Oration Nation

Quintilian style and oratory are words that have often been thrown around in my presence. Yet, even though I was present, and the words were present, their meaning wasn’t. Whether it be during some philosophy class, in which I had no idea what was going on, or in mid conversation with an actual adult (because I still consider myself a kid), these words were not unfamiliar. The issue is that their meanings were very unfamiliar. Foreign, even! Upon doing my homework, I discovered the truth behind Quintilian and oratory. What are the chances…?

Marcus Fabius Quilianusint, also referred to as Quintilian, was born in Spain during a year that is still uncertain. It was believed that Quintilian held to professions in his public life: a pleader and teacher of eloquence. It also appears that during the eighth year of the reign of Domitian, Quintilian opened a public domain of education at Rome, in which he taught his rhetoric and pushed forth the art of oratory. After spending nearly twenty years in his school, Quintilian retired to engulf his personal life. It was during this period that he wrote Quintilian’s Institutes of Oratory — a piece of literature that finally clarified just who Quintilian was, and what oratory is.

This piece of literature puts forth the theory and practice of rhetoric, but does so in regards to a foundation and education of the orator. In the introduction, chapter 1, and chapter 2, Quintilian spends majority of the text exploring the idea that an orator must be a “good man” (Quintilian 12:1). I found this interesting because as Quintilian describes the qualifications and characteristics of an orator, he is also expressing what he believes to be a good man, for after reading his “guide book,” it is clear that only a good man can be an orator.

According to Quintilian, a good man is someone who “desires the honorable,” and, regardless of what situation he may be put into, a good man will always maintain his moral and uprightness” (Quintilian 12:1).

As the reading continues, more is discovered about Quintilian’s idea and requirements of a good man. In book 12, chapter 2, Quintilian amplifies his opinion that all things must be learned and studied, because men are not born naturally with such qualities. He exclaims that:

“…the orator must above all things study morality and must obtain a thorough knowledge of all that is just and honorable, without which no one can either be a good man or an able speaker. 2. Unless, indeed, we feel inclined to adopt the opinion of those who think that the moral character is formed by nature and is not at all influenced by discipline. They acknowledge that manual operations, and even the meanest of them, cannot be acquired without the aid of teachers, but say that we possess virtue—a gift that more than anything has raised man nearer to the immortal gods—unsought and without labor, simply because we are born.”

The quote presented above explicitly demonstrates Quintilian’s belief that orators, good men, are only those who are able to learn, and make movements through language.

Aside from becoming morally sound, and learning what it takes to be good, Quintilian emphasizes the fact that an orator should not specialize in any specific topic, but be knowledgeable of all. He advises readers that an orator will “exercise himself on all subjects” but learn to speak eloquently of any subject regarding its “highest nature” (Quintilian 12:2).

Although I am not sure I agree with Quintilian’s proclamations of what justifies a good man, I mostly appreciate and respect his dedication and understanding of the importance an power of words. Not only does he convey the idea that words are so strong, and their connection and placement together are enough to move people if done so eloquently, but he addresses the contrary; the talent of speaking is something he considers to be divine and honorable, but understand that if it falls into the hand of the wicked, it becomes a vice.

Words and language are so important. They express our innermost thoughts and make them come to life. Sometimes they are harsh, and can be detrimental, but often times their power is used to convey a paramount meaning that is essential for our being. Aside from being gifted with the ability to speak eloquently, as Quintilian analyzes, Cicero, a Roman philosopher and orator provides a companion piece titled De Oratore, which further investigates the actual though process of speaking eloquently, thus being an orator.

The reason I consider De Oratore to be in companionship to Quintilian’s Institutes of Oratory is because is takes Quintilian’s piece one step further, and really plunges into the process and power behind being an orator.

Cicero

After returning home to the Roman Empire from exile, Cicero finds himself in a political muddle. He find his home looted, and feel that the power of words was placed into the wrong hands, thus making his state go to chaos. Cicero wrote the following as his own ideal concept of a moral state– he describes the ideal orator that, in his eyes, would have enough power behind his words to quell the uncontrollable state of his home land:

“…he ought first to find out what he should say; next, to dispose and arrange his matter, not only in a certain order, but with a sort of power and judgment; then to clothe and deck his thoughts with language; then to secure them in his memory; and lastly, to deliver them with dignity and grace. I had learned and understood also, that before we enter upon the main subject, the minds of the audience should be conciliated by an exordium; next, that the case should be clearly stated; then, that the point in controversy should be established; then, that what we maintain should be supported by proof, and that whatever was said on the other side should be refuted; and that, in the conclusion of our speech, whatever was in our favour should be amplified and enforced, and whatever made for our adversaries should be weakened and invalidated” (Cicero XXXI).

This passage is so important in understanding both writers wants and desires for the art of oratory because it demonstrates that they care about both their own thoughts and those that are receiving their thoughts. Cicero clearly states that thought must be placed behind one’s words, and this will inevitably lead to the correct judgment and power.

Lastly, and perhaps the most moving part of this all, lies in Cicero’s last words on oratory. He strikes readers with an emotional appeal as he concludes with inspirational words that encourage individuals to be understanding and comprehensive of all, thus allowing us all to understand more aspects of life for each others sake. Even if it does not apply to us, understanding is key. As stated by Cicero himself:

“… you must acquire practice in everything; you must try the strength of your understanding; and your retired lucubrations must be exposed to the light of reality. The poets must also be studied; an acquaintance must be formed with history; the writers and teachers in all the liberal arts and sciences must be read, and turned over, and must, for the sake of exercise, be praised, interpreted, corrected, censured, refuted; you must dispute on both sides of every question; and whatever may seem maintainable on any point, must be brought forward and illustrated… A certain intellectual grace must also be extracted from every kind of refinement, with which, as with salt, every oration must be seasoned. I have poured forth to you all I had to say, and perhaps any citizen whom you had laid hold of in any company whatever, would have replied to your inquiries on these subjects equally well.”