ave recourse to contrasts, to repetitions, to harmoniously-turned
sentences, formed not like verses, but to gratify the sensations of
the ears by as it were a suitable moderation of expression. And those
ornaments are frequently to be employed, which are of a marvellous and
unexpected character, and also those which are full of monsters, and
prodigies, and oracles. And also those things must be mentioned which
appeared to have befallen the man of whom the orator is speaking in
consequence of some divine interposition, or decree of destiny. For
all the expectation and admiration of the hearer, and all unexpected
terminations, contribute to the pleasure which is felt in listening to
the orator.

XXII. But since advantages or evils are of three classes, external,
affecting the mind, or affecting the body, the first are external
which are derived from the genus; and this being praised in brief and
moderate terms, or, if it is discreditable, being passed over; if it
is of a lowly nature, being either passed over, or handled in such a
way as to increase the glory of him whom you are praising. In the next
place, if the case allows it, we must speak of his fortune and his
abilities, and after that of his personal qualifications; among which
it is very natural to praise his beauty, which is one of the greatest
indications of virtue. After that we must come to his actions. The
arrangement is threefold. For we must have regard either to the order
of time, or the most recent actions must be spoken of first, or else
many and various actions of his must be classified according to the
different kinds of virtue which they display. But this topic of
virtues and vices, which is a very extensive one, will now be brought
into a very brief and narrow compass, instead of the many and various
volumes in which philosophers have discussed it.

The power of virtue then is twofold, for virtue is distinguished
either by theory or by practice. For that which is called prudence,
or shrewdness, or (if we must have the most dignified title for it)
wisdom, is all theoretical. But that which is praised as regulating
the passions, and restraining the feelings of the mind, finds its
exercise in practice. And its name is temperance. And prudence when
exerted in a man's own business is called domestic, when displayed in
the affairs of the state is called civil prudence. But temperance in
like manner is divided according to its sphere of action, whether
di