TJic Rhctorica of Philodemus. 



What does this sort of persuasion amount to except a knowl- 

 edge of pleasure and pain in a given case? It means treating 

 men like animals. 



The persuasive element is the knowledge of the source of 

 advantage. . . . 



What about desires in particular cases about which men plan 

 well or ill? If you ask directly, "Do you desire pleasure or 

 pain?", all will say, "Pleasure." The difficulty is to know their 

 desires in particular cases. 



They are vexed [says the natural philosopher] that the natural 

 philosopher alone knows what nature desires, and is able to speak 

 and argue relative to man's desires. 



One cannot know what to do to please the people, for there 

 are many things to change their minds quickly. And if the 

 natural philosopher always has the same end in view, why does 

 he not [succeed] ? 



If their art is a power of persuasion, it cannot depend on 

 arguments from physical facts. They however deny that it is 

 conjectural ; for then there is no need of presenting a case 

 persuasively. 



If they desire everything which the people wish, then it is 

 impossible to ascertain the desires of the majority. 



He (i. e. the natural philosopher) cannot acquire any power 

 to speak. For they will say that the rhetor speaks accurately 

 and favorably if they will agree to obey him, or it is impossible 

 to escape (the logic of his words). How can the natural 

 philosopher know the opinion of his audience? 



Furthermore they will not listen to him even if he seem to 

 speak according to their desire ; much less will they follow 

 whatever he says. For they will be troubled at the thought of 

 recurring disaster because his advice has already resulted 

 unfavorably. 



If he means that they try to say what the people wish, and 

 what will not cause them to repent, he is foolish. For it is hard 

 to know that the people will not repent, even if an action has 

 been performed to suit them. They cannot see what serious 

 mistakes we make in our own affairs. 



They do not say that if they are fully persuaded in their own 

 minds they will find many to agree with them; but simply that 

 by the art of persuasion they can persuade an audience to do 



II, 8, col. 

 XVI. 



II, 9, col. 7. 



II, 9. col. 

 XVII. 



II, 10. col. 8. 



II, II, col. 

 XVIII. 



II. 12, col. 

 XIX. 



11. 13, 

 col. 10. 



II. 13, col. 

 XX. 



II. 14, 

 col. II. 



II, 15, col. 

 XXI. 



II, 16, col. 

 XXII. 



II. 17, col. 



XXIII. 



