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Aelian (Claudius Aelianus), a Roman born ca. 170 CE at Praeneste, was a pupil of the rhetorician Pausanias of Caesarea, and taught and practised rhetoric. Expert in Attic Greek, he became a serious scholar and studied history under the patronage of the Roman empress Julia Domna. He apparently spent all his life in Italy where he died after 230 CE.Aelian's On the Characteristics of Animals, in 17 books, is a collection of facts and beliefs concerning the habits of animals drawn from Greek authors and some personal observation. Fact, fancy, legend, stories and gossip all play their part in a narrative which is meant to entertain readers. If there is any ethical motive, it is that the virtues of untaught yet reasoning animals can be a lesson to thoughtless and selfish mankind. The Loeb Classical Library edition of the work is in three volumes.The Historical Miscellany (Loeb no. 486) is of similar nature. In 14 books, it consists mainly of historical and biographical anecdotes and retellings of legendary events. Some of Aelian's material is drawn from authors whose works are lost.Aelian's Letters—portraying the affairs and country ways of a series of fictitious writers—offer engaging vignettes of rural life. These are available in Loeb no. 383.

Taking the form of a dialogue between Socrates, Gorgias, Polus and Callicles, the Gorgias debates crucial questions about the nature of government. While the aspiring politician Callicles propounds the view that might is right, and the rhetorician Gorgias argues that oratory and the power to persuade represent 'the greatest good', Socrates insists on the duty of politicians to consider the welfare of their citizens - a duty he believed had been dishonoured in the Athens of his time. The dialogue offers insights into how classical Athens was governed, as well as creating a theoretical framework that has been highly influential on subsequent political debate.

This is the first single-volume English translation of the "Institutio Oratoria," a treatise on all stages of the orator’s education that was written in Latin under the emperor Domitian (81–96 CE) by the Roman rhetorician and teacher Marcus Fabius Quintilianus, commonly known as Quintilian. In the course of twelve books Quintilian discusses the education of young children, rhetorical theory (including discussion of invention of arguments, arrangement, style, memory, and performance), literary criticism and history, gesture, rhythm, the ethics of persuasion, and much more. It is a treatise that has had a profound influence on education from Late Antiquity through the Renaissance and into the present day. This translation is based on that of the Rev. John Selby Watson, originally published in 1856 in two volumes and now in the public domain. For this edition the editors have updated Watson's widely admired and already very readable translation to reflect 21st century usage. Several other editions of Watson’s translation of Quintilian’s “Institutes” are available, but these are unrevised scans (often of low quality) of out-of-copyright editions and usually include only half the work, even if the title states “in twelve volumes” (this designation is copied from the title page to Watson’s original edition in two volumes). This completely re-typeset edition is the only edition of Watson’s translation to include Quintilian’s complete text in one volume.

Quintus Curtius was apparently a rhetorician who lived in the first century of the Roman empire and, early in the reign of Claudius (41–54 CE), wrote a history of Alexander the Great in 10 books in clear and picturesque style for Latin readers. The first two books have not survived—our narrative begins with events in 333 BCE—and there is material missing from books V, VI, and X. One of his main sources is Cleitarchus who, about 300 BCE, had made Alexander's career a matter of marvellous adventure.Curtius is not a critical historian; and in his desire to entertain and to stress the personality of Alexander, he elaborates effective scenes, omits much that is important for history, and does not worry about chronology. But he does not invent things, except speeches and letters inserted into the narrative by traditional habit. 'I copy more than I believe', he says. Three features of his story are narrative of exciting experiences, development of a hero's character, and a disposition to moralise. His history is one of the five extant works on which we rely for the career of Alexander the Great.The Loeb Classical Library edition of Quintus Curtius is in two volumes.

This new edition corrects shortcomings of earlier editions by providing a text which incorporates neglected or unavailable material from Greek manuscripts, recently published papyri, and quotations from the orations by rhetoricians dating from antiquity through to the Byzantine period. All this information is presented in notes in Greek and Latin, which will not only allow convenient access to evidence for the text but will also provide references to ancient and medieval interpretations of the orations.

In this spectacular work of historical speculation Terry Jones investigates the mystery surrounding the death of Geoffrey Chaucer over 600 years ago. A diplomat and brother-in-law to John of Gaunt, one of the most powerful men in the kingdom, Chaucer was celebrated as his country's finest living poet, rhetorician and scholar: the preeminent intellectual of his time. And yet nothing is known of his death. In 1400 his name simply disappears from the record. We don't know how he died, where or when; there is no official confirmation of his death and no chronicle mentions it; no notice of his funeral or burial. He left no will and there's nothing to tell us what happened to his estate. He didn't even leave any manuscripts. How could this be? What if he was murdered? Terry Jones' hypothesis is the introduction to a reading of Chaucer's writings as evidence that might be held against him, interwoven with a portrait of one of the most turbulent periods in English history, its politics and its personalities.

Augustinus (354–430 CE), son of a pagan, Patricius of Tagaste in North Africa, and his Christian wife Monica, while studying in Africa to become a rhetorician, plunged into a turmoil of philosophical and psychological doubts in search of truth, joining for a time the Manichaean society. He became a teacher of grammar at Tagaste, and lived much under the influence of his mother and his friend Alypius. About 383 he went to Rome and soon after to Milan as a teacher of rhetoric, being now attracted by the philosophy of the Sceptics and of the Neo-Platonists. His studies of Paul's letters with Alypius and the preaching of Bishop Ambrose led in 386 to his rejection of all sensual habits and to his famous conversion from mixed beliefs to Christianity. He returned to Tagaste and there founded a religious community. In 395 or 396 he became Bishop of Hippo, and was henceforth engrossed with duties, writing and controversy. He died at Hippo during the successful siege by the Vandals.From Augustine's large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God's action in the progress of the world's history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical history and Augustine's relations with other theologians.

Revives the classical strategies of ancient Greek and Roman rhetoricians and adapts them to the needs of contemporary writers and speakers.

Jerome (Eusebius Sophronius Hieronymus), ca. 345–420, of Stridon, Dalmatia, son of Christian parents, at Rome listened to rhetoricians, legal advocates, and philosophers, and in 360 was baptized by Pope Liberius. He travelled widely in Gaul and in Asia Minor; and turned in the years 373–379 to hermetic life in Syria. Ordained presbyter at Antioch in 379 he went to Constantinople, met Gregory of Nazianzus and advanced greatly in scholarship. He was called to Rome in 382 to help Pope Damasus, at whose suggestion he began his revision of the Old Latin translation of the Bible (which came to form the core of the Vulgate version). Meanwhile he taught scripture and Hebrew and monastic living to Roman women. Wrongly suspected of luxurious habits, he left Rome (now under Pope Siricius) in 385, toured Palestine, visited Egypt, and then settled in Bethlehem, presiding over a monastery and (with help) translating the Old Testament from Hebrew. About 394 he met Augustine. He died on 30 September 420.Jerome’s letters constitute one of the most notable collections in Latin literature. They are an essential source for our knowledge of Christian life in the fourth–fifth centuries; they also provide insight into one of the most striking and complex personalities of the time. Seven of the eighteen letters in this selection deal with a primary interest of Jerome’s: the morals and proper role of women. The most famous letter here fervently extols virginity.

Excerpt from Quintilian Institutio Oratoria, Vol. 1 of 3: Books I-IIIMarcus Fabius Quintilianus was, like Seneca, of Spanish origin, being born about 35 A.D. at Calagurris. His father was a rhetorician of some note who practised with success at Rome. It is not surprising therefore to find that the young Quintilian was sent to Rome for his education. Among his teachers were the famous grammaticus Remmius Palaemon, and the no less distinguished rhetorician Domitius Afer. On completing his education he seems to have returned to his native land to teach rhetoric there, for we next hear of him as being brought to Rome in 68 A.D. by Galba, then governor of Hispania Tarraconensis. At Rome he met with great success as a teacher and was the first rhetorician to set up a genuine public school and to receive a salary from the State. He continued to teach for twenty years and had among his pupils the younger Pliny and the two sons of Domitilla, the sister of Domitian. He was also a successful pleader in the courts as we gather from more than one passage in his works. Late in life he married and had two sons. But both wife and children predeceased him.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

The most recent commentators on Edmund Burke have renewed the charge that his political thought lacks the consistency and coherency necessary to even claim the status of a political philosophy and that he is indeed a "utilitarian." They mark him off as an "ideologist," a "rhetorician," and a "deliberate propagandist." Even Burke’s Reflections on the Revolution in France, his most profound statement of a political philosophy, is regarded by some as a work of mere "persuasion," not "philosophy." All this occurs in spite of the seminal work of Stanlis, Canavan, and Wilkins, who in the 1950s and ‘60s, demonstrated the natural law foundations of Burke’s politics. Burke revisionists, forced to acknowledge his use of the "natural law," label such use as a rhetorical means for utilitarian ends. Directly opposed to this renewed "utilitarian" interpretation of Burke is Joseph Pappin’s work The Metaphysics of Edmund Burke. Not only does this work challenge the "utilitarian" view of Burke, it sets out, as not other work on Burke has attempted to do, "to make explicit the implicit metaphysical core of Burke’s political thought." Pappin does this by examining both Burke’s critics and Burke’s own attack on a rationalist, ideologically inspired metaphysics. Drawing from Burke’s vast writings, Pappin establishes as his goal "to demonstrate that Burke’s political philosophy is grounded in a realist metaphysic, one that is basically consonant with the Aristotelian-Thomistic tradition." Does the author succeed? According to Francis Canavan, in his Foreword to this work, the "explanatory key" of a realist metaphysics grounding Burke’s politics "is a key that fits the lock better than any other that scholars have offered." Canavan further holds that the author offers "us a more thorough analysis of Burke’s understanding of God, the creation, nature, man, and society than has previously appeared."

Dio Cocceianus Chrysostomus, ca. 40–ca. 120 CE, of Prusa in Bithynia, Asia Minor, inherited with his brothers large properties and debts from his generous father Pasicrates. He became a skilled rhetorician hostile to philosophers. But in the course of his travels he went to Rome in Vespasian's reign (69–79) and was converted to Stoicism. Strongly critical of the emperor Domitian (81–96) he was about 82 banned by him from Italy and Bithynia and wandered in poverty, especially in lands north of the Aegean, as far as the Danube and the primitive Getae. In 97 he spoke publicly to Greeks assembled at Olympia, was welcomed at Rome by emperor Nerva (96–98), and returned to Prusa. Arriving again at Rome on an embassy of thanks about 98–99 he became a firm friend of emperor Trajan. In 102 he travelled to Alexandria and elsewhere. Involved in a lawsuit about plans to beautify Prusa at his own expense, he stated his case before the governor of Bithynia, Pliny the Younger, 111–112. The rest of his life is unknown.Nearly all of Dio's extant Discourses (or Orations) reflect political concerns (the most important of them dealing with affairs in Bithynia and affording valuable details about conditions in Asia Minor) or moral questions (mostly written in later life; they contain much of his best writing). Some philosophical and historical works, including one on the Getae, are lost. What survives of his achievement as a whole makes him prominent in the revival of Greek literature in the last part of the first century and the first part of the second.The Loeb Classical Library edition of Dio Chrysostom is in five volumes.

Quintus Curtius was apparently a rhetorician who lived in the first century of the Roman empire and, early in the reign of Claudius (41–54 CE), wrote a history of Alexander the Great in 10 books in clear and picturesque style for Latin readers. The first two books have not survived—our narrative begins with events in 333 BCE—and there is material missing from books V, VI, and X. One of his main sources is Cleitarchus who, about 300 BCE, had made Alexander's career a matter of marvellous adventure.Curtius is not a critical historian; and in his desire to entertain and to stress the personality of Alexander, he elaborates effective scenes, omits much that is important for history, and does not worry about chronology. But he does not invent things, except speeches and letters inserted into the narrative by traditional habit. 'I copy more than I believe', he says. Three features of his story are narrative of exciting experiences, development of a hero's character, and a disposition to moralise. His history is one of the five extant works on which we rely for the career of Alexander the Great.The Loeb Classical Library edition of Quintus Curtius is in two volumes.

Revives the classical strategies of ancient Greek and Roman rhetoricians and adapts them to the needs of contemporary writers and speakers.

Augustinus (354–430 CE), son of a pagan, Patricius of Tagaste in North Africa, and his Christian wife Monica, while studying in Africa to become a rhetorician, plunged into a turmoil of philosophical and psychological doubts in search of truth, joining for a time the Manichaean society. He became a teacher of grammar at Tagaste, and lived much under the influence of his mother and his friend Alypius. About 383 he went to Rome and soon after to Milan as a teacher of rhetoric, being now attracted by the philosophy of the Sceptics and of the Neo-Platonists. His studies of Paul's letters with Alypius and the preaching of Bishop Ambrose led in 386 to his rejection of all sensual habits and to his famous conversion from mixed beliefs to Christianity. He returned to Tagaste and there founded a religious community. In 395 or 396 he became Bishop of Hippo, and was henceforth engrossed with duties, writing and controversy. He died at Hippo during the successful siege by the Vandals.From Augustine's large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God's action in the progress of the world's history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical history and Augustine's relations with other theologians.

Engaging and accessible to all students, Good Reasons is a brief, highly readable introduction to argument by two of the country's foremost rhetoricians. By stressing the rhetorical situation and audience, this argument rhetoric avoids complicated schemes and terminology in favor of providing students with the practical means to find "good reasons" to argue for the positions they take. Good Reasons helps students read, analyze, and write various types of arguments, including visual, verbal, and written. Supporting the authors' instruction are readings by professional and student writers and over 75 visuals. Good Reasons is distinctive for its discussion of why people write arguments, its coverage of rhetorical analysis and visual analysis in a brief format, its close attention to reading arguments, and its thorough attention to research.

Augustinus (354–430 CE), son of a pagan, Patricius of Tagaste in North Africa, and his Christian wife Monica, while studying in Africa to become a rhetorician, plunged into a turmoil of philosophical and psychological doubts in search of truth, joining for a time the Manichaean society. He became a teacher of grammar at Tagaste, and lived much under the influence of his mother and his friend Alypius. About 383 he went to Rome and soon after to Milan as a teacher of rhetoric, being now attracted by the philosophy of the Sceptics and of the Neo-Platonists. His studies of Paul’s letters with Alypius and the preaching of Bishop Ambrose led in 386 to his rejection of all sensual habits and to his famous conversion from mixed beliefs to Christianity. He returned to Tagaste and there founded a religious community. In 395 or 396 he became Bishop of Hippo, and was henceforth engrossed with duties, writing and controversy. He died at Hippo during the successful siege by the Vandals.From Augustine’s large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); City of God (seven volumes), which unfolds God’s action in the progress of the world’s history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical history and Augustine’s relations with other theologians.

The Encomium of Helen is thought to have been the demonstration piece of the Ancient Greek sophist, Presocratic philosopher and rhetorician, Gorgias. In this edition Malcolm MacDowell provides a useful introduction, the Greek text, his own English translation, and commentary.

Augustinus (354–430 CE), son of a pagan, Patricius of Tagaste in North Africa, and his Christian wife Monica, while studying in Africa to become a rhetorician, plunged into a turmoil of philosophical and psychological doubts in search of truth, joining for a time the Manichaean society. He became a teacher of grammar at Tagaste, and lived much under the influence of his mother and his friend Alypius. About 383 he went to Rome and soon after to Milan as a teacher of rhetoric, being now attracted by the philosophy of the Sceptics and of the Neo-Platonists. His studies of Paul's letters with Alypius and the preaching of Bishop Ambrose led in 386 to his rejection of all sensual habits and to his famous conversion from mixed beliefs to Christianity. He returned to Tagaste and there founded a religious community. In 395 or 396 he became Bishop of Hippo, and was henceforth engrossed with duties, writing and controversy. He died at Hippo during the successful siege by the Vandals.From Augustine's large output the Loeb Classical Library offers that great autobiography the Confessions (in two volumes); On the City of God (seven volumes), which unfolds God's action in the progress of the world's history, and propounds the superiority of Christian beliefs over pagan in adversity; and a selection of Letters which are important for the study of ecclesiastical history and Augustine's relations with other theologians.