This may not itself be the very crown of wisdom; it is not Plato; it is not even _Ecclesiasticus_. But it is at any rate the work of a man who can look a little beyond _stasis_ and _diegema_. As if we were to have nothing certain from this great critic, the attribution of this treatise also to him is only based on a conjecture of Ruhnken’s, itself depending on a citation by the commentator John of Sicily in the thirteenth century. It is devoted to the subject of Εὔρεσις—so badly translated by “Invention”—and it treats of its subject under the heads of _prosopopœia_, starting-points, elocutory mimicry, memory, topics [Sidenote: _The_ Rhetoric _or_ De Inventione _of Longinus_.] drawn from things connected with the chief good, and passion. There is a fairly wide range of literary reference, though few citations are given at length. And it is only fair to bear in mind that even in the Περὶ Ὕψους, short and broken as it is, there are signs of a certain weakness for Figures and other technicalities, indications that in his more professional moments, and when inspiration deserted him, even the author of that wonderful little masterpiece might have approached (though he never could long have been satisfied with) the endless, the fruitless, the exasperating _distinguo_ which seemed to be art, and wisdom, and taste, to Hermogenes and the rest. And though one cannot quite agree with Walz that there is in this _De Inventione_ a “doctrine drawn from Homer and the poets, elegantly and equably disposed,” yet one must admit that the handling shows something different from, and above, the heartbreaking jargon-mongering of the usual rhetorician. What follows is not the style of the Longinus that we know; it seems to come short of his manly sense almost as much as of his far-reaching flights of poetical appreciation. But it is a long way from the mere arrangement of compartments and ticket-boxes, and the mere indulgence in a kind of game of rhetorical “egg-hat” in and out of them when they are made.