the proverb in accordance with which he came to this pass, “Unwilling to work in the fields, he wished to get money by such means”; and, if you are denouncing a homicide, (you may tell) also the consequences, “a wife made widow, children orphans.” (6) Use also the repudiation of pity. Now you will repudiate pity by the so-called final considerations of equity, justice, expediency, possibility, and propriety, and by description of the crime. “Look not on him as he weeps now, but on him as he despises the gods, as he approaches the shrine, as he forces the doors, as he lays hands on the votive offerings.” And conclude upon exhortation. “What are you about to do? what to decide concerning that which has been already judged?” So much for the present; the ampler method you will know later. ENCOMIUM Encomium is the setting forth of the good qualities that belong to some one in general or in particular: in general, as encomium of man; in particular, as encomium of Socrates. We make encomia also of things, such as justice; and of animals without reason, such as the horse; and even of plants, mountains, and rivers. It has been called encomium, they say, from poets’ singing the hymns of the gods in villages long ago; and passes also used to be called villages. Encomium differs from praise (in general) in that the latter may be brief, as “Socrates was wise,” whereas encomium is developed at some length. Observe too that censure is classified with encomia, either because the latter may be euphemistic or because both are developed by the same commonplaces. In what, then, does the encomium differ from the commonplace? For in some cases the two seem very much alike. The difference, they say, appears in the end, in the issue. For whereas in the commonplace the aim is to receive a reward, encomium has no other (end) than the witness to virtue.