[12] Thus I venture to translate _sapientes_, remembering the connotation of the word both for Augustine and for his master Cicero. [13] So toward the close “The Christian preacher prefers to appeal rather with matter than with manner, and thinks neither that anything is said better which is not said more truly, nor that the teacher must serve words, but words the teacher.” xxviii. [14] For this sort of analysis see ARP, Chapter v, and the terms in the index. For the more elaborate sophistical analysis see Méridier, Guignet, and the other studies of Greek fathers cited above. To suggest such further study, the Greek of the first example and the King James English of the third have been set beside. St. Augustine not only confines himself to the Latin version, but disclaims competence in Greek style. [15] The linking iteration is characteristic of climax as practised by sophistic. [16] Chapter xxix of Book III relegates the study of figures to _grammatica_; but there also Augustine reminds his readers that figures, without regard to books or teaching, are a natural expression of the imaginative impulse. [17] As to this form of _memoria_ see also Chapter xxix. [18] Docere necessitatis est, delectare suavitatis, flectere victoriæ. Or. xxi. 69, with _docere_ for the original _probare_. [19] Ante oculos dicendo constituis (xii) recalls the _De sublimitate_, and behind that the _Rhetoric_ of Aristotle. Its immediate source is doubtless Cicero. [20] The warning is repeated where Augustine is gathering the three tasks into the final and constant idea of persuasion: “But that which is handled in the way of charm ... is not to be made an end in itself (xxv) ... nor does it seek merely to please.” Nothing is more admirable in Augustine’s exposition than this expert linking of his chain of progress. [21] Numquid hic ornamenta et non documenta quæruntur? [22] _Orator_, xxix. 101. [23] Cf. xxix with the quotation from x above; and see _memoria_ in the index to ARP. [24] For his cadences, see Barry. [25] Aristotle, _Rhetoric_ I. ii. [26] That the Scriptures enter all the three fields of oratory indicated by Aristotle in _Rhetoric_ I. iii, is suggested by the language of a passage in Augustine’s third book: _Non autem adserit [scriptura] nisi catholicam fidem rebus præteritis et futuris et præsentibus. Præteritorum narratio est, futurorum prænuntiatio, præsentium demonstratio_, III. x. For the last two words suggest in the context ἐπιδεικτικός, and hence δικανικός for the first phrase of the sentence and συμβουλευτικός for the second, according to the Aristotelian division. If so, Augustine has not followed Cicero’s reducing of the fields to two (ARP 47, 53). [27] In the passage quoted above from Chapter xix, and in other places there are clear references to occasional oratory.