=165.= In considering Style we first notice the distinction between dialectic in the narrower sense, in which statements are made in the shortest and most precise form, and rhetoric, in which they are expanded at length[126]. Zeno compared one to the closed fist, the other to the open palm[127]. Both Cleanthes and Chrysippus wrote upon rhetoric, and it appears to have become a tradition to ridicule their teaching, chiefly on the ground of the novel terms which the Stoics introduced, as προηγμένα, κοσμόπολις[128]. But it is exactly in these new-fangled words that we observe one of the chief aims of the Stoic theory of style, namely the use of words which precisely and exclusively correspond to the objects described (κυριολογία, _proprietas verborum_), and which therefore lead up to transparent clearness of speech (σαφήνεια, _pellucida oratio_)[129]. To this clearness the study of grammar is contributory; ‘barbarisms’ (faults in spelling and pronunciation) must be avoided, with proper help from the doctrines of ‘anomaly’ and ‘analogy’; for the Stoics learnt in time that neither of these is exclusively true. Equally important is the avoidance of ‘solecisms,’ or faults in syntax. In this way a pure use of language (Ἑλληνισμός, _Latinitas_) is attained; this is largely based upon the example of older writers, such as Homer in Greek, and Cato the elder in Latin[130], but not to such an extent as to employ words not commonly intelligible. But little more is needed; the Stoic will say what he has to say with ‘brevity’ (συντομία, _brevitas_); the graces of style will be represented by ‘becomingness’ (πρέπον, _decorum_) and ‘neatness’ (κατασκευή), the latter including euphony. These virtues of speech are sufficient for speaking well, which is neither more nor less than speaking truthfully[131]; for the Stoic needs only to instruct his hearer, and will not lower himself either to amuse him or to excite his emotions[132]. Style has three varieties, according as it is employed in the council, in the law-courts, or in praise of goodness and good men[133]; in the last there was no doubt greater room allowed for that expansiveness of speech which the Stoics specially designated as ‘rhetoric.’ [Sidenote: The Stoic orator.]