_Cornelius Hispanus_.--I hold it a great disgrace to our state if Xerxes see no Greeks before he sees the Spartans. We shall not even have a witness of our valour; the enemy's account of us will be believed. You have my counsel, it is the same as that of all Greece. If any one advise differently, he wishes you to be not brave men but ruined men. _Claudius Marcellus_.--They will not conquer us; they will overwhelm us. We have been true to our renown, we have waited till the last. Nature herself has yielded before we. The above _Suasoria_ is by no means one of the most brilliant; on the contrary, it is a decidedly a tame one, but it is a good instance of an ordinary declamation of the better sort, and gives passages from most of the rhetoricians to whom reference is made in the text. NOTE II.--_A few Observations on the Treatment of Rhetorical Questions, taken from the Third Book of Quintilian._ "The division of the departments of rhetoric, or to use a more correct term, the classification of causes, is three-fold: They are either laudatory, deliberative, or judicial. This is a division according to the subject matter, not according to the artistic treatment. Correspondingly, there are three requisites for pleading well, nature, art, and practice; and three objects which the orator must set before him, to teach, to move, and to delight. Every question turns either on things or on words; or as it may be expressed in other language, is either indefinite or definite. The _indefinite_ is in the form of a universal proposition (_Oesis_) which Cicero calls _propositum_, others _quaestio universalis civilis_, others _quaestio philosopho conveniens_, and Athenaeus _pars causae_. This again is divided under the heads of knowledge and action respectively; of knowledge, _e.g. Is the world ruled by Providence?_ of action, _e.g., Is political activity a duty?_ The _definite_ question regards things, persons, times, circumstances: it is called _upothesis_ in Greek, _causa_ in Latin. It always depends on an indefinite question, _e.g., Ought Cato to marry?_ depends on the wider one, _is marriage desirable?_ Hence it may be a _suasoria_. And this is true even of cases in which no person is specially mentioned, _e.g._, the question, _Ought a man to hold office under a tyranny?_ depends on the wider one, _Ought a man to hold office at all?_ And this question refers of necessity to some special tyrant, though it may not mention him by name. This is the same division as that into _general_ and _special_ questions. Thus every special includes a general. It is true that generals often bear only remotely on practice, and sometimes are altogether neutralised by peculiar circumstances, _e.g._, the question, _Is political activity a duty?_ becomes inapplicable to a chronic invalid. Still, all are not of this kind, _e.g., Is virtue the end of man?_ is equally applicable to every human being, whatever his capacity.