Quintilian: Goodness

“But I fancy that I hear some (for there will never be wanting men who would rather be eloquent than good) saying "Why then is there so much art devoted to eloquence? Why have you given precepts on rhetorical coloring and the defense of difficult causes, and some even on the acknowledgment of guilt, unless, at times, the force and ingenuity of eloquence overpowers even truth itself? For a good man advocates only good causes, and truth itself supports them sufficiently without the aid of learning."”
Videor mihi audire quosdam (neque enim deerunt umquam qui diserti esse quam boni malint) illa dicentis: "Quid ergo tantum est artis in eloquentia? cur tu de coloribus et difficilium causarum defensione, nonnihil etiam de confessione locutus es, nisi aliquando vis ac facultas dicendi expugnat ipsam veritatem? Bonus enim vir non agit nisi bonas causas, eas porro etiam sine doctrina satis per se tuetur veritas ipsa."

Quintilian

Book XII, Chapter I, 33; translation by Rev. John Selby Watson
De Institutione Oratoria (c. 95 AD)

Men , Truth , Art , Color

“In either case the orator should bear clearly in mind throughout his whole speech what the fiction is to which he has committed himself, since we are apt to forget our falsehoods, and there is no doubt about the truth of the proverb that a liar should have a good memory.”
Vtrubique autem orator meminisse debebit actione tota quid finxerit, quoniam solent excidere quae falsa sunt: verumque est illud quod vulgo dicitur, mendacem memorem esse oportere.

Quintilian

Book IV, Chapter II, 91; translation by H. E. Butler
Compare: "Liars ought to have good memories", Algernon Sidney, Discourses on Government, chapter ii, section xv.
Alternate translation for "solent excidere quae falsa sunt": False things tend to be forgotten
De Institutione Oratoria (c. 95 AD)

Truth , Memory , Forgetting

“Let the orator whom I propose to form, then, be such a one as is characterized by the definition of Marcus Cato, a good man skilled in speaking. But the requisite which Cato has placed first in this definition—that an orator should be a good man—is naturally of more estimation and importance than the other.”
Sit ergo nobis orator quem constituimus is qui a M. Catone finitur vir bonus dicendi peritus, verum, id quod et ille posuit prius et ipsa natura potius ac maius est, utique vir bonus.

Quintilian

Book XII, Chapter I, 1; translation by Rev. John Selby Watson
De Institutione Oratoria (c. 95 AD)

Nature

“I do not merely assert that the ideal orator should be a good man, but I affirm that no man can be an orator unless he is a good man. For it is impossible to regard those men as gifted with intelligence who on being offered the choice between the two paths of virtue and of vice choose the latter, nor can we allow them prudence, when by the unforeseen issue of their own actions they render themselves liable not merely to the heaviest penalties of the laws, but to the inevitable torment of an evil conscience.”
Neque enim tantum id dico, eum qui sit orator virum bonum esse oportere, sed ne futurum quidem oratorem nisi virum bonum. Nam certe neque intellegentiam concesseris iis qui proposita honestorum ac turpium via peiorem sequi malent, neque prudentiam, cum in gravissimas frequenter legum, semper vero malae conscientiae poenas a semet ipsis inproviso rerum exitu induantur.

Quintilian

Book XII, Chapter I, 3; translation by H. E. Butler
De Institutione Oratoria (c. 95 AD)

Men , Law , Penalty , Intelligence