Grammar, like phonetics, was by the ancients often regarded as a part of “music.”[67] It would not, therefore, seem unnatural to his readers that, in a treatise on euphony, Dionysius should continually be referring to the parts of speech (τὰ μόρια τοῦ λόγου). He also uses freely such technical terms of grammar as: πτῶσις, ἔγκλισις, ἀπαρέμφατος, πληθυντικῶς, ὕπτιος, ἀρρενικός, θηλυκός, οὐδέτερος, ἄρθρον, ὄνομα, πρόθεσις, σύνδεσμος, etc. Though himself concerned more immediately with the euphonic relations of words, he is fully alive to the phenomena of their syntactical relations. His remarks on grammatical points show, as might have been expected, many points of contact with the brief treatise of another Dionysius—Dionysius Thrax, who was born a full century earlier than himself. Dionysius Thrax was a pupil of Aristarchus, and produced the earliest formal Greek Grammar. Some interesting hints as to the successive steps in grammatical analysis which had made such a Grammar possible may be found in the second chapter of the de Compositione, where special mention is made of Theodectes, Aristotle, and “the leaders of the Stoic School.” In c. 5, a useful protest is raised against the tyranny of grammar, which so often seeks to control by iron “rules” the infinite variety and living flexibility of language.
The standard edition of Dionysii Thracis Ars Grammatica is that by Uhlig (Leipzig, 1883). The whole question of ancient views on grammar can be studied in Steinthal’s Geschichte der Sprachwissenschaft bei den Griechen und Römern, mit besonderer Rücksicht auf die Logik (2nd ed., Berlin, 1890-91).
E. Sources of the de Compositione
It must strike every reader of the treatise, that Dionysius combines some assertion of originality with many acknowledgments of indebtedness to predecessors. In this there is, of course, no necessary inconsistency. The work covers a wide field, and implies an acquaintance with many special studies. While referring with gratitude and respect to the admitted authorities in these various branches of learning or science, Dionysius claims for himself a certain originality of idea and of treatment. He is among the first to have written a separate treatise on this particular subject, and he is the first to have attempted an adequate treatment of it.[68]
In making these acknowledgments, Dionysius does not specify any Latin writers, nor indeed any recent writers whatsoever. When Quintilian, in the fourth chapter of his Ninth Book, is himself writing a short de Compositione, he mentions “Halicarnasseus Dionysius” and (with special respect) “M. Tullius.”[69] But Dionysius says not a word about Cicero or Horace, although the former was partly and the latter fully contemporary with himself, and although they, like himself, were students of literary composition. As his work on early Roman history shows, Dionysius was not ignorant of Latin; and it is unfortunate that he did not think of comparing Greek writers with Latin. But the comparative method of literary criticism hardly existed in Greek antiquity, notwithstanding the reference to Cicero and Demosthenes in the de Sublimitate, whose author (it may be added here) not only treats of σύνθεσις in two of his chapters, but also tells us that he had already dealt with the subject in two separate treatises.[70]
To his Greek predecessors Dionysius often refers in general terms. For example, they are called οἱ πρὸ ἡμῶν in [140] 7, οἱ πρότερον in [96] 7, and οἱ ἀρχαῖοι in [68] 9. The last term best suggests Dionysius’ habitual attitude, which was that of looking to the past for the finest work in criticism as well as in literature.[71] And so it will be found that, though the de Compositione Verborum contains incidental references to the Stoics and to other leaders of thought, its highest respect seems to be reserved for Aristotle and his disciples Theophrastus and Aristoxenus.[72] But the question of Dionysius’ obligations to his predecessors (and to the Peripatetics particularly) is so large and far-reaching that it must be treated separately elsewhere. Meanwhile, let it be noted how considerably his various writings illustrate, and are illustrated by, the Rhetoric of Aristotle.[73]
As to its originality, the book may well be left to answer for itself. It does not read like a dull compilation. The learning is there, but it is lightly borne, and none can doubt that the writer has long thought over his subject and can give to others the fruits of his reflexions with verve and a contagious enthusiasm. The work has an easy flow of its own, as though it had been rapidly (but not carelessly) written, out of a well-stored mind, while its author was busy with his teaching and with the many literary enterprises to which he so often refers. It must be conceded that a literary critic who deals with so difficult, many-sided, and elusive a subject as that of composition can hardly avoid some errors of detail, since he cannot hope to be a master in all the accessory sciences upon which he has to lean. But we may well be content if he preserves for later ages much invaluable literature and teaching which would otherwise have been lost,—if he himself maintains (amid corrupting influences) high standards in his literary preferences and in his own writing,—and if he sheds a ray of light upon many a hidden beauty of Greek style which would but for him be shrouded in darkness.
Reference may be made to G. Ammon de Dionysii Halicarnassensis Librorum Rhetoricorum Fontibus and to G. Mestwerdt de Dionysii Halicarnassensis in libro de Compositione Verborum Studiis. One section of the subject is also treated in G. L. Hendrickson’s valuable papers on the ‘Peripatetic Mean of Style and the Three Stylistic Characters’ and on the ‘Origin and Meaning of the Ancient Characters of Style’ in the American Journal of Philology vols. xxv. and xxvi.; and in H. P. Breitenbach’s dissertation on The ‘De Compositione’ of Dionysius of Halicarnassus considered with reference to the ‘Rhetoric’ of Aristotle.
F. Quotations and Literary References in the de Compositione
The greatest of all the lyrical passages quoted in the treatise is Sappho’s Hymn to Aphrodite. But great as this is, it does not stand alone. It has companions, if not equals, in the Danaë of Simonides and in the opening of a Pindaric dithyramb. The very preservation of these splendid relics, as of some slighter ones, we owe to Dionysius alone.[74] The total extent of the quotations made in the course of the treatise may be judged from the references given at the foot of the translation: these illustrative extracts form a substantial part of the work they illustrate. The width of Dionysius’ literary outlook may also be inferred from the following roughly-drawn Chronological Table, which (for the sake of completeness) includes some authors who are mentioned but not actually quoted:—