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he believed to be representative of the ‘ancient authorities’, as Cicero had represented them. Havingtranslated ethos as mores he goes on to propose that the term does not mean ‘morals’ in general but acertain ‘propriety’, a particular understanding, so that the more cautious writers do not translate theword, but see it as a milder aspect of pathos, designating emotions that are ‘calm and gentle’. ‘In theone case the passions are violent, in the other subdued, the former command and disturb, the latterpersuade and induce a feeling of goodwill’ (VI ii 9).Quintilian’s ‘translation’ works towards defining an appeal that is ‘ethical’, rather thanpassionate, and is suited to situations where it would be counterproductive to be forceful. And such amanner is also seen as useful when the orator is speaking about ‘what is in itself honourable andexpedient or of what ought or ought not to be done.’Pathos and ethos are sometimes of the same nature differing only in degree; ‘Love’ (amor) forinstance comes under the head of pathos, affection (caritas) of ethos; sometimes however theydiffer, a distinction, which is important for the peroration, since ethos is generally employed tocalm the storm, aroused by pathos. (VI ii 12) 20And finally Quintilian gives the term a more ‘moral’ basis:The ethos that I have in mind and which I desiderate in an orator is commended to ourapproval by goodness more than aught else and is not merely calm and mild, but in most casesingratiating and courteous (blandum et humanum) and such as to excite pleasure and affectionin our hearers, while the chief merit in its expression lies in making it seem that all that wehave to say derived directly from the nature of the facts and the person concerned and in therevelation of the character of the orator in such a way that all may recognise it. (VI ii 13)The skilful orator will develop his mannered style, acting with propriety towards those he addresses,being familiar when appropriate, and more distant when it is not. By making his manner look naturalhe can indulge in gentle raillery, and become highly effective in the use of ‘irony’ – ‘the term which isapplied to words which mean something other than they mean to express’. By giving thought to awell-mannered expression, and being aware of the manners of others, the orator will develop apsychological understanding that will give him an edge over other orators, and make his comments farmore effective. The same skills can be used to develop ‘character studies’:There is also good reason for giving the name of ethos to those scholastic exercises in whichwe portray rustics, misers, cowards and superstitious persons according as our theme mayrequire. For if ethos denotes moral character, our speech must necessarily be based in ethoswhen it is engaged in portraying such character. (VI ii 17) 2120 Wordsworth insists on a distinction of difference only in degree, not kind between Imagination and Fancy.21 I suggest Wordsworth’s anxious footnote to ‘The Thorn’ demonstrates his concern over this matter, as heworried that readers - who did not know their Quintilian, or their Blair - might not appreciate that thecomments made by the ‘retired sea Captain’ were made in the character of a superstitious person. Blair pointsout that ‘to give… personages proper and well supported characters, such as display the features of humannature…is…what Aristotle calls, giving manners to the poem’(Rhetoric and Belles Lettres, Lecture XLII.517).228