14 EURAMERICA the appropriate topoi under logos, but she is also able “with her wordes to kill, / And rayse againe to life the hart, that she did thrill” (I, x, 19). It is true that Spenser here follows Rainolds in questioning the use of ethos in sermons and in pastoral counselling, but he does not focus much on logos, either. Instead, he highlights the importance of pathos, defined by Aristotle as the emotions “through which, by undergoing change, people come to differ in their judgments” (ca. 350s B.C.E./1991: 121).21 It seems that, Spenser, following Cicero, argues that a pastor, like an orator, should watch for the hearers’ emotional responses when preaching, that if “weariness has alienated the sympathy of the auditor from your case, it is a help to promise that you will speak more briefly,” that “it is not unprofitable to begin with some new topic, or a jest . . . , to insert something appalling, unheard of, or terrible at the very beginning” so that “a mind wearied by listening is strengthened by astonishment or refreshed by laughter” (Cicero, ca. 91-87 B.C.E./1976: 51).22 It also seems that Spenser agrees here with Ramus, who sees the necessity of “the third style of swaying and moving . . . because the audience is generally dull and slow-witted, like a bad horse which does nothing unless spurred” (1549/1992: 10). The pastor figures in the House of Holiness, then, do not teach Redcrosse new lessons about grace or righteousness, but move him to believe them. The problem is: how? intellectus and taste with affectus” (Coolman, 2012: 140). See also Dughi’s comment on Fidelia’s power to “[make] biblical narratives live as present reality, overcoming the gap between reading and experiencing” (1997: 28). 21 From bk. 2, chap. 1, sect. 8. 22 From bk. 1, chap. 17, sect. 25. Different tones and physical movements are also examined as ways used by orators to arouse different emotions: for examples the author of Ad C. Herennium explains that “The Tone of Amplification either rouses the hearer to wrath or moves him to pity” (Caplan, 80s B.C.E./1989: 197), from bk. 3, chap. 13, sect. 23.
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