Chapter 1: Introduction

Though as we looked into the little prose-account which Caecilius arranged about the sublime, it appeared to us in common, my dearest Postumius Terentianus, as you understand, lower than what he had set down as the whole basis of the subject, not at all to touch on what is just right, and not to have much advantage for those who happen upon it—something every writer should aim at—if, of course, these two things are requisite in every technical investigation: first, to show what underlies the subject; the other, second in order of arrangement but more important in its capacity for effect, to show how and by what orderly ways the sublime may be attained by us; nevertheless, Caecilius, though he tries to show us, as if we were ignorant of it, what sort of thing the sublime essentially is by tens of thousands of examples, has left aside as unnecessary—I don’t under-stand how—the manner in which we might have the strength to lead our natures to some increase of greatness; [2.] all the same, though, it is equally true that the man is not so much to be held responsible for what he has left out as worthy to be praised for his seriousness and his very eagerness to perceive. But since you have enjoined me [especially] to collect notes on sublimity for your sake, why, let us look to see whether we shall have theorized on something useful for men in political life. You, yourself, fellow pupil, as is your nature and your duty, will critically decide with me most truly about each part of the topic; you see, he spoke well, who, when asked what we have similar to the gods, answered, “good deeds and truth.” 3. In writing to you, my dear friend, as one knowing culture, I am almost freed from setting down in many words that sublimity is a kind of height and conspicuous excellence in speeches and writings, and that from no other source than this have the greatest poets and prose-writers excelled and thrown around their glorious reputations the mantle of the ages. 4. What is beyond nature drives the audience not to persuasion, but to ecstasy. What is wonderful, with its stunning power, prevails everywhere over that which aims merely at persuasion and at gracefulness. The ability to be persuaded lies in us, but what is wonderful has a capability and force which, unable to be fought, take a position high over every member of the audience. Experience in originality, and arrangement and “economy” are not things we see from the whole web of speeches and writings; and sublimity, brought out at just the right moment, makes everything different, like lightning. and directly shows the “all-at-once” capacity of the speaker. I think, my most pleasant Terentianus, that you yourself, from experiment, might suggest these and similar reflections.