which we read.

3
If then any work, on being repeatedly submitted to the judgment of an
acute and cultivated critic, fails to dispose his mind to lofty ideas;
if the thoughts which it suggests do not extend beyond what is actually
expressed; and if, the longer you read it, the less you think of
it,--there can be here no true sublimity, when the effect is not
sustained beyond the mere act of perusal. But when a passage is pregnant
in suggestion, when it is hard, nay impossible, to distract the
attention from it, and when it takes a strong and lasting hold on the
memory, then we may be sure that we have lighted on the true Sublime.

4
In general we may regard those words as truly noble and sublime which
always please and please all readers. For when the same book always
produces the same impression on all who read it, whatever be the
difference in their pursuits, their manner of life, their aspirations,
their ages, or their language, such a harmony of opposites gives
irresistible authority to their favourable verdict.

VIII

I shall now proceed to enumerate the five principal sources, as we may
call them, from which almost all sublimity is derived, assuming, of
course, the preliminary gift on which all these five sources depend,
namely, command of language. The first and the most important is (1)
grandeur of thought, as I have pointed out elsewhere in my work on
Xenophon. The second is (2) a vigorous and spirited treatment of the
passions. These two conditions of sublimity depend mainly on natural
endowments, whereas those which follow derive assistance from Art. The
third is (3) a certain artifice in the employment of figures, which are
of two kinds, figures of thought and figures of speech. The fourth is
(4) dignified expression, which is sub-divided into (_a_) the proper
choice of words, and (_b_) the use of metaphors and other ornaments of
diction. The fifth cause of sublimity, which embraces all those
preceding, is (5) majesty and elevation of structure. Let us consider
what is involved in each of these five forms separately.

I must first, however, remark that some of these five divisions are
omitted by Caecilius; for instance, he says nothing about the passions.

2
Now if he made this omission from a belief that the Sublime and the
Pathetic are one and the same thing, holding them to be always
coexistent and interdependent, he is in error. Some passions are found
which, so far from being lofty, are actua