Aesthetica

Magnanimitas, cuius sublimia Longinus Echo dicit, et de qua nunc loquimur, non omnino quidem transcendit horizontem aestheticum, neque res ita sibi tantum concipit, uti pura philosophiae scientia, maximis tamen generice inter observabilia quia potissimum et paene solis inhaeret, versatur in iis materiis, quae sunt horizonti rationis logico aestheticoque communes, et hinc, ac simul aliis ex caussis, plus rationis admixtum habet eiusdem analogo, plus distinctionis etiam mathematicae, proptereaque gradus in ipsis generice maximis, ut ita dicam, specificos metitur observatque curatius, ac magni, de quibus S. XXV. animi. § 207. Principum est et regum vere magnorum, ingenti cum facilitate, suum tamen in omni consuetudine cuique tribuere, vel in iis, quae minora videantur, et gradus honorum dignitatumque potiorum, vel infra, vel iuxta se positarum apprime tenere, et secundum hanc veluti scalam cuivis reddere personae convenientia.

Magnanimity, of which Longinus says that sublime things are an echo, and about which we now speak, does not altogether transcend the aesthetic horizon, nor does it conceive things to itself only as the pure science of philosophy does. Yet because it chiefly and almost alone clings to things generically greatest among observables, it turns in those matters that are common to the logical and aesthetic horizon of reason; and hence, and at the same time from other causes, it has more reason mixed with its analogue, and more distinction, even mathematical distinction. Therefore it measures and observes more carefully degrees in the generically greatest things themselves, specific degrees, so to speak, and of the great mind, concerning which Section XXV, § 207. It belongs to truly great princes and kings, with immense ease, nevertheless to assign to each person his own in every association, even in those things that seem lesser, and to hold very firmly the grades of more powerful honors and dignities placed either below or beside themselves, and according to this as it were scale to render to each person the suitable things.

Magnanimitas, cuius sublimia Longinus Echo dicit, et de qua nunc loquimur, non omnino quidem transcendit horizontem aestheticum, neque res ita sibi tantum concipit, uti pura philosophiae scientia, maximis tamen generice inter observabilia quia potissimum et paene solis inhaeret, versatur in iis materiis, quae sunt horizonti rationis logico aestheticoque communes, et hinc, ac simul aliis ex caussis, plus rationis admixtum habet eiusdem analogo, plus distinctionis etiam mathematicae, proptereaque gradus in ipsis generice maximis, ut ita dicam, specificos metitur observatque curatius, ac magni, de quibus S. XXV. animi. § 207. Principum est et regum vere magnorum, ingenti cum facilitate, suum tamen in omni consuetudine cuique tribuere, vel in iis, quae minora videantur, et gradus honorum dignitatumque potiorum, vel infra, vel iuxta se positarum apprime tenere, et secundum hanc veluti scalam cuivis reddere personae convenientia.

Magnanimity, of which Longinus says that sublime things are an echo, and about which we now speak, does not altogether transcend the aesthetic horizon, nor does it conceive things to itself only as the pure science of philosophy does. Yet because it chiefly and almost alone clings to things generically greatest among observables, it turns in those matters that are common to the logical and aesthetic horizon of reason; and hence, and at the same time from other causes, it has more reason mixed with its analogue, and more distinction, even mathematical distinction. Therefore it measures and observes more carefully degrees in the generically greatest things themselves, specific degrees, so to speak, and of the great mind, concerning which Section XXV, § 207. It belongs to truly great princes and kings, with immense ease, nevertheless to assign to each person his own in every association, even in those things that seem lesser, and to hold very firmly the grades of more powerful honors and dignities placed either below or beside themselves, and according to this as it were scale to render to each person the suitable things.

Hinc ne nobili quidem cogitandi vivendique generi sufficiens animus non solum ad hanc concipiendam magnanimitatem inhabitilis est, sed etiam illi falluntur, qui in his generice maximis specifice sibi maxima semper legentes transvolant in his minora ac media, quibus fatentur se pulcre cogitandis impares esse, grandium interim maxima belle se posse describere secum oppido certi sunt, § 209. Vires sunt potius praetentandae in grandibus, quorum alia in occasione neglectus ipse adhuc sublimior erit, in grandibus, quibus adhuc satis multum pompae, cerimoniarum, aurique et ostri regalis extrinsecus accedit, ut tandem vel nudam maiestatem, maiestatem, inquam, herois unam ex maximis, vel puriora sacra, dum intra mentem peraguntur unice, sublimius effingere sufficias.

Hence not even a mind sufficient for the noble kind of thinking and living is merely unfit for conceiving this magnanimity; rather, those also are deceived who, always choosing for themselves specifically greatest things among these generically greatest things, fly over in these matters the lesser and middle things, for thinking beautifully about which they confess that they are unequal, while meanwhile they are very certain within themselves that they can finely describe the greatest things of grand matters, § 209. Powers must rather be tested in grand things, the neglect of certain of which on another occasion will itself be still more sublime; in grand things to which, externally, there still attaches enough pomp, ceremonies, royal gold and purple, so that at length you may suffice to fashion more sublimely either bare majesty, majesty, I say, of a hero, one of the greatest things, or purer sacred rites, while they are enacted solely within the mind.

Cic. de Or. I.

Cicero, De oratore I.

Hinc ne nobili quidem cogitandi vivendique generi sufficiens animus non solum ad hanc concipiendam magnanimitatem inhabitilis est, sed etiam illi falluntur, qui in his generice maximis specifice sibi maxima semper legentes transvolant in his minora ac media, quibus fatentur se pulcre cogitandis impares esse, grandium interim maxima belle se posse describere secum oppido certi sunt, § 209. Vires sunt potius praetentandae in grandibus, quorum alia in occasione neglectus ipse adhuc sublimior erit, in grandibus, quibus adhuc satis multum pompae, cerimoniarum, aurique et ostri regalis extrinsecus accedit, ut tandem vel nudam maiestatem, maiestatem, inquam, herois unam ex maximis, vel puriora sacra, dum intra mentem peraguntur unice, sublimius effingere sufficias.

Hence not even a mind sufficient for the noble kind of thinking and living is merely unfit for conceiving this magnanimity; rather, those also are deceived who, always choosing for themselves specifically greatest things among these generically greatest things, fly over in these matters the lesser and middle things, for thinking beautifully about which they confess that they are unequal, while meanwhile they are very certain within themselves that they can finely describe the greatest things of grand matters, § 209. Powers must rather be tested in grand things, the neglect of certain of which on another occasion will itself be still more sublime; in grand things to which, externally, there still attaches enough pomp, ceremonies, royal gold and purple, so that at length you may suffice to fashion more sublimely either bare majesty, majesty, I say, of a hero, one of the greatest things, or purer sacred rites, while they are enacted solely within the mind.

Cic. de Or. I.

Cicero, De oratore I.

Quanquam satis magnus sublimibus animus non est sapiens ille stoicus, quem,

Although a mind great enough for sublime things is not that Stoic sage whom,

§ 353.
non levioribus tamen ille curis afficitur, nec ex tranquilla superum vitam imitante serenitate deturbatur. Minima non curat admodum, neque movetur vehementius, si qua Parnassi reptilia, censores vitio creati, leviculam, in eius amictu maculam, non quod pueri in faba, reperisse se gloriantur; audaci potius impetu suum putat, in vera regularum collisione, dum fortissimas et Pygmeis ne cognitas quidem leges elevatiori strenue sequitur orbita, ita rationes suas subducere, ut levioribus animulis artis suae pusillae, quam unice norunt, sanctissimas, si diis placet, regulas; vere minores et debiliores, spernere, pessundare, proculcare videatur, non sine pulcellorum ardelionum lacrimula, vere tamen exceptione non ineleganti. § 210.

§ 353, nevertheless he is not affected by lighter cares, nor is he driven from the tranquil serenity that imitates the life of the gods. He does not much care for the smallest things, nor is he moved more violently if some reptiles of Parnassus, censors created by vice, boast that they have found a very slight stain on his garment, not what boys find in a bean. Rather, with bold force he thinks it his task, in a true collision of rules, while he vigorously follows the strongest laws, not even known to Pygmies, in a higher orbit, so to subtract his reasons that he may seem to lighter little souls to despise, ruin, and trample the most sacred rules, if the gods please, of their own tiny art, which alone they know: rules truly lesser and weaker; not without the little tear of pretty little busybodies, yet with an exception truly not inelegant, § 210.

Quanquam satis magnus sublimibus animus non est sapiens ille stoicus, quem,

Although a mind great enough for sublime things is not that Stoic sage whom,

§ 353.
non levioribus tamen ille curis afficitur, nec ex tranquilla superum vitam imitante serenitate deturbatur.

§ 353, nevertheless he is not affected by lighter cares, nor is he driven from the tranquil serenity that imitates the life of the gods.

Minima non curat admodum, neque movetur vehementius, si qua Parnassi reptilia, censores vitio creati, leviculam, in eius amictu maculam, non quod pueri in faba, reperisse se gloriantur; audaci potius impetu suum putat, in vera regularum collisione, dum fortissimas et Pygmeis ne cognitas quidem leges elevatiori strenue sequitur orbita, ita rationes suas subducere, ut levioribus animulis artis suae pusillae, quam unice norunt, sanctissimas, si diis placet, regulas; vere minores et debiliores, spernere, pessundare, proculcare videatur, non sine pulcellorum ardelionum lacrimula, vere tamen exceptione non ineleganti. § 210.

He does not much care for the smallest things, nor is he moved more violently if some reptiles of Parnassus, censors created by vice, boast that they have found a very slight stain on his garment, not what boys find in a bean. Rather, with bold force he thinks it his task, in a true collision of rules, while he vigorously follows the strongest laws, not even known to Pygmies, in a higher orbit, so to subtract his reasons that he may seem to lighter little souls to despise, ruin, and trample the most sacred rules, if the gods please, of their own tiny art, which alone they know: rules truly lesser and weaker; not without the little tear of pretty little busybodies, yet with an exception truly not inelegant, § 210.

Gravitatem absolutam aestheticam in animis nobilibus collocavimus § 363, uti Cicero ipsum

We placed absolute aesthetic gravity in noble minds, § 363, as Cicero describes the very

describit,

Quod si vero nobilis eiusmodi animus actu velit ad grandia cogitanda accedere, quasi suimet ipsius et ordinarii sui status oblitus, excitandus est, et velut extra se rapiendus in maius theatrum, quam in quo quotidie personam agit, et ita divis heroibusque miscendus, ut excelsam aliquam cum iisdem familiaritatem contraxisse, nec tanquam in alienum orbem delatus, sed in eiusmodi consortio dudum habitans appareat, §§ 213, 396.

But if a noble mind of this sort actually wishes to approach grand things to be thought, it must be aroused, as if forgetful of itself and of its ordinary state, and carried, as it were outside itself, into a greater theatre than the one in which it daily acts its role; and it must be so mixed with gods and heroes that it appears to have contracted some lofty familiarity with them, and not to have been carried into an alien world, but to have long dwelt in such company, §§ 213, 396.

Hor. III. od. 4.

Horace, book III, ode 4.

Gravitatem absolutam aestheticam in animis nobilibus collocavimus § 363, uti Cicero ipsum

We placed absolute aesthetic gravity in noble minds, § 363, as Cicero describes the very

describit,

Quod si vero nobilis eiusmodi animus actu velit ad grandia cogitanda accedere, quasi suimet ipsius et ordinarii sui status oblitus, excitandus est, et velut extra se rapiendus in maius theatrum, quam in quo quotidie personam agit, et ita divis heroibusque miscendus, ut excelsam aliquam cum iisdem familiaritatem contraxisse, nec tanquam in alienum orbem delatus, sed in eiusmodi consortio dudum habitans appareat, §§ 213, 396.

But if a noble mind of this sort actually wishes to approach grand things to be thought, it must be aroused, as if forgetful of itself and of its ordinary state, and carried, as it were outside itself, into a greater theatre than the one in which it daily acts its role; and it must be so mixed with gods and heroes that it appears to have contracted some lofty familiarity with them, and not to have been carried into an alien world, but to have long dwelt in such company, §§ 213, 396.

Hor. III. od. 4.

Horace, book III, ode 4.

Quam nunc quaerimus, magnanimitas non magna solum themata, sed ex ea etiam parte considerare gestit, qua maiora et grandia apparent. § 215. Memento Didonis 1) in eleganti illo epigrammate Ausonii:

The magnanimity which we are now seeking eagerly considers not only great themes, but also from that side by which they appear greater and grand, § 215. Remember Dido: 1) in that elegant epigram of Ausonius:

2) quam Ovidius her. ep. VII. pingit hoc epitaphio:

2) as Ovid, Heroides VII, paints her with this epitaph:

3) illam Virgilii sic ipsam sibi parentantem ad rogum Iliacis vestibus et noto cubili exstructum: IV. Aen. 651.

3) that Dido of Virgil, thus performing funeral rites for herself at the pyre built from Trojan garments and the familiar couch, Aeneid IV.651:

Quam nunc quaerimus, magnanimitas non magna solum themata, sed ex ea etiam parte considerare gestit, qua maiora et grandia apparent. § 215. Memento Didonis 1) in eleganti illo epigrammate Ausonii:

The magnanimity which we are now seeking eagerly considers not only great themes, but also from that side by which they appear greater and grand, § 215. Remember Dido: 1) in that elegant epigram of Ausonius:

2) quam Ovidius her. ep. VII. pingit hoc epitaphio:

2) as Ovid, Heroides VII, paints her with this epitaph:

3) illam Virgilii sic ipsam sibi parentantem ad rogum Iliacis vestibus et noto cubili exstructum: IV. Aen. 651.

3) that Dido of Virgil, thus performing funeral rites for herself at the pyre built from Trojan garments and the familiar couch, Aeneid IV.651:

Quam Didonem malit magnanimitas heroica fictam a se? Equidem nihil haesitans Didonem Virgilii nomino. Rationem quaeris? Metire praedicata. Primum et in Cigarorum aliquam quadrare potest mulierculam, quae primo marito ob crimen in furcam acto fuga sibi consuluit, quum autem cum altero marito furfuris eiusdem atrox denuo crimen patrasset, hoc manibus lictorum elapso, communis sceleris poenas morte dedit. Secundum conveniet et uxori cuiusvis militis gregarii, qui fustibus eam in talem fortunae coniugalis desperationem compulerit, ut, hoc absente, eius gladio sibi iugulum solverit. Apud Virgilium autem non solum excellenter magna est, de qua sermo est, sed ea etiam, quae de eadem praedicantur. § 405.

Which Dido would heroic magnanimity prefer as one fashioned by itself? I, indeed, without hesitation name Virgil's Dido. Do you ask the reason? Measure the predicates. The first can also fit some little woman of the Cigarori, who, after her first husband had been driven to the gallows for a crime, provided for herself by flight; but when, with a second husband of the same bran, she again committed an atrocious crime, and he escaped the hands of the lictors, she paid by death the penalties of a common crime. The second will also suit the wife of any rank-and-file soldier, who drove her with cudgels into such despair over her conjugal fortune that, when he was absent, she opened her throat with his sword. But in Virgil not only is the woman about whom the discussion occurs excellently great; also great are the things predicated of that same woman, § 405.

Quam Didonem malit magnanimitas heroica fictam a se?

Which Dido would heroic magnanimity prefer as one fashioned by itself?

Equidem nihil haesitans Didonem Virgilii nomino.

I, indeed, without hesitation name Virgil's Dido. Do you ask the reason?

Rationem quaeris?

Measure the predicates.

Metire praedicata. Primum et in Cigarorum aliquam quadrare potest mulierculam, quae primo marito ob crimen in furcam acto fuga sibi consuluit, quum autem cum altero marito furfuris eiusdem atrox denuo crimen patrasset, hoc manibus lictorum elapso, communis sceleris poenas morte dedit.

The first can also fit some little woman of the Cigarori, who, after her first husband had been driven to the gallows for a crime, provided for herself by flight; but when, with a second husband of the same bran, she again committed an atrocious crime, and he escaped the hands of the lictors, she paid by death the penalties of a common crime.

Secundum conveniet et uxori cuiusvis militis gregarii, qui fustibus eam in talem fortunae coniugalis desperationem compulerit, ut, hoc absente, eius gladio sibi iugulum solverit.

The second will also suit the wife of any rank-and-file soldier, who drove her with cudgels into such despair over her conjugal fortune that, when he was absent, she opened her throat with his sword.

Apud Virgilium autem non solum excellenter magna est, de qua sermo est, sed ea etiam, quae de eadem praedicantur. § 405.

But in Virgil not only is the woman about whom the discussion occurs excellently great; also great are the things predicated of that same woman, § 405.

Nostra nunc magnanimitas omni opera cavebit et βάθους genus quartum et omnes eius species pro gradu turpitudinis, § 310. Dii Virgilii iam theoprepoteros loquuntur, agunt, patiuntur, ac Dii Homeri. § 311. Virago Virgilii de rebus ad se pertinentibus commentatur augustius, § 408. quam Dido Ovidii:

Our present magnanimity will with every effort beware both the fourth kind of βάθους and all its species according to the degree of ugliness, § 310. Virgil's gods already speak, act, and suffer more god-befittingly than Homer's gods, § 311. Virgil's heroine reflects more augustly about the things that pertain to her, § 408, than Ovid's Dido:

En! querulam de perpetua calamitate mulierem ordinariam! Virgilii Dido se felicem, excepta novissima calamitate, fortior praedicat.

Look: an ordinary woman complaining of perpetual calamity! Virgil's Dido, stronger, proclaims herself happy, except for the last calamity:

Haec, queritur multis virum, inultum et sicarium impunem immo praemia habentem; illa brevibus sibi viri ultionem fratrisque poenas gratulatur. Prius est cuiusvis foeminae.

This woman complains at length that her husband is unavenged and that the assassin is unpunished, indeed has rewards; that woman in brief congratulates herself on her husband's vengeance and her brother's penalties. The former belongs to any woman:

Quid hactenus legimus in Ovidio, quod non cuiusvis praefecti cuiuscunque militaris evenire possit coniugi? § 312.

What have we thus far read in Ovid that could not happen to the wife of any military prefect whatever? § 312.

Nostra nunc magnanimitas omni opera cavebit et βάθους genus quartum et omnes eius species pro gradu turpitudinis, § 310. Dii Virgilii iam theoprepoteros loquuntur, agunt, patiuntur, ac Dii Homeri. § 311. Virago Virgilii de rebus ad se pertinentibus commentatur augustius, § 408. quam Dido Ovidii:

Our present magnanimity will with every effort beware both the fourth kind of βάθους and all its species according to the degree of ugliness, § 310. Virgil's gods already speak, act, and suffer more god-befittingly than Homer's gods, § 311. Virgil's heroine reflects more augustly about the things that pertain to her, § 408, than Ovid's Dido:

En! querulam de perpetua calamitate mulierem ordinariam!

Look: an ordinary woman complaining of perpetual calamity!

Virgilii Dido se felicem, excepta novissima calamitate, fortior praedicat.

Virgil's Dido, stronger, proclaims herself happy, except for the last calamity:

Haec, queritur multis virum, inultum et sicarium impunem immo praemia habentem; illa brevibus sibi viri ultionem fratrisque poenas gratulatur.

This woman complains at length that her husband is unavenged and that the assassin is unpunished, indeed has rewards; that woman in brief congratulates herself on her husband's vengeance and her brother's penalties.

Prius est cuiusvis foeminae.

The former belongs to any woman:

Quid hactenus legimus in Ovidio, quod non cuiusvis praefecti cuiuscunque militaris evenire possit coniugi? § 312.

What have we thus far read in Ovid that could not happen to the wife of any military prefect whatever? § 312.

Habeat gravitas nationis germanicae per omnes gradus magnorum cum decore decurrens, quae regerat suam gracilitatem ultra modum efferentibus vicinis. Fuit inter eos, quo dicam homuncionem nomine? qui cruciatus hominis optimi maximi genus humanum infinitis malis eximentes ludicris illis novorum gelasimorum versiculis proscinderet, et Christianus tamen in regno Christianismi videri vellet. Centum civibus ipsa Iustitia veniam potius daret in tenuibus peccandi graviter, quam huic uni in una re, profecto, gravissima vile cogitandi genus levissime adhibenti. § 317.

Let the gravity of the German nation have its place, running with decorum through all degrees of great things, a gravity which could answer with its own slenderness neighbors who lift themselves beyond measure. There was among them, by what name shall I call the little man? one who tore at the torments of the best and greatest man, torments freeing the human race from infinite evils, with those laughable little verses of the new gelasimoi, and yet wished to seem a Christian in the kingdom of Christianity. Justice herself would sooner grant pardon to a hundred citizens gravely sinning in slight matters than to this one man, who in one matter, certainly most grave, applied the vile kind of thinking most lightly, § 317.

Habeat gravitas nationis germanicae per omnes gradus magnorum cum decore decurrens, quae regerat suam gracilitatem ultra modum efferentibus vicinis.

Let the gravity of the German nation have its place, running with decorum through all degrees of great things, a gravity which could answer with its own slenderness neighbors who lift themselves beyond measure.

Fuit inter eos, quo dicam homuncionem nomine? qui cruciatus hominis optimi maximi genus humanum infinitis malis eximentes ludicris illis novorum gelasimorum versiculis proscinderet, et Christianus tamen in regno Christianismi videri vellet.

There was among them, by what name shall I call the little man? one who tore at the torments of the best and greatest man, torments freeing the human race from infinite evils, with those laughable little verses of the new gelasimoi, and yet wished to seem a Christian in the kingdom of Christianity.

Centum civibus ipsa Iustitia veniam potius daret in tenuibus peccandi graviter, quam huic uni in una re, profecto, gravissima vile cogitandi genus levissime adhibenti. § 317.

Justice herself would sooner grant pardon to a hundred citizens gravely sinning in slight matters than to this one man, who in one matter, certainly most grave, applied the vile kind of thinking most lightly, § 317.

Grandis illa magnanimitas, unde sublimia vere sperari possunt, ita aversa est ab omni tumore, quarto eius genere, et huius speciebus, § 318. uti, si esset alterutrum necessarium, in manifestum prius βάθος delabi, quam crypticis puerilium humilitatibus intricari mallet. Hinc illius in optimis auctoribus adhuc minus rara sunt exempla, ac harum ineptiarum, quibus Martianus Capella, Tertullianus, Sedulius, et his aequales, affatim turgent. Procul hinc magnidica mendacia, et quicquid est insulsae magniloquentiae!

That grand magnanimity from which sublime things can truly be hoped for is so turned away from all swelling, from its fourth kind and from the species of this kind, § 318, that, if one or the other were necessary, it would rather slide first into manifest βάθος than be entangled in cryptic childish humiliations. Hence examples of the former are still less rare in the best authors than examples of those ineptitudes with which Martianus Capella, Tertullian, Sedulius, and their equals swell in abundance. Far from here be grand-speaking lies and whatever belongs to tasteless magniloquence!

Grandis illa magnanimitas, unde sublimia vere sperari possunt, ita aversa est ab omni tumore, quarto eius genere, et huius speciebus, § 318. uti, si esset alterutrum necessarium, in manifestum prius βάθος delabi, quam crypticis puerilium humilitatibus intricari mallet.

That grand magnanimity from which sublime things can truly be hoped for is so turned away from all swelling, from its fourth kind and from the species of this kind, § 318, that, if one or the other were necessary, it would rather slide first into manifest βάθος than be entangled in cryptic childish humiliations.

Hinc illius in optimis auctoribus adhuc minus rara sunt exempla, ac harum ineptiarum, quibus Martianus Capella, Tertullianus, Sedulius, et his aequales, affatim turgent.

Hence examples of the former are still less rare in the best authors than examples of those ineptitudes with which Martianus Capella, Tertullian, Sedulius, and their equals swell in abundance.

Procul hinc magnidica mendacia, et quicquid est insulsae magniloquentiae!

Far from here be grand-speaking lies and whatever belongs to tasteless magniloquence!

Animus in aestheticis generice maximus imitationem grandium ab Horatio, Cicerone, Longino, ab ipsa ratione per doctrinam de expectatione casuum similium psychologicam, ita habet sibi commendatam, ut non exemplaria solum sublimium scriptorum, pictorum e. c.

The mind generically greatest in aesthetics has imitation of great things so recommended to itself by Horace, Cicero, Longinus, and by reason itself through the psychological doctrine concerning the expectation of similar cases, that it delights not only to

sed et illustrium per omnes aetates virorum facta dictaque, velut in speculum, intueri, moresque tum suos ipse, quantum licet, tum a se cogitando exprimendos ad horum similitudinem componere gaudeat. § 285. Nec haerebit in solis clarioribus, eruere maiora quaevis e tenebris, ab oblivionis iniuria vindicare, et, in ipso hoste si sint, laudare, pro caussae meritis, non erubescit. § 286.

the examples of sublime writers, painters, and so on, but also to look upon the deeds and sayings of illustrious men through all ages as into a mirror, and to compose both its own manners, insofar as it can, and the manners to be expressed by itself in thinking, according to their likeness, § 285. Nor will it stick only to the better-known: it is not ashamed to dig out any greater things from darkness, to vindicate them from the injury of oblivion, and, if they exist in the enemy himself, to praise them according to the merits of the cause, § 286.

Animus in aestheticis generice maximus imitationem grandium ab Horatio, Cicerone, Longino, ab ipsa ratione per doctrinam de expectatione casuum similium psychologicam, ita habet sibi commendatam, ut non exemplaria solum sublimium scriptorum, pictorum e. c.

The mind generically greatest in aesthetics has imitation of great things so recommended to itself by Horace, Cicero, Longinus, and by reason itself through the psychological doctrine concerning the expectation of similar cases, that it delights not only to

sed et illustrium per omnes aetates virorum facta dictaque, velut in speculum, intueri, moresque tum suos ipse, quantum licet, tum a se cogitando exprimendos ad horum similitudinem componere gaudeat. § 285. Nec haerebit in solis clarioribus, eruere maiora quaevis e tenebris, ab oblivionis iniuria vindicare, et, in ipso hoste si sint, laudare, pro caussae meritis, non erubescit. § 286.

the examples of sublime writers, painters, and so on, but also to look upon the deeds and sayings of illustrious men through all ages as into a mirror, and to compose both its own manners, insofar as it can, and the manners to be expressed by itself in thinking, according to their likeness, § 285. Nor will it stick only to the better-known: it is not ashamed to dig out any greater things from darkness, to vindicate them from the injury of oblivion, and, if they exist in the enemy himself, to praise them according to the merits of the cause, § 286.