8 To return, then,[13] in poetry, as I observed, a certain mythical exaggeration is allowable, transcending altogether mere logical credence. But the chief beauties of an oratorical image are its energy and reality. Such digressions become offensive and monstrous when the language is cast in a poetical and fabulous mould, and runs into all sorts of impossibilities. Thus much may be learnt from the great orators of our own day, when they tell us in tragic tones that they see the Furies[14]--good people, can’t they understand that when Orestes cries out “Off, off, I say! I know thee who thou art, One of the fiends that haunt me: I feel thine arms About me cast, to drag me down to hell,”[15] these are the hallucinations of a madman? [Footnote 13: § 2.] [Footnote 14: Comp. Petronius, _Satyricon_, ch. i. _passim_.] [Footnote 15: _Orest._ 264.] 9 Wherein, then, lies the force of an oratorical image? Doubtless in adding energy and passion in a hundred different ways to a speech; but especially in this, that when it is mingled with the practical, argumentative parts of an oration, it does not merely convince the hearer, but enthralls him. Such is the effect of those words of Demosthenes:[16] “Supposing, now, at this moment a cry of alarm were heard outside the assize courts, and the news came that the prison was broken open and the prisoners escaped, is there any man here who is such a trifler that he would not run to the rescue at the top of his speed? But suppose some one came forward with the information that they had been set at liberty by the defendant, what then? Why, he would be lynched on the spot!” [Footnote 16: _c. Timocrat._ 208.] 10 Compare also the way in which Hyperides excused himself, when he was proceeded against for bringing in a bill to liberate the slaves after Chaeronea. “This measure,” he said, “was not drawn up by any orator, but by the battle of Chaeronea.” This striking image, being thrown in by the speaker in the midst of his proofs, enables him by one bold stroke to carry all mere logical objection before him. 11 In all such cases our nature is drawn towards that which affects it most powerfully: hence an image lures us away from an argument: judgment is paralysed, matters of fact disappear from view, eclipsed by the superior blaze. Nor is it surprising that we should be thus affected; for when two forces are thus placed in juxtaposition, the stronger must always absorb into itself the weaker. 12 On sublimity of thought, and the manner in which it arises from native greatness of mind, from imitation, and from the employment of images, this brief outline must suffice.[17] [Footnote 17: He passes over chs. x. xi.] XVI