But how shall we be affected, the emotions or passions being not at our
command? This may be done by what we may call visions, whereby the
images of things absent are so represented to the mind that we seem to
see them with our eyes and have them present before us. Whoever can work
up his imagination to an intuitive view of this kind, will be very
successful in moving the passions.
If I deplore the fate of a man who has been assassinated, may I not
paint in my mind a lively picture of all that probably happened on the
occasion? Shall not the assassin appear to rush forth suddenly from his
lurking place? Shall not the other appear seized with horror? Shall he
not cry out, beg for his life, or fly to save it? Shall I not see the
assassin dealing the deadly blow, and the defenseless wretch falling
dead at his feet? Shall I not picture vividly in my mind the blood
gushing from his wounds, his ghastly face, his groans, and the last gasp
he fetches?
When there is occasion for moving to compassion, we should believe and,
indeed, be persuaded that the distress and misfortunes of which we speak
have happened to ourselves. Let us place ourselves in the very position
of those for whom we feel sorrow on account of their having suffered
such grievous and unmerited treatment. Let us plead their cause, not as
if it were another's, but taking to ourselves, for a short time, their
whole grief. In this way we shall speak as if the case were our own. I
have seen comedians who, when they have just appeared in a mournful
character, often make their exit with tears in their eyes. If, then, the
expression given to imaginary passions can affect so powerfully, what
should not orators do, whose inner feelings ought to sympathize with
their manner of speaking, which can not happen unless they are truly
affected by the danger to which their clients are exposed.