ON THE SUBLIME
Chapter II - I4
LONGINUS
c. 213-273
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ON THE SUBLIME - PART FOUR
Chapter XI - XIV
XI
AN allied excellence to those already set
forth is that which is termed amplification.
This figure is employed when the narrative
or the course of a forensic argument admits,
from section to section, of many starting-
points and many pauses, and elevated expressions
follow, one after the other, in an unbroken
succession and in an ascending order. 2.
And this may be effected either by way of
the rhetorical treatment of commonplaces,
or by way of intensification (whether events
or arguments are to be strongly presented),
or by the orderly arrangement of facts or
of passions; indeed, there are innumerable
kinds of amplification. Only, the orator
must in every case remember that none of
these methods by itself, apart from sublimity,
forms a complete whole, unless indeed where
pity is to be excited or an opponent to be
disparaged. In all other cases of amplification,
if you take away the sublime, you will remove
as it were the soul from the body. For the
vigour of the amplification at once loses
its intensity and its substance when not
resting on a firm basis of the sublime. 3.
Clearness, however, demands that we should
define concisely how our present precepts
differ from the point under consideration
a moment ago, namely the marking-out of the
most striking conceptions and the unification
of them; and wherein, generally, the sublime
differs from amplification.
XII
Now the definition given by the writers on
rhetoric does not satisfy me. Amplification
is, say they, discourse which invests the
subject with grandeur. This definition, however,
would surely apply in equal measure to sublimity
and passion and figurative language, since
they too invest the discourse with a certain
degree of grandeur. The point of distinction
between them seems to me to be that sublimity
consists in elevation, while amplification
embraces a multitude of details. Consequently,
sublimity is often comprised in a single
thought, while amplification is universally
associated with a certain magnitude and abundance.
2. Amplification (to sum the matter up in
a general way) is an aggregation of all the
constituent parts and topics of a subject,
lending strength to the argument by dwelling
upon it, and differing herein from proof
that, while the latter demonstrates the matter
under investigation.........
With his vast riches Plato swells, like some
sea, into a greatness which expands on every
side. 3. Wherefore it is, I suppose, that
the orator [Sc. Demosthenes] in his utterance
shows, as one who appeals more to the passions,
all the glow of a fiery spirit. Plato, on
the other hand, firm-planted in his pride
and magnificent stateliness, cannot indeed
be accused of coldness, but he has not the
same vehemence. 4. And it is in these same
respects, my dear friend Terentianus, that
it seems to me (supposing always that we
Greeks are allowed to have an opinion upon
the point) that Cicero differs from Demosthenes
in elevated passages. For the latter is characterised
by sublimity which is for the most part rugged,
Cicero by profusion. Our orator, owing to
the fact that in his vehemence,--aye, and
in his speed, power and intensity,--he can
as it were consume by fire and carry away
all before him, may be compared to a thunderbolt
or flash of lightning. Cicero, on the other
hand, it seems to me, after the manner of
a widespread conflagration, rolls on with
all-devouring flames, having within him an
ample and abiding store of fire, distributed
now at this point now at that, and fed by
an unceasing succession. 5. This, however,
you [Sc. Romans] will be better able to decide;
but the great opportunity of Demosthenes'
high-pitched elevation comes where intense
utterance and vehement passion are in question,
and in passages in which the audience is
to be utterly enthralled. The profusion of
Cicero is in place where the hearer must
be flooded with words, for it is appropriate
to the treatment of commonplaces, and to
perorations for the most part and digressions,
and to all descriptive and declamatory passages,
and to writings on history and natural science,
and to many other departments of literature.
XIII
To return from my digression. Although Plato
thus flows on with noiseless stream, he is
none the less elevated. You know this because
you have read the Republic and are familiar
with his manner. 'Those,' says he, 'who are
destitute of wisdom and goodness and are
ever present at carousels and the like are
carried on the downward path, it seems, and
wander thus throughout their life. They never
look upwards to the truth, nor do they lift
their heads, nor enjoy any pure and lasting
pleasure, but like cattle they have their
eyes ever cast downwards and bent upon the
ground and upon their feeding-places, and
they graze and grow fat and breed, and through
their insatiate desire of these delights
they kick and butt with horns and hoofs of
iron and kill one another in their greed.
(Republic 9. 586a, at Perseus)
2. This writer shows us, if only we were
willing to pay him heed, that another way
(beyond anything we have mentioned) leads
to the sublime. And what, and what manner
of way, may that be? It is the imitation
and emulation of previous great poets and
writers. And let this, my dear friend, be
an aim to which we stedfastly apply ourselves.
For many men are carried away by the spirit
of others as if inspired, just as it is related
of the Pythian priestess when she approaches
the tripod, where there is a rift in the
ground which (they say) exhales divine vapour.
By heavenly power thus communicated she is
impregnated and straightway delivers oracles
in virtue of the afflatus. Similarly from
the great natures of the men of old there
are borne in upon the souls of those who
emulate them (as from sacred caves) what
we may describe as effluences, so that even
those who seem little likely to be possessed
are thereby inspired and succumb to the spell
of the others' greatness. 3. Was Herodotus
alone a devoted imitator of Homer? No, Stesichorus
even before his time, and Archilochus, and
above all Plato, who from the great Homeric
source drew to himself innumerable tributary
streams. And perhaps we should have found
it necessary to prove this, point by point,
had not Ammonius and his followers selected
and recorded the particulars. 4. This proceeding
is not plagiarism; it is like taking an impression
from beautiful forms or figures or other
works of art. And it seems to me that there
would not have been so fine a bloom of perfection
on Plato's philosophical doctrines, and that
he would not in many cases have found his
way to poetical subject-matter and modes
of expression, unless he had with all his
heart and mind struggled with Homer for the
primacy, entering the lists like a young
champion matched against the man whom all
admire, and showing perhaps too much love
of contention and breaking a lance with him
as it were, but deriving some profit from
the contest none the less. For, as Hesiod
says, 'This strife is good for mortals' (Works
and Days 24, at Perseus). And in truth that
struggle for the crown of glory is noble
and best deserves the victory in which even
to be worsted by one's predecessors brings
no discredit.
XIV
Accordingly it is well that we ourselves
also, when elaborating anything which requires
lofty expression and elevated conception,
should shape some idea in our minds as to
how perchance Homer would have said this
very thing, or how it would have been raised
to the sublime by Plato or Demosthenes or
by the historian Thucydides. For those personages,
presenting themselves to us and inflaming
our ardour and as it were illumining our
path, will carry our minds in a mysterious
way to the high standards of sublimity which
are imaged within us. 2. Still more effectual
will it be to suggest this question to our
thoughts, 'What sort of hearing would Homer,
had he been present, or Demosthenes have
given to this or that when said by me, or
how would they have been affected by the
other?' For the ordeal is indeed a severe
one, if we presuppose such a tribunal and
theatre for our own utterances, and imagine
that we are undergoing a scrutiny of our
writings before these great heroes, acting
as judges and witnesses. 3. A greater incentive
still will be supplied if you add the question,
'In what spirit will each succeeding age
listen to me who have written thus?' But
if one shrinks from the very thought of uttering
aught that may transcend the term of his
own life and time, the conceptions of his
mind must necessarily be incomplete, blind,
and as it were untimely born, since they
are by no means brought to the perfection
needed to ensure a futurity of fame.
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