M.A (Hons.

) English Final Year1 Altaf Ahmed Sheikh

On the sublime
IX

Introduction:
Cassius Longinus originally wrote this treatise in Latin. He used term "hupsēlos"
means 'Sublime' in English. Though this treaty dates back to 3rd Century A.D, it has been
interpreted by various critics in their respective ages. To some, the term 'sublime'
expresses an aesthetic concept; to others it is excellence in any piece of literature. For
some, it is effect produced upon the readers, and to others it is not more than a word of
admiration for rhetoric composition of words. Thus, the concept varies from critic to
critic.

Longinus's Concept & Purpose of Sublime:

Longinus conceives sublimity as a quality of elevated prose or poetry of great rhetorical
power. The sublime is that which defeats every effort of sense and imagination to picture
it. It is that whose presence reduces all else to nothingness. Sublime implies that man can,
in emotions and in language; transcend the limits of the human condition and uplift his
soul. Sublime discourse thus turns out to be discourse in which the natural greatness of
the mind of the writer is seemingly imparted to the reader.

Synopsis of Chapter IX:

Chapter IX is perhaps, the lengthiest of all the chapters in the book. In the last chapter,
Longinus has briefly revealed five major sources of sublime. Here, he makes in-depth
analysis of the very first and the fundamental source of sublimity i-e inborn power to
form great conceptions.
The motto of this chapter is: Sublimity is the echo of a noble mind.
As it deals with exploration - utilizing guidelines and examples - of the most vital
condition needed to attain sublimity; the elevation of the mind. This quality of mind is in
fact innate, and may not be acquired or adopted or learnt. Nevertheless one must prepare
his soul and make it substantial with noble thoughts. Someone may question as how to
attend such nobility of thought? This he answers with reference to another statement
given by him at some other place; i-e sublimity is image of greatness of soul. Sometimes
a bare idea, by itself and without a spoken word, excites admiration just because of the
greatness of soul implied. That's the answer. To quote Longinus;

"A thought in its naked simplicity, even though unuttered, is sometimes admirable by the
sheer force of sublimity." (Chapter IX, Line No. 08)

Greatness of thought sometimes lies in simplicity. Longinus has given example of

Silence, from eleventh odyssey, where no great words could be said. What else can be
more simple than silence itself. And silence, as we know, in some grave circumstances
convey more than what words can convey.
Here again, a question arises, as where from this sublimity takes birth, then?
This question is answered in these lines;

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"True eloquence can be found only in those whose spirit is generous and aspiring. For
those whose whole lives are wasted in paltry and illiberal thoughts and habits cannot
possibly produce any work worthy of ever lasting reverence of mankind."
(Para 1, Lines, 14-18):

It is essentially mandatory that the truly eloquent must be free from low and ignoble
thoughts. It is next to impossible that writers with mean and selfish ideas and guilty aims
prevailing throughout their lives produce anything that is admirable and everlasting.
Great words fall from the lips of those whose thoughts are deep and grave.

Explanation:
Longinus's uses term 'megalophuia', which usually means "genius", but literally means
"great-naturedness" or some ingenious trait. Thus he strengthens his point by bringing
forth nature i-e it is quite natural if the words which constitute the thought of a majestic
mind are often full of sublimity. Hence, sublime thoughts purely belong to loftiest minds.
He then brings various examples from Greek literature to prove his assumption true.
Nevertheless those examples are beyond the comprehension of every student, unless read
and understood with proper care. But, it's not these examples which are illegible; rather,
it's we who do not understand their true worth. I have, with exhausting efforts, attempted
to explain three examples given in this section, and tried to elaborate it in the simplest
possible manner to my extent.

Example 1: (Page No. 38, Line No. 04)

Homer, the Greek master, while describing his divine persons in 'Iliad' states;

'As far as lies his airy ken, who sits

On some tall crag, and scans the wine dark sea,
So far extends the heavenly coursers' stride.'
(Iliad, Verse. 770)

Notes:
Airy: Fresh, Broad, Vast
Ken: Knowledge, Awareness, Understanding
Crag: Steeple, Peak of a mountain
Scan: Observe, Carefully examine, look thoroughly,
Courser: The designer of Heaven
Stride: Pace, Step, Speed

Above mentioned triplet contains a noble and sublime thought of comparison between
divine person and Courser of heaven, and Homer's divine person precedes a step ahead to
designer of heaven himself. Such great and elevated thought is the outcome of noble
mind and that mind belongs to none else but the Homer.

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Example 2: (Page No. 38, Lines 12-19)

It's about battle between gods, depicted in such high inspiring images that move the
readers from within;

"A trumpet sound

Rang through the air, and shook the Olympian height;
Then terror seized the monarch of the dead
And springing from his throne he cried aloud
With fearful vice, lest the earth, rent asunder
By Neptune's mighty arm, forthwith reveal
To mortal and immortal eyes those halls
So drear and drank, which even the gods abhor."
(Iliad. xxi. verse 388; xx. verse 61)
Notes:
Trumpet: Musical instrument used in wars to declare/announce
Olympia: Greek city
Asunder: Into pieces
Drear: Dull, unexcited, lifeless
Abhor: Hate, loathe, detest.

The earth is torn from its foundations, moved upside down; heaven and hell, all the
mortal and immortal things in the world--share in the conflict and the dangers of that
battle!
Although these images and thoughts behind them are grand, but if they are not taken
allegorically, they would appear immoral, sinful and impious. Homer, in his myths, of
wounds suffered by the gods, and of their disputes, revenges, tears, relationship, and all
their manifold passions have made men less miserable to god as men being mortal have
death as the ultimate end to all miseries, where as god being immortal has immortal
miseries. In simple, if men suffer a bad fate, his misfortune ends with the death. But if a
god (from Greek mythology, Zeus, Cupid etc) undergoes some gloominess, it will last
forever.

Example 3: (Page No. 39, Line No. 13)

(Background: There was a battle, and scene depicted is of the moment when the sun has
set and darkness has spread all around, the warriors are waiting for the next morning to
resume fighting and their arms lay idle for whole night. Homer, here describes the vigour
& zest of a warrior, in a pray):

"Almighty sire,
Only from darkness save Achaia's sons;
No more I ask, but give us, back the day;
Grant but our sight, and slay us, if thou wilt."
(Iliad, Ch. XVII, Lines 645)

Notes:
Achaia: A place in Greek

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The warrior in the above words of Homer prays neither for saving his life nor for mercy,
but what he beseeches for, is that the darkness may change into light as he can hold his
arms again and slay his enemies. But since in the hopeless darkness he can not die a
noble death, he implore even god to battle just to find a death worthy of his bravery. Such
lofty thought is definitely full of sublimity. On the other hand, if the warrior would have
had asked for help, mercy, life or surrendering etc the effect would not have been very
great as it is now. The reason for that is because such cheap demand does not suit a heroic
character. Longinus, thus, proves that only elevated thoughts can be sublime and this
sublime takes birth in the lofty minds only.

Beside examples, this section has been dedicated more to Homer, the ancient Greek
Master. In fact, Longinus has passed judgement on Homer. He states;

"Homer, in his odyssey may be compared to setting sun: he is still as great as ever, but he
has lost his fervent heat."
(Page No. 40, Line No.03-04)

At another stage he regains his faith in Homer, and states;

"In saying this I am not forgetting the storm pieces in the Odyssey. It is Homer grown
old, but it is still Homer."
(Page No. 40, Line No. 14-15)

Longinus has observed a veiled change in the great writers with regard to the treatment of
their subjects. This he relates in general to all great writers and in particular to Homer,
that the great writers, when they become inept, specially in old age, to portray passions
with vigour, they naturally turn to telling fabulous stories and indicating significant
character. Here is a reference from the text;

"The great poets and prose writers when they lose power to depict passions, naturally
turn to delineation of character."
(Page No. 40, Line No. 28-29)

All these observations were made in order to learn that the genius of great writers, at a
time when their passion declines, finds its final expression in the description of character.

Conclusion:
Longinus's purpose of this treatise is to define greatness in literature. And the primary
source of that greatness or sublimity is vigor and nobility of mind - the ability to generate
and seize upon great ideas which paves way towards writing a magnificent literary piece.

Written & Composed by:

ALTAF AHMED SHEIKH
Roll No. Eng/2k6/10
Institute of English Language & Literature.

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