crows and choughs, that wing the midway-air,
Shew scarce so gross as beetles. Half-way down
Hangs one that gathers samphire; dreadful trade!
Methinks he seems no bigger than his head.
The fishermen that walk upon the beach,
Appear like mice; and yon tall anchoring bark
Diminish’d to her cock; her cock, a buoy
Almost too small for sight. The murmuring surge,
That on th’ unnumber’d idle pebbles chafes,
Cannot be heard so high. I’ll look no more,
Lest my brain turn, and the deficient sight
Topple down headlong.
King Lear, act 4. sc. 6.
A remark is made above, that the emotions of grandeur and sublimity are nearly allied. And hence it is, that the one term is frequently put for the other: an increasing series of numbers, for example, producing an emotion similar to that of mounting upward, is commonly termed an ascend-<222>ing series: a series of numbers gradually decreasing, producing an emotion similar to that of going downward, is commonly termed a descending series: we talk familiarly of going up to the capital, and of going down to the country: from a lesser kingdom we talk of going up to a greater; whence the anabasis in the Greek language, when one travels from Greece to Persia. We discover the same way of speaking in the language even of Japan;* and its universality proves it the offspring of a natural feeling.
The foregoing observation leads us to consider grandeur and sublimity in a figurative sense, and as applicable to the fine arts. Hitherto these terms have been taken in their proper sense, as applicable to objects of sight only: and it was of importance to bestow some pains upon that article; because, generally speaking, the figurative sense of a word is derived from its proper sense, which holds remarkably at present. Beauty in its original signification, is confined to objects of sight; but as many other objects, intellectual as well as moral, raise emotions resembling that of beauty, the resemblance of the effects prompts us to extend the term beauty to these objects. This equally accounts for the terms grandeur and sublimity taken in a figurative sense. Every emotion, from whatever cause proceeding, that resembles<223> an emotion of grandeur or elevation, is called by the same name: thus generosity is said to be an elevated emotion, as well as great courage; and that firmness of soul which is superior to misfortunes, obtains the peculiar name of magnanimity. On the other hand, every emotion that contracts the mind, and fixeth it upon things trivial or of no importance, is termed low, by its resemblance to an emotion produced by a little or low object of sight: thus an appetite for trifling amusements, is called a low taste. The same terms are applied to characters and actions: we talk familiarly of an elevated genius, of a great man, and equally so of littleness of mind: some actions are great and elevated, and others are little and groveling. Sentiments, and even expressions, are characterised in the same manner: an expression or sentiment that raises the mind, is denominated great or elevated; and hence the SUBLIME* in poetry.<224> In such figurative terms, we lose the distinction between great and elevated in their proper sense; for the resemblance is not so entire, as to preserve these terms distinct in their figurative application. We carry this figure still farther. Elevation in its proper sense, imports superiority of place; and lowness, inferiority of place: and hence a man of superior talents, of superior rank, of inferior parts, of inferior taste, and such like. The veneration we have for our ancestors, and for the ancients in general, being similar to the emotion produced by an elevated object of sight, justifies the figurative expression, of the ancients being raised above us, or possessing a superior place. And we may remark in passing, that as words are intimately connected with ideas, many, by this form of expression, are led to conceive their ancestors as really above them in place, and their posterity below them:
A grandam’s name is little less in love,
Than is the doting title of a mother:
They are as children but one step below.
Richard III. act 4. sc. 5.8<225>
The notes of the gamut,9 proceeding regularly from the blunter or grosser sounds to the more acute and piercing, produce in the hearer a feeling somewhat similar to what is produced by mounting upward; and this gives occasion to the figurative expressions, a high note, a low note.
Such is the resemblance in feeling between real and figurative grandeur, that among the nations on the east coast of Afric, who are directed purely by nature, the officers of state are, with respect to rank, distinguished by the length of the batoon each carries in his hand: and in Japan, princes and great lords shew their rank by the length and size of their sedan-poles.* Again, it is a rule in painting, that figures of a small size are proper for grotesque pieces; but that an historical subject, grand and important, requires figures as great as the life. The resemblance of these feelings is in reality so strong, that elevation in a figurative sense is observed to have the same effect, even externally, with real elevation:
K. Henry. This day is call’d the feast of Crispian.
He that outlives this day, and comes safe home,
Will stand a-tiptoe when this day is nam’d,
And rouse him at the name of Crispian.
Henry V. act 4. sc. 8.10
The resemblance in feeling between real and<226> figurative grandeur, is humorously illustrated by Addison in criticising upon English tragedy: “The ordinary method of making an hero, is to clap a huge plume of feathers upon his head, which rises so high, that there is often a greater length from his chin to the top of his head, than to the sole of his foot. One would believe, that we thought a great man and a tall man the same thing. As these superfluous ornaments upon the head, make a great man; a princess generally receives her grandeur, from those additional incumbrances that fall into her tail: I mean the broad sweeping train, that follows her in all her motions; and finds constant employment for a boy, who stands behind her to open and spread it to advantage.”* The Scythians, impressed with the fame of Alexander, were astonished when they found him a little man.
A gradual progress from small to great, is no less remarkable in figurative, than in real grandeur or elevation. Every one must have observed the delightful effect of a number of thoughts or sentiments, artfully disposed like an ascending series, and making impressions deeper and deeper: such disposition of members in a period, is termed a climax.
Within certain limits grandeur and sublimity<227> produce their strongest effects, which lessen by excess as well as by defect. This is remarkable in grandeur and sublimity taken in their proper sense: the grandest emotion that can be raised by a visible object is where the object can be taken in at one view; if so immense as not to be comprehended but in parts, it tends rather to distract than satisfy the mind:† in like manner, the strongest emotion produced by elevation, is where the object is seen distinctly; a greater elevation lessens in appearance the object, till it vanish out of sight with its pleasant emotion. The same is equally remarkable in figurative grandeur and elevation, which shall be handled together, because, as observed above, they are scarce distinguishable. Sentiments may be so strained, as to become obscure, or to exceed the capacity
