Longinus

The author is unknown. In the only known manuscript, MS BNF Parisinus Graecus 2036 (10th century), the heading (f. 178v) reports "by Dionysius Longinus" (Διονυσίου Λογγίνου), whereas in the table of contents at f. 1v, the same copyist wrote "by Dionysius or Longinus" (Διονυσίου ἢ Λογγίνου). When the manuscript was being prepared for printed publication, the work was initially attributed to Cassius Longinus (c. 213–273 CE). Since the correct translation includes the possibility of an author named "Dionysius", some have attributed the work to Dionysius of Halicarnassus or Dionysius Atticus, both writers of the 1st century BCE. There remains the possibility that the work belongs to neither Cassius Longinus nor either Dionysius but, rather, some unknown author writing under the Roman Empire, likely in the 1st century. The error does imply that when the codex was written, the trails of the real author were already lost. Neither author can be accepted as the actual writer of the treatise. Dionysius maintained ideas which are absolutely opposite to those written in the treatise; with Longinus, there are problems with chronology. Among further names proposed, are Hermagoras of Temnos (a rhetorician who lived in Rome during the 1st century CE), Aelius Theon (author of a work which had many ideas in common with those of *On the Sublime*), and Pompeius Geminus (who was in epistolary conversation with Dionysius). *On the Sublime* is both a treatise on aesthetics and a work of literary criticism. It is written in an epistolary form and the final part, possibly dealing with public speaking, has been lost. The treatise is dedicated to Postumius Terentianus, a cultured Roman and public figure, though little else is known of him. *On the Sublime* is a compendium of literary exemplars, with about 50 authors spanning 1,000 years mentioned or quoted. Along with the expected examples from Homer and other figures of Greek culture, Longinus refers to a passage from *Genesis*, which is quite unusual for the 1st century: > A similar effect was achieved by the lawgiver of the Jews—no mean genius, for he both understood and gave expression to the power of the divinity as it deserved—when he wrote at the very beginning of his laws, and I quote his words: "God said,"—what was it?—"Let there be light, and there was. Let there be earth, and there was." — *On the Sublime* 9.9 Given his positive reference to Genesis, Longinus has been assumed to be either a Hellenized Jew or readily familiar with the Jewish culture. As such, Longinus emphasizes that, to be a truly great writer, authors must have "moral excellence". In fact, critics speculate that Longinus avoided publication in the ancient world "either by modesty or by prudential motives". Moreover, Longinus stresses that transgressive writers are not necessarily shameless fools, even if they take literary risks that seem "bold, lawless, and original". As for social subjectivity, Longinus acknowledges that complete liberty promotes spirit and hope; according to Longinus, "never did a slave become an orator". On the other hand, too much luxury and wealth leads to a decay in eloquence—eloquence being the goal of the sublime writer.