the including tooth IMAGE and THOUGHT. For I think the Criticks should
by all means have, before now, made that Division, and the omission has
occasion'd the greatest Obscurity and Confusion in the Writings of those
who have discours'd on any particular Kind of Sentiment. But that the
Reader may take the more Care to keep this Distinction in his Head, we
will give one Instance of the Confusion it occasion'd in the Mind of
_Longinus_, who treated the Sublime, and certainly ought to have had a
clear Notion of the Subject he wrote so largely, and so floridly upon.

Now in his sixth _Section_, he make's it a Question, and discourses
largely, whether Passion can go along with a Sublime SENTIMENT. But any
one who has divided Sentiment into Image and Thought would laugh at this
Question; it being so plain that passion is consistent with a Sublime
Thought, and is not with a Sublime Image.

Would not any person who desired to acquire a true and thorough Notion
of a sublime Sentiment, so as to know one, wherever met, be puzzled
at _Longinus_'s telling him, _Homer_'s Sentiment is sublime, where
he make's the _Giant_'s heap Ossa on Olympus, and on Ossa Wood-top'd
Pelion; and a little after telling him that _Alexander_'s to _Parmeno_
is a sublime Sentiment. _Parmeno_ say's, _Were I Alexander, I would
embrace these Proposals of Peace_. _Alexander_ reply'd, _And I, by the
Gods, were I Parmeno_. These Sentiments of _Homer_ and _Alexander_ (tho'
equally sublime) are as different as a Bright and a Tender Sentiment. If
then I have settled one in my Mind, as sublime, How shall I conceive the
other as such?

But there is no other way of avoiding this Confusion, and of being
equally certain of all sublime Sentiments, but by knowing that the
first of these is a sublime Image, and the last a sublime Thought or