kind of esteem which is paid to a man, will have fomething fimilar in its origin, whether it arife from his mental endowments, or from the fituation of his exterior circumftances.

It is evident, that one confiderable fource of beauty in all animals, is the advantage which they reap from the particular structure of their limbs and members, fuitably to the particular manner of life to which they are by nature deftined. The just proportions of a horfe, defcribed by XENOPHON and VIRGIL, are the fame that are received at this day by our modern jockeys; because the foundation of them is the fame, namely, experience of what is detrimental or useful to the animal.

Broad fhoulders, a lank belly, firm joints, taper: legs; all these are beautiful in our fpecies, because figns of force and vigour. Ideas of utility and its contrary, though they do not entirely determine what is handfome or deformed, are evidently the fource of a confiderable part of approbation or diflike.

In ancient times, bodily ftrength and dexterity being of greater ufe and importance in war, was alfo much more efteemed and valued than at present. Not to infift on HOMER and the poets, we may observe, that hiftorians fcruple not to mention force of body among the other accomplishments even of EPAMINONDAS, whom they acknowledge to be the greateft hero, statesman, and general of all the GREEKS *. A like praise is given to POMPEY, one of the greateft of the ROMANS +. This inftance is fimilar to what we obferved above with regard to memory.

What derifion and contempt, with both fexes, attend impotence; while the unhappy object is regarded as one deprived of fo capital a pleasure in life, and at the fame time as difabled from communicating

*See NOTE [GG].

† Cum alacribus, faltu; cum velocibus, curfu, cum validis recte vertabat. SALLUST apud VEGET.

ting it to others. Barrennefs in women, being alio a fpecies of inutility, is a reproach, but not in the fame degree: Of which the reason is very obvious, according to the present theory.

There is no rule in painting or ftatuary more indispensable than that of balancing the figures, and placing them with the greateft exactnefs on their proper center of gravity. A figure, which is not juftly balanced, is ugly; because it conveys the difagreeable ideas of fall, harm, and pain *.

A difpofition or turn of mind, which qualifies a man to rife in the world, and advance his fortune, is intitled to esteem and regard, as has already been explained. It may, therefore, naturally be fupposed, that the actual poffeffion of riches and authority will have a confiderable influence over these fentiments.

Let us examine any hypothefis, by which we can account for the regard paid to the rich and powerful: we shall find none fatisfactory but that which derives it from the enjoyment communicated to the fpectator by the images of profperity, happiness, ease, plenty, authority, and the gratification of every appetite. Self-love, for inftance, which fome affect fo much to confider as the fource of every fentiment, is plainly infufficient for this purpose. Where no good-will or friendship appears, it is difficult to conceive on what we can found our hope of advantage from the riches of others; though we naturally refpect the rich, even before they discover any such favourable difpofition towards us.

We are affected with the fame fentiments, when we lie fo much out of the fphere of their activity, that they cannot even be fuppofed to poffefs the power of ferving us. A prifoner of war, in all civilized nations, is treated with a regard fuited to his condition; and riches, it is evident, go far towards fixing the condition of any perfon. If birth and

See NOTE [HH.]

quality

quality enter for a fhare, this ftill affords us an argument to our prefent purpose. For what is it we call a man of birth, but one who is defcended from a long fucceffion of rich and powerful ancestors, and who acquires our efteem by his connection with perfons whom we esteem? His ancestors, therefore, though dead, are refpected, in fome measure, on account of their riches; and confequently without any kind of expectation.

But not to go fo far as prifoners of war or the dead, to find inftances of this difinterested regard for riches; we may only obferve, with a little attention, thofe phænomena which occur in common life and converfation. A man who is himfelf, we shall fuppofe, of a competent fortune, and of no profeffion, being introduced to a company of frangers, naturally treats them with different degrees of refpect, as he is informed of their different fortunes and conditions; though it is impoffible that he can fo fuddenly propofe, and perhaps he would not actept of, any pecuniary advantage from them. A traveller is always admitted into company, and meets with civility, in proportion as his train and equipage fpeak him a man of great or moderate fortune. In fhort, the different ranks of men are, in a great meafure, regulated by riches; and that with regard to fuperiors as well as inferiors, ftrangers as well as acquaintance.

What remains, therefore, but to conclude, that, as riches are defired for ourfelves only as the means of gratifying our appetites, either at present or in fome imaginary future period, they beget efteem in others merely from their having that influence. This indeed is their very nature or effence: They have a direct reference to the commodities, conveniencies; and pleafures of life: The bill of a banker who is broke, or gold in a defart island, would otherwife be full as valuable. When we approach a man who is, as we fay, at his eafe, we are prefented with the

pleafing

pleafing ideas of plenty, fatisfaction, cleanliness, warmth; a cheerful houfe, elegant furniture, ready fervice, and whatever is defirable in meet, drink, or apparel. On the contrary, when a poor man ap pears, the disagreeable images of want, penury, hard labour, dirty furniture, coarfe or ragged cloaths, naufeous meat and diftateful liquor, immediately ftrike our fancy. What elfe do we mean by saying that one is rich, the other poor? And as regard or contempt is the natural confequence of those different fituations in life, it is eafily feen what additional light and evidence this throws on our preceding theory with regard to all moral diftinctions *.

A man who has cured himself of all ridiculous prepoffeffions, and is fully, fincerely, and steadily convinced, from experience as well as philofophy, that the difference of fortune makes lefs difference in happiness than is vulgarly imagined; fuch a one does not measure out degrees of esteem according to the rent-rolls of his acquaintance. He may, indeed, externally pay a fuperior deference to the great lord above the vaffal; because riches are the most convenient, being the most fixed and determinate, source of diftinction: But his internal fentiments are more regulated by the perfonal characters of men, than by the accidental and capricious favours of fortune.

In most countries of EUROPE, family, that is, hereditary riches, marked with titles and symbols from the fovereign, is the chief fource of diftinction. In ENGLAND, more regard is paid to prefent opulence and plenty. Each practice has its advantages and difadvantages. Where birth is refpected, unactive, fpiritless minds remain in haughty indolence, and dream of nothing but pedigrees and genealogies: The generous and ambitious feek honour and authotity and reputation and favour. Where riches are the chief idol, corruption, venality, rapine prevail : Arts, manufactures, commerce, agriculture flourish. VOL. II.

S

* See NOTE [II.1

The

The former prejudice, being favourable to military virtue, is more fuited to monarchies. The latter, being the chief fpur to industry, agrees better with a republican government. And we accordingly find, that each of thefe forms of government, by varying the utility of thofe cuftoms, has commonly a propors tionable effect on the fentiments of mankind.

SECTION VII.

Of QUALITIES IMMEDIATELY AGREEABLE TO

OURSELVES.

W

HOEVER has paffed an evening with ferious melancholy people, and has obferved how fuddenly the converfation was animated, and what sprightliness diffufed itself over the countenance, difcourfe, and behaviour of every one, on the acceffion of a good-humoured, lively companion; fuch a one will eafily allow, that CHEERFULNESS carries great merit with it, and naturally conciliate's the good-will of mankind. No quality, indeed, more readily communicates itself to all around; becaufe no one has a greater propenfity to display itself, in jovial talk and pleasant entertainment. The flame fpreads through the whole circle; and the most sullen and morofe are often caught by it. That the melancholy hate the merry, even though HORACE fays it, I have fome difficulty to allow; because I have always obferved, that, where the jollity is moderate and decent, ferious people are so much the more delighted, as it diffipates the gloom with which they are com3

monly