voluntarily to fulfil a prophecy, in order to gratify its wish. Shakspeare, whom no particle of human nature hath escaped, however remote from common observation, describes that weakness :

King Henry. Doth any name particular belong Uuto that lodging where I first did swoon?

Warwick. 'Tis call’d Jerusalem, my noble Lord.

King Henry. Laud be to God! e'ven there my life must end, Jt hath been prophesy'd to me many years, I should not die but in Jerusalem, Which vainly I suppos’d the Holy Land. But bear me to that chamber, there I'll lie: In that Jerusalem shall Henry die.

Second part, Henry IV, Act IV. Sc. last.

I could not deny myself the amusement of the foregoing observation, though it doth not properly come under my plan. The irregularities of passion proceeding from peculiar weaknesses and biasses, I do not undertake to justify; and of these we have had many examples.* It is sufficient that passions common to all, are made subservient to beneficent purposes. I shall only observe, that, in a polished society, instances of irregular passions are rare, and that their mischief doth not extend far.

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CHAPTER III.

Beauty

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HAVING discoursed in general of emotions and passions, I proceed to a more narrow inspection of such of them as serve to unfold the principles of the fine arts. It is the province of a writer upon ethics, to give a full enumeration of all the passions; and of each separately to assign the nature, the cause, the gratification, and the effects. But a treatise of ethics is not my province: I carry my view no farther than to the elements of criticism, in order to show, that the fine arts are a subject of reasoning as well as of taste. An extensive work would ill suit a design so limited: and to confine this work within moderate bounds, the following plan may contribute. The observation made above, that things are the causes of emotions, by means of their properties and attributes,* furnisheth a hint for distribution. Instead of a pain

. ful and tedious examination of the several passions and emotions, I purpose to confine my inquiries to such attributes, relations, and circumstances, as in the fine arts are chiefly employed to raise agreeable emotions. Attributes of single objects, as the most simple, shall take the lead; to be followed with

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particulars, which, depending on relations, are not found in single objects. Despatching next some coincident matters, I proceed to my chief aim ; which is, to establish practical rules for the fine arts, derived from principles previously established. This is a general view of the intended method; reserving, however, a privilege to vary it in particular instances, where a deviation may be more commodious. I begin with Beauty, the most noted of all the qualities that belong to single objects.

The term beauty, in its native signification, is appropriated to objects of sight: objects of the other senses may be agreeable, such as the sounds of musical instruments, the smoothness and softness of some surfaces; but the agreeableness denominated beauty belongs to objects of sight.

Of all the objects of external sense, an object of sight is the most complex : in the very simplest

, colour is perceived, figure and length, breadth, and thickness. A tree is composed of a trunk, branches, and leaves ; it has colour, figure, size, and sometimes motion: by means of each of these Farticulars, separately considered, it appears beautiful; how much more so, when they are all united together? The beauty of the human figure is extraordinary, being a composition of numberless beauties arising from the parts and qualities of the object, various colours, various motions, figures, size, &c. all united in one complex object, and striking the eye with combined force. Hence it is, that beauty, a quality so remarkable in visible objects, lends its name to express every thing that is eminently agreeable : thus, by a figure of speech, we say a beautiful sound, a beautiful thought or expression, a beautiful theorem, a beautiful event, a beautiful discovery in art or science. But, as

figurative expression is the subject of a following chapter, this chapter is confined to beauty in its proper signification.

It is natural to suppose, that a perception so various as that of beauty, comprehending sometimes many particulars, sometimes few, should occasion emotions equally various; and yet all the various emotions of beauty maintain one common character, that of sweetness and gaiety.

Considering, attentively, the beauty of visible objects, we discover two kinds. The first may be termed intrinsic beauty, because it is discovered in a single object viewed apart without relation to any other: the examples above given are of that kind The other may be termed relative beauty, being founded on the relation of objects. The purposed distribution would lead me to handle these beauties separately; but they are frequently so intimately connected, that, for the sake of connexion, I am forced, in this instance, to vary from the plan, and to bring them both into the same chapter. Intrinsic beauty is an object of sense merely: to perceive the beauty of a spreading oak, or of a flowing river, no more is required but singly an act of vision. The perception of relative beauty is accompanied with an act of understanding and reflection; for of a fine instrument or engine, we perceive not the relative beauty, until we be made acquainted with its use and destination. In a word, intrinsic beauty is ultimate: relative beauty is that of means relating to some good end or purpose. These different beauties agree in one capital circumstance, that both are equally perceived as belonging to the object. This is evident with respect to intrinsic beauty ; but will not be so readily admitted with respect to the other : the utility of the plough for example, may make it an object of

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admiration or of desire: but why should utility make it appear beautiful? A natural propensity mentioned above* will explain that doubt: the beauty of the effect, by an easy transition of ideas, is transferred to the cause; and is perceived as one of the qualities of the cause. Thus a subject void of intrinsic beauty appears beautiful from its utility; an old Gothic tower, that has no beauty in itself, appears beautiful, considered as proper to defend against an enemy; a dwelling-house void of all regularity, is however beautiful in the view of convenience; and the want of form or symmetry in a tree, will not prevent its appearing beautiful, if it be known to produce good fruit.

When these two beauties coincide in any object, it appears delightful: every member of the human body possesses both in a high degree: the fine proportions and slender make of a horse destined for running, please every eye; partly from symmetry, and partly from utility.

The beauty of utility, being proportioned accurately to the degree of utility, requires no illustration; but intrinsic beauty, so complex as I have said, cannot be handled distinctly without being analysed into its constituent parts. If a tree be beautiful by means of its colour, its figure, its size, its motion, it is in reality possessed of so many different beauties, which ought to be examined separately, in order to have a clear notion of them when combined. The beauty of colour is too familiar to need explanation. Do not the bright and cheerful colours of gold and silver contribute to preserve these metals in high estimation? The beauty of figure, arising from various circumstances and different views, is more complex : for example,

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