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In this kingdom, such continued ostentation, of late years, has prevailed among men in ACTIVE life with regard to PUBLIC SPIRIT, and among those in SPECULATIVE with regard to BENEVOLENCE; and so many false pretensions to each have been, no doubt, detected, that men of the world are apt, without any bad intention, to discover a sullen incredulity on the head of those moral endowments, and even sometimes absolutely to deny their existence and reality. In like manner I find, that, of old, the perpetual cant of the STOICS and CYNICS concerning VIRTUE, their magnificent professions and slender performances, bred a disgust in mankind; and Lucian, who, though licentious with regard to pleasure, is yet in other respects a very moral writer, cannot sometimes talk of virtue, so much boasted without betraying symptoms of spleen and irony. But surely this peevish delicacy, whence-ever it arises can never be carried so far as to make us deny the existence of every species of merit, and all distinction of manners and behaviour. Besides DISCRETION, CAUTION, ENTERPRISE, INDUSTRY, ASSIDUITY, FRUGALITY, ECONOMY, GOOD-SENSE, PRUDENCE, DISCERNMENT; besides these endowments, I say, whose very names force an avowal of their merit, there are many others, to which the most determined scepticism cannot for a moment refuse the tribute of praise and approbation. TEMPERANCE, SOBRIETY, PATIENCE, CONSTANCY, PERSEVERANCE, FORETHOUGHT, CONSIDERATENESS, SECRECY, ORDER, INSINUATION, ADDRESS, PRESENCE OF MIND, QUICKNESS OF CONCEPTION, FACILITY OF EXPRESSION, these, and a thousand more of the same kind, no man will ever deny to be excellencies and perfections. As their merit consists in their tendency to serve the person, possessed of them, without any magnificent claim to public and social desert, we are the less jealous of their pretensions, and readily admit them into the catalogue of laudable qualities. We are not sensible that, by this concession, we have paved the way for all the other moral excellencies, and cannot consistently hesitate any longer, with regard to disinterested benevolence, patriotism, and humanity.
It seems, indeed, certain, that first appearances are here, as usual, extremely deceitful, and that it is more difficult, in a speculative way, to resolve into self-love the merit which we ascribe to the selfish virtues above mentioned, than that even of the social virtues, justice and beneficence. For this latter purpose, we need but say, that whatever conduct promotes the good of the community is loved, praised, and esteemed by the community, on account of that utility and interest, of which every one partakes; and though this affection and regard be, in reality, gratitude, not self-love, yet a distinction, even of this obvious nature, may not readily be made by superficial reasoners; and there is room, at least, to support the cavil and dispute for a moment. But as qualities, which tend only to the utility of their possessor, without any reference to us, or to the community, are yet esteemed and valued; by what theory or system can we account for this sentiment from self-love, or deduce it from that favourite origin? There seems here a necessity for confessing that the happiness and misery of others are not spectacles entirely indifferent to us; but that the view of the former, whether in its causes or effects, like sunshine or the prospect of well-cultivated plains (to carry our pretensions no higher), communicates a secret joy and satisfaction; the appearance of the latter, like a lowering cloud or barren landscape, throws a melancholy damp over the imagination. And this concession being once made, the difficulty is over; and a natural unforced interpretation of the phenomena of human life will afterwards, we may hope, prevail among all speculative enquirers.
It may not be improper, in this place, to examine the influence of bodily endowments, and of the goods of fortune, over our sentiments of regard and esteem, and to consider whether these phenomena fortify or weaken the present theory. It will naturally be expected, that the beauty of the body, as is supposed by all ancient moralists, will be similar, in some respects, to that of the mind; and that every kind of esteem, which is paid to a man, will have something similar in its origin, whether it arise from his mental endowments, or from the situation of his exterior circumstances.
It is evident, that one considerable source of BEAUTY in all animals is the advantage which they reap from the particular structure of their limbs and members, suitably to the particular manner of life, to which they are by nature destined. The just proportions of a horse, described by Xenophon and Virgil, are the same that are received at this day by our modern jockeys; because the foundation of them is the same, namely, experience of what is detrimental or useful in the animal.
Broad shoulders, a lank belly, firm joints, taper legs; all these are beautiful in our species, because signs of force and vigour. Ideas of utility and its contrary, though they do not entirely determine what is handsome or deformed, are evidently the source of a considerable part of approbation or dislike.
In ancient times, bodily strength and dexterity, being of greater USE and importance in war, was also much more esteemed and valued, than at present. Not to insist on Homer and the poets, we may observe, that historians scruple not to mention FORCE OF BODY among the other accomplishments even of Epaminondas, whom they acknowledge to be the greatest hero, statesman, and general of all the Greeks. [Footnote: CUM ALACRIBUS, SALTU; CUMM VELOCIBUS, CURSU; CUM VALIDIS RECTE CERTABATA. Sallust apud Veget.] A like praise is given to Pompey, one of the greatest of the Romans. [Footnote: Diodorus Siculus, lib. xv. It may be improper to give the character of Epaminondas, as drawn by the historian, in order to show the idea of perfect merit, which prevailed in those ages. In other illustrious men, say he, you will observe, that each possessed some one shining quality, which was the foundation of his fame: In Epaminondas all the VIRTUES are found united; force of body. eloquence of expression, vigour of mind, contempt of riches, gentleness of disposition, and what is chiefly to be regarded, courage and conduct of war.] This instance is similar to what we observed above with regard to memory.
What derision and contempt, with both sexes, attend IMPOTENCE; while the unhappy object is regarded as one deprived of so capital a pleasure in life, and at the same time, as disabled from communicating it to others. BARRENNESS in women, being also a species of INUTILITY, is a reproach, but not in the same degree: of which the reason is very obvious, according to the present theory.
There is no rule in painting or statuary more indispensible than that of balancing the figures, and placing them with the greatest exactness on their proper centre of gravity. A figure, which is not justly balanced, is ugly; because it conveys the disagreeable ideas of fall, harm, and pain.
[Footenote: All men are equally liable to pain and disease and sickness; and may again recover health and ease. These circumstances, as they make no distinction between one man and another, are no source of pride or humility, regard or contempt. But comparing our own species to superior ones, it is a very mortifying consideration, that we should all be so liable to diseases and infirmities; and divines accordingly employ this topic, in order to depress self-conceit and vanity. They would have more success, if the common bent of our thoughts were not perpetually turned to compare ourselves with others. The infirmities of old age are mortifying; because a comparison with the young may take place. The king's evil is industriously concealed, because it affects others, and is often transmitted to posterity. The case is nearly the same with such diseases as convey any nauseous or frightful images; the epilepsy, for instance, ulcers, sores, scabs, &c.]
