be full as valuable. When we approach a man, who is, as we say, at his ease, we are presented with the pleasing ideas of plenty, satisfaction, cleanliness, warmth; a cheerful house, elegant furniture, ready service, and whatever is desirable in meat, drink, or apparel. On the contrary, when a poor man appears, the disagreeable images of want, penury, hard labour, dirty furniture, coarse or ragged clothes, nauseous meat or distasteful liquor, immediately strike our fancy. What else do we mean by saying that one is rich, the other poor? And as regard or contempt is the natural consequence of those different situations in life; it is easily seen what additional light and evidence this throws on our preceding theory, with regard to all moral distinctions *.

A man, who has cured himself of all ridiculous prepossessions, and is fully, sincerely, and steadily convinced, from experience as well as philosophy, that the difference of fortune makes less difference in happiness than is vulgarly imagined; such a one does not measure out degrees of esteem according to the rent-rolls of his acquaintance. He may, indeed, externally pay a superior deference to the great lord above the vassal; because riches are the most convenient, being the most fixed and determinate source of distinction: But his internal sentiments are more regulated by the personal 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 sovereign, is the chief source of distinction. In England, more regard is paid to present opulence and plenty. Each practice has its advantages and disadvantages. Where birth

See NOTE [II.]

is respected, unactive, spiritless minds remain in haughty indolence, and dream of nothing but pedigrees and genealogies: The generous and ambitious seek honour, and authority, and reputation, and favour. Where riches are the chief idol, corruption, venality, rapine prevail: Arts, manufactures, commerce, agriculture flourish. The former prejudice, being favourable to military virtue, is more suited to monarchies. The latter, being the chief spur to industry, agrees better with a republican government. And we accordingly find, that each of these forms of government, by varying the utility of those customs, has commonly a proportionable effect on the sentiments of mankind.

SECTION VII.

OF QUALITIES IMMEDIATELY AGREEABLE TO OURSELVES.

WHOEVER has passed an evening with serious melancholy people, and has observed how suddenly the conversation was animated, and what sprightliness diffused itself over the countenance, discourse, and behaviour of every one, on the accession of a good-humoured, lively companion; such a one will easily allow, that CHEERFULNESS carries great merit with it, and naturally conciliates the good-will of mankind. No quality, indeed, more readily communicates itself to all around; because no one has a greater propensity to display itself, in jovial talk and pleasant entertainment. The flame spreads through the whole circle; and the most sullen and morose are often caught by it. That the melancholy hate the merry, even though Horace says it, I have some difficulty to allow; because I have always observed, that, where the jollity is moderate and decent, serious people are so much the more delighted, as it dissipates the gloom with which they are commonly oppressed, and gives them an unusual enjoy

ment.

From this influence of cheerfulness, both to communicate itself, and to engage approbation, we may perceive, that there is another set of mental qualities, which, without any utility or any tendency to farther good, either of the community or of the possessor, diffuse a satisfaction on the

beholders, and procure friendship and regard. Their im mediate sensation to the person possessed of them is agreeable: Others enter into the same humour, and catch the sentiment, by a contagion or natural sympathy: And as we cannot forbear loving whatever pleases, a kindly emotion arises towards the person who communicates so much satisfaction. He is a more animating spectacle: His presence diffuses over us more serene complacency and enjoyment: Our imagination, entering into his feelings and disposition, is affected in a more agreeable manner, than if a melancholy, dejected, sullen, anxious temper were presented to us. Hence the affection and approbation which attend the former; the aversion and disgust with which we regard the latter 2.

Few men would envy the character which Cæsar gives of Cassius.

He loves no play,

As thou dost, Anthony: He hears no music :
Seldom he smiles; and smiles in such a sort,
As if he mocked himself, and scorned his spirit
That could be moved to smile at any thing.

Not only such men, as Cæsar adds, are commonly dangerous, but also, having little enjoyment within themselves, they can never become agreeable to others, or contribute to social entertainment. In all polite nations and ages, a relish for pleasure, if accompanied with temperance and decency, is esteemed a considerable merit, even in the greatest men; and becomes still more requisite in those of inferior rank and character. It is an agreeable representation, which a French writer gives of the situation of his own mind in this particular, Virtue I love, says he, with

See NOTE [KK.]

out austerity; pleasure without effeminacy; and life without fearing its end".

Who is not struck with any signal instance of GREATNESS of MIND or Dignity of Character; with elevation of sentiment, disdain of slavery, and with that noble pride and spirit which arises from conscious virtue? The sublime, says Longinus, is often nothing but the echo or image of magnanimity: and where this quality appears in any one, even though a syllable be not uttered, it excites our applause and admiration; as may be observed of the famous silence of AJAX in the ODYSSEY, which expresses more noble disdain and resolute indignation than any language can convey b.

Were I ALEXANDER, said PARMENIO, I would accept of these offers made by Darius.-So would I too, replied Alexander, were I PARMENIO. This saying is admirable, says Longinus, from a like principle .

Go! cries the same hero to his soldiers, when they refused to follow him to the INDIES, go, tell your countrymen, that you left ALEXANDER completing the conquest of the world." ALEXANDER," said the Prince of Condé, who always admired this passage, "abandoned by his soldiers "among Barbarians, not yet fully subdued, felt in him"self such dignity and right of empire, that he could not "believe it possible that any one would refuse to obey "him. Whether in EUROPE or in ASIA, among GREEKS "or PERSIANS, all was indifferent to him: Wherever he "found men, he fancied he should find subjects."

* "J'aime la vertu, sans rudesse ;

"J'aime le plaisir, sans molesse ;

“J'aime la vie, et n'en crains point la fin.”

Cap. 9.

ST EVREMOND.

* Idem.