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mirth. I do not here mean to confine music to any one/ species of notes, or tones, neither is it an art in which I can say I have any great skill. My sole design in this remark is, to settle a consistent idea of beauty. The infinite variety of the affections of the soul will suggest to a good head, and skilful ear, a variety of such sounds as are fitted to raise them. It can be no prejudice to this, to clear and distinguish some few particulars, that belong to the same class, and are consistent with each other, from the immense crowd of different, and sometimes contradictory, ideas, that rank vulgarly under the standard of beauty. And of these it is my intention to mark such only of the leading points as show the conformity of the sense of Hearing with all the other senses, in the article of their pleasures.
SECT. XXVI.-TASTE AND SMELL.
THIS general agreement of the senses is yet more evident on minutely considering those of taste and smell. We metaphorically apply the idea of sweetness to sights and sounds; but as the qualities of bodies, by which they are fitted to excite either pleasure or pain in these senses, are not so obvious as they are in the others, we shall refer an explanation of their analogy, which is a very close one, to that part, wherein we come to consider the common efficient cause of beauty, as it regards all the senses. I do not think anything better fitted to establish a clear and settled idea of visual beauty, than this way of examining the similar pleasures of other senses; for one part is sometimes clear in one of the senses, that is more obscure in another; and where there is a clear concurrence of all, we may with more certainty speak of any one of them. By this means, they bear witness to each other; nature is, as it were, scrutinized; and we report nothing of her but what we receive from her own information.
SECT. XXVII.-THE SUBLIME AND BEAUTIFUL COMPARED.
ON closing this general view of beauty, it naturally occurs, that we should compare it with the sublime; and in this comparison there appears a remarkable contrast. For sublime objects are vast in their dimensions, beautiful ones compara
tively small beauty should be smooth and polished, the great, rugged and negligent: beauty should shun the right line, yet deviate from it insensibly; the great in many cases loves the right line, and when it deviates it often makes a strong deviation: beauty should not be obscure; the great ought to be dark and gloomy: beauty should be light and delicate; the great ought to be solid, and even massive. They are indeed ideas of a very different nature, one being founded on pain, the other on pleasure; and however they may vary afterwards from the direct nature of their causes, yet these causes keep up an eternal distinction between them, a distinction never to be forgotten by any whose business it is to affect the passions. In the infinite variety of natural combinations, we must expect to find the qualities of things the most remote imaginable from each other united in the same object. We must expect also to find combinations of the same kind in the works of art. But when we consider the power of an object upon our passions, we must know that when anything is intended to affect the mind by the force of some predominant property, the affection produced is like to be the more uniform and perfect, if all the other properties or qualities of the object be of the same nature, and tending to the same design, as the principal.
If black and white blend, soften, and unite
A thousand ways, are there no black and white ?
If the qualities of the sublime and beautiful are sometimes found united, does this prove that they are the same; does it prove that they are any way allied; does it prove even that they are not opposite and contradictory? Black and white may soften, may blend; but they are not therefore the same Nor, when they are so softened and blended with each other, or with different colours, is the power of black as black, or of white as white, so strong as when each stands uniform and distinguished.
SECTION 1.-OF THE EFFICIENT CAUSE OF THE SUBLIME
WHEN I say I intend to inquire into the efficient cause of Sublimity and Beauty, I would not be understood to say, that I can come to the ultimate cause. I do not pretend that I shall ever be able to explain, why certain affections of the body produce such a distinct emotion of mind, and no other; or why the body is at all affected by the mind, or the mind by the body. A little thought will show this to be impossible. But I conceive, if we can discover what affections of the mind produce certain emotions of the body, and what distinct feelings and qualities of body shall produce certain determinate passions in the mind, and no others, I fancy a great deal will be done; something not unuseful towards a distinct knowledge of our passions, so far at least as we have them at present under our consideration. This. is all, I believe, we can do. If we could advance a step farther, difficulties would still remain, as we should be still equally distant from the first cause. When Newton first discovered the property of attraction, and settled its laws, he found it served very well to explain several of the most remarkable phænomena in nature; but yet, with reference to the general system of things, he could consider attractior but as an effect, whose cause at that time he did not attempt to trace. But when he afterwards began to account for it by a subtle elastic æther, this great man (if in so great a man it be not impious to discover anything like a blemish) seemed to have quitted his usual cautious manner of philosophizing; since, perhaps, allowing all that has been advanced on this subject to be sufficiently proved, I think it leaves us with as many difficulties as it found us. great chain of causes, which links one to another, even to the throne of God himself, can never be unravelled by any industry of ours. When we go but one step beyond the immediate sensible qualities of things, we go out of our depth. All we do after is but a faint struggle, that shows we are in an element which does not belong to us. So that
when I speak of cause, and efficient cause, I only mean certain affections of the mind, that cause certain changes in the body; or certain powers and properties in bodies, that work a change in the mind. As if I were to explain the motion of a body falling to the ground, I would say it was caused by gravity; and I would endeavour to show after what manner this power operated, without attempting to show why it operated in this manner: or if I were to explain the effects of bodies striking one another by the common laws of percussion, I should not endeavour to explain how motion itself is communicated.
Ir is no small bar in the way of our inquiry into the cause of our passions, that the occasions of many of them are given, and that their governing motions are communicated at a time when we have not capacity to reflect on them; at a time of which all sort of memory is worn out of our minds. For besides such things as affect us in various manners, according to their natural powers, there are associations made at that early season, which we find it very hard afterwards to distinguish from natural effects. Not to mention the unaccountable antipathies which we find in many persons, we all find it impossible to remember when a steep became more terrible than a plain; or fire or water more terrible than a clod of earth; though all these are very probably either conclusions from experience, or arising from the premonitions of others; and some of them impressed, in all likelihood, pretty late. But as it must be allowed that many things affect us after a certain manner, not by any natural powers they have for that purpose, but by associa tion; so it would be absurd, on the other hand, to say that all things affect us by association only; since some things must have been originally and naturally agreeable or disagreeable, from which the others derive their associated powers; and it would be, I fancy, to little purpose to look for the cause of our passions in association, until we fail of it in the natural properties of things.
SECT. III.-CAUSE OF PAIN AND FEAR.
I HAVE before observed,' that whatever is qualified to cause terror is a foundation capable of the sublime; to which I add, that not only these, but many things from which we cannot probably apprehend any danger, have a similar effect, because they operate in a similar manner. I observed too, that whatever produces pleasure, positive and original pleasure, is fit to have beauty ingrafted on it. Therefore, to clear up the nature of these qualities, it may be necessary to explain the nature of pain and pleasure on which they depend. A man who suffers under violent bodily pain, (I suppose the most violent, because the effect may be the more obvious,) I say a man in great pain has his teeth set, his eye-brows are violently contracted, his forehead is wrinkled, his eyes are dragged inwards, and rolled with great vehemence, his hair stands an end, the voice is forced out in short shrieks and groans, and the whole fabric totters. Fear, or terror, which is an apprehension of pain or death, exhibits exactly the same effects, approaching in violence to those just mentioned, in proportion to the nearness of the cause, and the weakness of the subject. This is not only so in the human species; but I have more than once observed in dogs, under an apprehension of punishment, that they have writhed their bodies, and yelped, and howled, as if they had actually felt the blows. From hence I conclude, that pain and fear act upon the same parts of the body, and in the same manner, though somewhat differing in degree; that pain and fear consist in an unnatural tension of the nerves; that this is sometimes accompanied with an unnatural strength, which sometimes suddenly changes into an extraordinary weakness; that these effects often come on alternately, and are sometimes mixed with each other. This is the nature of all convulsive agitations, especially in weaker subjects, which are the most liable to the severest impressions of pain and fear. The only difference betwen pain and terror is, that things which cause pain operate on the mind by the intervention of the body; whereas things that cause terror generally affect the bodily organs by the opera tion of the mind suggesting the danger; but both agreeing,