apparatus so complicated, and so singular, ought to rouse our attention for nature doth nothing in vain; and we may conclude with certainty, that this curious branch of the human constitution is intended for some valuable purpose.

291. A gross impropriety is punished with contempt and indig nation, which are vented against the offender by external expressions; nor is even the slightest impropriety suffered to pass without some degree of contempt. But there are improprieties of the slighter kind, that provoke laughter; of which we have examples without end in the blunders and absurdities of our own species: such improprieties receive a different punishment, as will appear by what follows. The emotions of contempt and of laughter occasioned by an impropriety of that kind, uniting intimately in the mind of the spectator, are expressed externally by a peculiar sort of laugh, termed a laugh of derision or scorn. (See chapter vii.) propriety that thus moves not only contempt but laughter, is distin guished by the epithet of ridiculous; and a laugh of derision or scorn is the punishment provided for it by nature. Nor ought it to escape observation, that we are so fond of inflicting that punishment, as sometimes to exert it even against creatures of an inferior species; witness a turkey-cock swelling with pride, and strutting with displayed feathers, which in a gay mood is apt to provoke a laugh of derision.

An im

We must not expect that these different improprieties are sepa rated by distinct boundaries; for of improprieties, from the slightest to the most gross, from the most risible to the most serious, there are degrees without end. Hence it is, that in viewing some unbecoming actions, too risible for anger, and too serious for derision, the spectator feels a sort of mixed emotion, partaking both of derision and of anger; which accounts for an expression, common with respect to the impropriety of some actions. Thus we know not whether to laugh or be angry.

292. It cannot fail to be observed, that in the case of a risible impropriety, which is always slight, the contempt we have for the offender is extremely faint, though derision, its gratification, is extremely pleasant. This disproportion between a passion and its gratification, may seem not conformable to the analogy of nature. In looking about for a solution, I reflect upon what is laid down above, that an improper action not only moves our contempt for the author, but also, by means of contrast, swells the good opinion we have of ourselves. This contributes, more than any other particular, to the pleasure we have in ridiculing follies and absurdities; and accordingly, it is well known that those who have the greatest share of vanity are the most prone to laugh at others. Vanity, which is a vivid passion, pleasant in itself, and not less so in its gratification,

291. How a gross impropriety is punished; how that of a slighter kind. Degrees of unproprieties.

would singly be sufficient to account for the pleasure of ridicule, without borrowing any aid from contempt. Hence appears the

reason of a noted observation, That we are the most disposed to ridicule the blunders and absurdities of others, when we are in high spirits; for in high spirits, self-conceit displays itself with more than ordinary vigor.

293. Having with wary steps traced an intricate road, not without danger of wandering, what remains to complete our journey, is to account for the final cause of congruity and propriety, which makes so great a figure in the human constitution. One final cause, regarding congruity, is pretty obvious, that the sense of congruity, as one principle of the fine arts, contributes in a remarkable degree to our entertainment, which is the final cause assigned above for our sense of proportion (see chapter iii.), and need not be enlarged upon here. Congruity, indeed, with respect to quantity, coincides with proportion; when the parts of a building are nicely adjusted to each other, it may be said indifferently, that it is agreeable by the congruity of its parts, or by the proportion of its parts. But propriety, which regards voluntary agents only, can never be the same with proportion: a very long nose is disproportioned, but cannot be termed improper. In some instances, it is true, impropriety coincides with disproportion in the same subject, but never in the same respect. I give for an example a very little man buckled to a long toledo considering the man and the sword with respect to size, we perceive a disproportion: considering the sword as the choice of the man, we perceive an impropriety.

294. The sense of impropriety with respect to mistakes, blunders, and absurdities, is evidently calculated for the good of mankind. In the spectators it is productive of mirth and laughter, excellent recreation in an interval from business. But this is a trifle compared to what follows. It is painful to be the subject of ridicule; and to punish with ridicule the man who is guilty of an absurdity, tends to put him more on his guard in time coming. It is well ordered, that even the most innocent blunder is not committed with impunity; because, were errors licensed where they do no hurt, inattention would grow into habit, and be the occasion of much hurt.

The final cause of propriety as to moral duties, is of all the most illustrious. To have a just notion of it, the moral duties that respect others must be distinguished from those that respect ourselves. Fidelity, gratitude, and abstinence from injury, are examples of the first sort; temperance, modesty, firmness of mind, are examples of the other: the former are made duties by the sense of justice; the latter by the sense of propriety. Here is a final cause of the sense of propriety that will rouse our attention. It is undoubtedly the

292. Case of a risible impropriety.-Why derision is pleasant.

293. Final cause of congruity and propriety. Congruity often coincides with propor tion; propriety never. Instance.-Instance of impropriety coinciding with disproportion.

interest of every man to suit his behavior to the dignity of his nature, and to the station allotted him by Providence: for such ra tional conduct contributes in every respect to happiness, by preserving health, bv procuring plenty, by gaining the esteem of others, and, which of all is the greatest blessing, by gaining a justly founded self-esteem. But in a matter so essential to our well-being, even self-interest is not relied on: the powerful authority of duty is superadded to the motive of interest. The God of Nature, in all things essential to our happiness, hath observed one uniform method: to keep us steady in our conduct, he hath fortified us with natural laws and principles, preventive of many aberrations, which would daily happen were we totally surrendered to so fallible a guide as is human reason. Propriety cannot rightly be considered in another light than as the natural law that regulates our conduct with respect to ourselves; as justice is the natural law that regulates our conduct with respect to others. I call propriety a law, no less than justice; because both are equally rules of conduct that ought to be obeyed: propriety includes that obligation; for to say an action is proper, is in other words to say, that it ought to be performed; and to say it is improper, is in other words to say, that it ought to be forborne. It is that very character of ought and should which makes justice a law to us; and the same character is applicable to propriety, though perhaps more faintly than to justice; but the difference is in degree only, not in kind; and we ought, without hesitation and reluctance, to submit equally to the government of both.

295. But I have more to urge upon that head. To the sense of propriety as well as of justice, are annexed the sanctions of rewards and punishments; which evidently prove the one to be a law as well as the other. The satisfaction a man hath in doing his duty, joined to the esteem and good-will of others, is the reward that belongs to both equally. The punishments also, though not the same, are nearly allied; and differ in degree more than in quality. Disobedience to the law of justice is punished with remorse; disobedience to the law of propriety, with shame, which is remorse in a lower degree. Every transgression of the law of justice raises indignation in the beholder; and so doth every flagrant transgression of the law of propriety. Slighter improprieties receive a milder punishment: they are always rebuked with some degree of contempt, and frequently with derision. In general, it is true, that the rewards and punishments annexed to the sense of propriety are slighter in degree than those annexed to the sense of justice; which is wisely ordered, because duty to others is still more essential to society than duty to ourselves: society, in

294. Sense of impropriety with respect to blunders, &c., beneficial.--Final cause of propriety as to moral duties; those that respect others and ourselves distinguished.--The conduct which self-interest prompts.--What motive is added to self-interest. --- Propriety and justice, naturaì laws of conduct.

295. Sanctions of rewards and punishments, appended to propriety and justice. Their kinds and degrees.

deed, could not subsist a moment, were individuals not protected from the headstrong and turbulent passions of their neighbors.

296. The final cause now unfolded of the sense of propriety, must, to every discerning eye, appear delightful; and yet this is but a partial view; for that sense reaches another illustrious end, which is, in conjunction with the sense of justice, to enforce the performance of social duties. In fact, the sanctions visibly contrived to compel a man to be just to himself, are equally serviceable to compel him to be just to others; which will be evident from a single reflection, that an action, by being unjust, ceases not to be improper: an action never appears more eminently improper, than when it is unjust: it is obviously becoming and suitable to human nature, that each man do his duty to others; and, accordingly, every transgression of duty to others, is at the same time a transgression of duty to one's self. This is a plain truth without exaggeration; and it opens a new and enchanting view in the moral landscape, the prospect being greatly enriched by the multiplication of agreeable objects. It appears now, that nothing is overlooked, nothing left undone, that can possibly contribute to the enforcing social duty; for to all the sanctions that belong to it singly, are superadded the sanctions of self-duty. familiar example shall suffice for illustration. An act of ingratitude, considered in itself, is to the author disagreeable, as well as to every spectator: considered by the author with relation to himself, it raises self-contempt: considered by him with relation to the world, it makes him ashamed: considered by others, it raises their contempt and indignation against the author. These feelings are all of them occasioned by the impropriety of the action. When the action is considered as unjust, it occasions another set of feelings in the author it produces remorse, and a dread of merited punishment; and in others, the benefactor chiefly, indignation and hatred directed to the ungrateful person. Thus shame and remorse united in the ungrateful person, and indignation united with hatred in the hearts of others, are the punishments provided by nature for injustice. Stupid and insensible must he be, who, in a contrivance so exquisite, perceives not the benevolent hand of our Creator.

A

CHAPTER XI.

DIGNITY AND GRACE.

297. THE terms dignity and meanness are applied to man in point of character, sentiment, and behavior: we say, for example, of one

296. Sense of propriety and of justice enforces social duties.--Duty to others is also selfduty. Example; an act of ingratitude.

man, that he hath natural dignity in his air and manner; of another, that he makes a mean figure: we perceive dignity in every action and sentiment of some persons; meanness and vulgarity in the actions and sentiments of others. With respect to the fine arts, some performances are said to be manly, and suitable to the dignity of human nature; others are termed low, mean, trivial. Such expressions are common, though they have not always a precise meaning. With respect to the art of criticism, it must be a real acquisition to ascertain what these terms truly import; which possibly may enable us to rank every performance in the fine arts according to its dignity. Inquiring first to what subjects the terms dignity and meanness are appropriated, we soon discover, that they are not applicable to any thing inanimate: the most magnificent palace that ever was built may be lofty, may be grand, but it has no relation to dignity: the most diminutive shrub may be little, but it is not mean. terms must belong to sensitive beings, probably to man only; which will be evident when we advance in the inquiry.

These

298. Human actions appear in many different lights: in themselves they appear grand or little; with respect to the author, they appear proper or improper; with respect to those affected by them, just or unjust; and I now add, that they are also distinguished by dignity and meanness. If any one incline to think, that, with respect to human actions, dignity coincides with grandeur, and meanness with littleness, the difference will be evident upon reflecting, that an action may be grand without being virtuous, and little without being faulty; but that we never attribute dignity to any action but what is virtuous, nor meanness to any but what is faulty. Every action of dignity creates respect and esteem for the author; and a mean action draws upon him contempt. A man is admired for a grand action, but frequently is neither loved nor esteemed for it: aeither is a man always contemned for a low or little action. The action of Cæsar passing the Rubicon was grand; but there was no dignity in it, considering that his purpose was to enslave his country: Cæsar, in a march, taking opportunity of a rivulet to quench his thirst, did a low action, but the action was not mcan.

299. As it appears to me, dignity and meanness are founded on a natural principle not hitherto mentioned. Man is endowed with a SENSE of the worth and excellence of his nature: he deems it more perfect than that of the other beings around him; and he perceives that the perfection of his nature consists in virtue, particularly in virtues of the highest rank. To express that sense, the term dignity is appropriated. Further, to behave with dignity and to refrain from all mean actions, is felt to be not a virtue only, but a duty: it is a

297. In what respects the terms dignity and meanness are applied to man; and to the fine arts. Not applicable to inanimate things.

298. Different lights in which human actions may be viewed.-The dignity of an action uot coincident with grandeur.-Cæsar.