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be mentioned in their proper places. One specimen shall be our present entertainment. Events that surprise by being unexpected, and yet are natural, enliven greatly an epic poem; but in such a poem, if it pretend to copy human manners and actions, no improbable incident ought to be admitted; that is, no incident contrary to the order and course of nature. A chain of imagined incidents linked together according to the order of nature, finds easy admittance into the mind; and a lively narrative of such incidents occasions complete images, or in other words, ideal presence: but our judgment revolts against an improbable incident; and if we once begin to doubt of its reality, farewell relish and concern-an unhappy effect; for it will require more than ordinary effort to restore the waking dream, to make the reader conceive even the more probable incidents as passing in his presence.

I never was an admirer of machinery in an epic poem, and I now find my taste justified by reason; the foregoing argument concluding still more strongly against imaginary beings, than against improbable facts: fictions of that nature may amuse by their novelty and singularity, but they never move the sympathetic passions, because they cannot impose on the mind any perception of reality, I appeal to the discerning reader, whether that observation be not applicable to the machinery of Tasso and of Voltaire ; such machinery is not only in itself cold and uninteresting, but gives an air of fiction to the whole composition. A burlesque poem, such as the Lutrin or the Dispensary, may employ machinery with success; for these poems, though they assume the air of history, give entertainment chiefly by their pleasant and ludicrous pictures, to which machinery contributes it is not the aim of such a poem to raise our sympathy; and for that reason a strict imitation of nature is not required. A poem professedly ludicrous, may employ machinery to great advantage; and the more extravagant the better.


Having assigned the means by which fiction commands our passions, what only remains for accomplishing our present task, is to assign the final cause. I have already mentioned that fiction, by means of language, has the command of our sympathy for the good of others. By the same means, our sympathy may also be raised for our own good. In the fourth section of the present chapter it is observed, that examples both of virtue and of vice raise virtuous emotions; which becoming stronger by exercise, tend to make us virtuous by habit, as well as by principle. I now farther observe, that examples confined to real events are not so frequent as without other means to produce a habit of virtue; if they be, they are not recorded by historians. It therefore shows great wisdom to form us in such a maner as to be susceptible of the same improvement from fable that we receive from genuine history. By that contrivance, examples to improve us in virtue may be multiplied without end; no other sort of discipline contributes more to make virtue habitual, and no other sort is so agreeable in the application. I add another final cause with thorough satisfaction, because it shows that the author of our nature is not less kindly provident for the happiness of his creatures, than for the regularity of their conduct; the power that

fiction hath over the mind affords an endless variety of refined amusements, always at hand to employ a vacant hour: such amusements are a fine resource in solitude; and by cheering and sweetening the mind, contribute mightily to social happiness.




Ir will naturally occur at first that a discourse upon the passions ought to commence with explaining the qualities now mentioned; but upon trial, I found that this explanation could not be made distinctly, till the difference should first be ascertained between an emotion and a passion, and their causes unfolded.

Great obscurity may be observed among writers with regard to the present point: particularly no care is taken to distinguish agree. able from pleasant; disagreeable from painful; or rather these terms are deemed synonymous. This is an error not at all venial in the science of ethics; as instances can and shall be given of painful pas. sions that are agreeable, and of pleasant passions that are disagree. able. These terms, it is true, are used indifferently in familiar conversation, and in compositions for amusement; but more accuracy is required from those who profess to explain the passions. In writing upon the critical art, I would avoid every refinement that may seem more curious than useful: but the proper meaning of the terms under consideration must be ascertained, in order to understand the passions, and some of their effects that are intimately connected with criticism.

I shall endeavour to explain these terms by familiar examples, Viewing a fine garden, I perceive it to be beautiful or agreeable; and I consider the beauty or agreeableness as belonging to the object, or as one of its qualities. When I turn my attention from the gar. den to what passes in my mind, I am conscious of a pleasant emotion, of which the garden is the cause: the pleasure here is felt, as a quality, not of the garden, but of the emotion produced by it. I give an opposite example. A rotten carcase is disagreeable, and raises in the spectator a painful emotion: the disagreeableness is a quality of the object; the pain is a quality of the emotion produced by it. In a word, agreeable and disagreeable are qualities of the objects we perceive; pleasant and painful are qualities of the emotions we feel: the former qualities are perceived as adhering to objects; the latter are felt as existing within us.

But a passion or emotion, beside being felt, is frequently made an object of thought or reflection: we examine it; we enquire into its nature, its cause, and its effects. In that view, like other objects, it is either agreeable or disagreeable. Hence clearly appear the different significations of the terms under consideration, as applied to passion: when a passion is termed pleasant or painful, we refer to the actual feeling; when termed agreeable or disagreeable, we

refer to it as an object of thought or reflection; a passion is pleasant or painful to the person in whom it exists; it is agreeable or disagreeable to the person who makes it a subject of contemplation.

In the description of emotions and passions, these terms do not always coincide; to make which evident, we must endeavour to ascertain first, what passions and emotions are pleasant, what painful; and next, what are agreeable, what disagreeable. With respect to both there are general rules, which if I can trust to induc. tion, admit not a single exception. The nature of an emotion or passion as pleasant or painful, depends entirely on its cause: the emotion produced by an agreeable object is invariably pleasant; and the emotion produced by a disagreeable object is invariably painful.* Thus a lofty oak, a generous action, a valuable discovery in art or science, are agreeable objects that invariably produce pleasant emotions. A stinking puddle, a treacherous action, an irregular, ill-contrived edifice, being disagreeable objects, produce painful emotions. Selfish passions are pleasant; for they arise from self, an agreeable object or cause. A social passion directed upon an agreeable object is always pleasant; directed upon an object in distress, is painful. Lastly, all social passions, such as envy, resentment, malice, being caused by disagreeable objects, cannot fail to be painful.

A general rule for the agreeableness or disagreeableness of emotions and passions is a more difficult enterprise; it must be attempted however. We have a sense of a common nature in every species of animals, particularly in our own; and we have a conviction that this common nature is right, or perfect, and that individuals ought to be made conformable to it. To every faculty, to every passion, and to every bodily member, is assigned a proper office and a due proportion: if one limb be longer than the other, or be disproportioned to the whole, it is wrong and disagreeable: if a pas sion deviate from the common nature, by being too strong or too weak, it is also wrong and disagreeable: but as far as conformable to common nature, every emotion and every passion is perceived by us to be right, and as it ought to be; and upon that account it must appear agreeable. That this holds true in pleasant emotions and passions, will readily be admitted: but the painful are no less natural than the other; and therefore ought not to be an exception. Thus the painful emotion raised by a monstrous birth or brutal action, is no less agreeable upon reflection, than the pleasant emotion raised by a flowing river or a lofty dome; and the painful passions of grief and pity are agreeable, and applauded by all the world.

Another rule more simple and direct for ascertaining the agree. ableness or disagreeableness of a passion as opposed to an emotion, is derived from the desire that accompanies it. If the desire be to perform a right action in order to produce a good effect, the passion is agreeable if the desire be, to do a wrong action in order to produce an ill effect, the passion is disagreeable. Thus passions as well as actions are governed by the moral sense. These rules by

+ Ibid.

*See part 7. of this chapter.
See this doctrine fully explained, chap. 25. Standard of Taste.

the wisdom of Providence coincide: a passion that is conformable to our common nature must tend to good; and a passion that deviates from our common nature must tend to ill.

This deduction may be carried a great way farther; but to avoid intricacy and obscurity, I make but one other step. A passion which, as aforesaid, becomes an object of thought to a spectator, may have the effect to produce a passion or emotion in him; for it is natural that a social being should be affected with the passions of others. Passions or emotions thus generated, submit, in common with others, to the general law above mentioned, namely, that an agreeable object produces a pleasant emotion, and a disagreeable object a painful emotion. Thus the passion of gratitude, being to a spectator an agreeable object, produceth in him the pleasant passion of love to the grateful person; and malice, being to a spectator a dis. agreeable object, produceth in him the painful passion of hatred to the malicious person.

We are now prepared for examples of pleasant passions that are disagreeable, and of painful passions that are agreeable. Self-love, as long as confined within just bounds, is a passion both pleasant and agreeable in excess it is disagreeable, though it continues to be still pleasant. Our appetites are precisely in the same condition. Resentment, on the other hand, is in every stage of the passion, painful; but it is not disagreeable unless in excess. Pity is always painful, yet always agreeable. Vanity, on the contrary, is always pleasant, yet always disagreeable. But however distinct these qualities are, they coincide, I acknowledge, in one class of passions: all vicious passions tending to the hurt of others, are equally painful and disagreeable.

The foregoing qualities of pleasant and painful, may be sufficient for ordinary subjects: but, with respect to the science of criticism, it is necessary that we also be made acquainted with the several modifications of these qualities, with the modifications at least that make the greatest figure. Even at first view one is sensible, that the pleasure or pain of one passion differs from that of another: how distant the pleasure of revenge gratified from that of love? so distant, as that we cannot without reluctance admit them to be any way related. That the same quality of pleasure should be so differently modified in different passions, will not be surprising, when we reflect on the boundless variety of agreeable sounds, tastes, and smells, daily perceived. Our discernment reaches differences still more minute, in objects even of the same sense: we have no difficulty to distinguish different sweets, different sours, and different bitters; honey is sweet, so is sugar, and yet the one never is mistaken for the other: our sense of smelling is sufficiently acute, to distinguish varieties in sweet-smelling flowers without end. With respect to passions and emotions, their differences as to pleasant and painful have no limits; though we want acuteness of feeling for the more delicate modifications.. There is here an analogy between our internal and external senses; the latter are sufficiently acute for all the useful purposes of life, and so are the former. Some persons indeed, Nature's favourites, have a wonderful acuteness of sense, which to them unfolds many a delightful scene totally hid from vulgar eyes.

But if such refined pleasure be confined to a small number, it is however wisely ordered that others are not sensible of the defect; nor detracts it from their happiness that others secretly are more happy. With relation to the fine arts only, that qualification seems essential; and there it is termed delicacy of taste.

Should an author of such a taste attempt to describe all those varieties in pleasant and painful emotions which he himself feels, he would soon meet an invincible obstacle in the poverty of language; a people must be thoroughly refined before they invent words for expressing the more delicate feelings; and for that reason, no known tongue hitherto has reached that perfection. We must therefore rest satisfied with an explanation of the more obvious modifica. tions.

In forming a comparison between pleasant passions of different kinds, we conceive some of them to be gross, some refined. Those pleasures of external sense that are felt as at the organ of sense, are conceived to be corporeal or gross:* the pleasure of the eye and the ear are felt to be internal; and for that reason are conceived to be more pure and refined.

The social affections are conceived by all to be more refined than the selfish. Sympathy and humanity are universally esteemed the finest temper of mind; and for that reason, the prevalence of the social affections in the progress of society, is held to be a refinement in our nature. A savage knows little of social affection, and therefore is not qualified to compare selfish and social pleasure; but a man, after acquiring a high relish for the latter, loses not thereby a taste for the former: he is qualified to judge, and he will give preference to social pleasures as more sweet and refined. In fact they maintain that character, not only in the direct feeling, but also when we make them the subject of reflection: the social passions are far more agreeable than the selfish, and rise much higher in our esteem.

There are differences not less remarkable among the painful passions. Some are voluntary: some involuntary: the pain of the gout is an example of the latter, grief of the former, which in some cases is so voluntary as to reject all consolation. One pain softens the temper, pity is an instance: one tends to render us savage and cruel, which is the case of revenge. I value myself upon sympathy: I hate and despise myself for envy.

Social affections have an advantage over the selfish, not only with respect to pleasure, as above explained, but also with respect to pain. The pain of an affront, the pain of want, the pain of disappointment, and a thousand other selfish pains, are cruciating and tormenting, and tend to a habit of peevishness and discontent. Social pains have a very different tendency; the pain of sympathy, for example, is not only voluntary, but softens my temper, and raises the in my own esteem.

Refined manners, and polite behaviour, must not be deemed altogether artificial: men who, inured to the sweets of society, culti

* See the Introduction.

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