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.]
A disposition or turn of mind, which qualifies a man to rise in the world and advance his fortune, is entitled to esteem and regard, as has already been explained. It may, therefore, naturally be supposed, that the actual possession of riches and authority will have a considerable influence over these sentiments.
Let us examine any hypothesis by which we can account for the regard paid to the rich and powerful; we shall find none satisfactory, but that which derives it from the enjoyment communicated to the spectator by the images of prosperity, happiness, ease, plenty, authority, and the gratification of every appetite. Self-love, for instance, which some affect so much to consider as the source of every sentiment, is plainly insufficient for this purpose. Where no good-will or friendship appears, it is difficult to conceive on what we can found our hope of advantage from the riches of others; though we naturally respect the rich, even before they discover any such favourable disposition towards us.
We are affected with the same sentiments, when we lie so much out of the sphere of their activity, that they cannot even be supposed to possess the power of serving us. A prisoner of war, in all civilized nations, is treated with a regard suited to his condition; and riches, it is evident, go far towards fixing the condition of any person. If birth and quality enter for a share, this still affords us an argument to our present purpose. For what is it we call a man of birth, but one who is descended from a long succession of rich and powerful ancestors, and who acquires our esteem by his connexion with persons whom we esteem? His ancestors, therefore, though dead, are respected, in some measure, on account of their riches; and consequently, without any kind of expectation.
But not to go so far as prisoners of war or the dead, to find instances of this disinterested regard for riches; we may only observe, with a little attention, those phenomena which occur in common life and conversation. A man, who is himself, we shall suppose, of a competent fortune, and of no profession, being introduced to a company of strangers, naturally treats them with different degrees of respect, as he is informed of their different fortunes and conditions; though it is impossible that he can so suddenly propose, and perhaps he would not accept of, any pecuniary advantage from them. A traveller is always admitted into company, and meets with civility, in proportion as his train and equipage speak him a man of great or moderate fortune. In short, the different ranks of men are, in a great measure, regulated by riches; and that with regard to superiors as well as inferiors, strangers as well as acquaintance.