And can it possibly be doubted, that this talent itself of poets, to move the passions, this pathetic and sublime of sentiment, is a very considerable merit; and being enhanced by its extreme rarity, may exalt the person possessed of it, above every character of the age in which he lives? The prudence, address, steadiness, and benign government of Augustus, adorned with all the splendour of his noble birth and imperial crown, render him but an unequal competitor for fame with Virgil, who lays nothing into the opposite scale but the divine beauties of his poetical genius.
The very sensibility to these beauties, or a delicacy of taste, is itself a beauty in any character; as conveying the purest, the most durable, and most innocent of all enjoyments.
These are some instances of the several species of merit, that are valued for the immediate pleasure which they communicate to the person possessed of them. No views of utility or of future beneficial consequences enter into this sentiment of approbation; yet is it of a kind similar to that other sentiment, which arises from views of a public or private utility. The same social sympathy, we may observe, or fellow-feeling with human happiness or misery, gives rise to both; and this analogy, in all the parts of the present theory, may justly be regarded as a confirmation of it.
SECTION VIII.
OF QUALITIES IMMEDIATELY AGREEABLE TO OTHERS.
[Footnote: It is the nature and, indeed, the definition of
virtue, that it is A QUALITY OF THE MIND AGREEABLE TO OR APPROVED OF BY
EVERY ONE WHO CONSIDERS OR CONTEMPLATES IT. But some qualities produce
pleasure, because they are useful to society, or useful or agreeable
to the person himself; others produce it more immediately, which is the
case with the class of virtues here considered.]
AS the mutual shocks, in SOCIETY, and the oppositions of interest and self-love have constrained mankind to establish the laws of JUSTICE, in order to preserve the advantages of mutual assistance and protection: in like manner, the eternal contrarieties, in COMPANY, of men's pride and self-conceit, have introduced the rules of Good Manners or Politeness, in order to facilitate the intercourse of minds, and an undisturbed commerce and conversation. Among well-bred people, a mutual deference is affected; contempt of others disguised; authority concealed; attention given to each in his turn; and an easy stream of conversation maintained, without vehemence, without interruption, without eagerness for victory, and without any airs of superiority. These attentions and regards are immediately AGREEABLE to others, abstracted from any consideration of utility or beneficial tendencies: they conciliate affection, promote esteem, and extremely enhance the merit of the person who regulates his behaviour by them.
Many of the forms of breeding are arbitrary and casual; but the thing expressed by them is still the same. A Spaniard goes out of his own house before his guest, to signify that he leaves him master of all. In other countries, the landlord walks out last, as a common mark of deference and regard.
But, in order to render a man perfect GOOD COMPANY, he must have Wit and Ingenuity as well as good manners. What wit is, it may not be easy to define; but it is easy surely to determine that it is a quality immediately AGREEABLE to others, and communicating, on its first appearance, a lively joy and satisfaction to every one who has any comprehension of it. The most profound metaphysics, indeed, might be employed in explaining the various kinds and species of wit; and many classes of it, which are now received on the sole testimony of taste and sentiment, might, perhaps, be resolved into more general principles. But this is sufficient for our present purpose, that it does affect taste and sentiment, and bestowing an immediate enjoyment, is a sure source of approbation and affection.