THE

PLAN of the whole WORK.

THE General Defign of this Undertaking

is to explain the Nature, trace out the Standard, and recommend the Cultivation, of that Quality, which, in our Language, is marked out by the Denomination of DELICACY.

The Work is carried on by way of Dialogue, and opens with the Characters of two Gentlemen, who keep up the full Enjoyment of those Satisfactions, which arife from the Harmony of FriendJhip; though, in fome Refpects, the Turn of their Minds is extremely different.

The one is a warm Admirer of Elegance in Arts and Manners, and is perpetually contending for the Neceffity of cultivating a refined Tafte. The other thinks, that good Senfe and Virtue are fufficient Recommendations, and ftand in need of no adventitious Ornaments.

The Converfation begins with a Difpute concerning the Origin of Society, which, the Author apprehends,

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apprehends, will not be efteemed an improper Introduction to a Work of this kind; fince all the Embellishments of Life are undeniably derived from our Affociations.

In the Second Dialogue, the Meaning of the Word DELICACY is explained, agreeably to what feems the genuine Acceptation of it amongst our most approved Writers.---The Nature of the Quality, the Criterion by which it is afcertained, the Objections made to the Cultivation of refined Tafte and Paffion, and the Ufe and Pleafure artfing from it, are diftinctly examined.

The next treats of the Rife of elegant Arts and Manners, enquires from what Source, it is moft probable, they derived their Original; and though the former may have firft rifen in a Free State, whether the Monarchical Form be not a more proper Nursery for the latter. This Enquiry is followed by a Comparison between the Ancients and Moderns with respect to the Delicacy of Good-Breeding.

The Fourth examines what it is, which conftitutes Delicacy in Writing. And enquires into the Characters of several Greek and Roman Authors, jo far as relates to the Subject of this Effay ;

in which Refpect, Virgil is allowed to have greatly furpaffed Homer. This opens the Way to fome Obfervations upon the Court of Auguf tus, and the Advances, which were made in Elegance and Politeness under the Influence of that accomplished Prince.

The Fifth is a Differtation upon the Rife and Progrefs of Refinement in the Language, Compofitions, and Manners of the English Nation.

The Sixth confiders thofe Qualities, which conftitute Delicacy in a Public Speaker; and to 'what Degree it seems to have risen in this Country-whether the Flowers of ancient Rhetoric and Elocution, are preferable to plain good Senfe and Argument; beyond which Point, the English Eloquence is faid fcarce to afpire. This Converfation is clofed with fome Reflections upon the Power of fine Language; which is compared to that of Mufic, and fhewn to be, in fome Refpects, fimilar, in the Fffects it produces.

The Seventh treats of that Faculty in the Art of Painting, which is called Grace, and points out thofe Mafters, who have been moft diftinguished by this Quality.

The

The Four fucceeding Dialogues exhibit the Character of an accomplished Gentleman, and dif play his Conduct in the various Scenes of Life and Converfation, fhewing, at the fame Time, that the trueft and higheft Refinement confifts in the Purity of Morals; and that Virtue is the most illuftrious Ornament of Human Nature.

In Contraft to this Reprefentation of Elegante and Sanctity of Manners, is exhibited the View of an impure and uncultivated Demeanor; that the Beauty of the one, and the Deformity of the other, may appear in a stronger Point of Light, by the Neighbourhood of its contrary Character.

The Next Dialogue touches upon the peculiar Charms of Female Elegance, and fhews with what a fuperior Luftre DELICACY manifefts itself in the Sex, which is tempered with a purer Flame, and formed with a quicker Senfibility, and higher Relish of every Ornament and Grace.

The Laft Converfation recommends the farther Cultivation of this Accomplishment, and enquires whether the Advances, we have made in it, are equal to thofe of a Neighbouring Nation; and

if

if not, to what Caufe the Difference may be afcribed.

The Effay ends with a Differtation on those Deities, which were faid, by the Ancients, to be the Source of all that is amiable and pleafing, to difpenfe Fuftness of Tafte, Love of Beauty, and that Happiness of Manners, which adorns and enlivens Merit, and is a proper Attendant upon Senfe and Learning: For which Reafon they usually reprefent the Graces in the Train of the God of Wisdom.

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