tence. The animal Functions might, indeed, be carried on; but fcarce with any Joy beyond what the Brutes themselves experience. The elegant Pleasures of Imagination, the enlivening Satisfactions of liberal Knowledge, and all the fweet Effects of the amiable Paffions would be entirely fet afide, and the rational Part of the Creation abandoned to the low Employment of gratifying the coarseft Appetites in the coarfeft Manner. Slender and fordid would be the Intercourfes of the Friend and Companion; if Friend and Companion could then be found: Social Pleafure would degenerate into Savage Merriment; and decent Familiarity into deteftable Freedoms; were they not under the Controul and Guidance of this reftraining Quality.

But the Pleasure arifing from the Cultivation of this Accomplishment, is not the only Circumfance, which recommends it to our Regard For while it improves our Joys, it refines our Moralt, by cherishing thofe fine Emotions in the Soul, which create an Abhorrence of every thing that is. bafe and irregular, and prepare the Way for the eafier Impreffions of Virtue and Honour, The Taste of Beauty in the lower kind; leads na turally to the highen: And the Love of Harme-. my in exterior Things, is a good Step towards the Relish of what is graceful and am able in the inward Principles of the Heart

Whoever, therefore, undertakes the Caufe of DELICACY, is engaged, at the fame Time, in the Support of Virtue, and confults the Happiness of every

every individual Member of Society. For the Manners of the Great are fo conftantly copied by their Inferiors, that when a right Senfe of Order and Decency prevails among the former, it will not be altogether wanting in the latter. The Spirit of Refinement ftops not where it was first raifed, but is caught. from. Breaft to Breaft: And though it operate with the greatest Efficacy where it finds the beft Materials; yet, in fome Degree, it is communicated to the whole Body of the People..

It is the Design of the Author to fet thefe Points in a clear Light; and to demonstrate, that Elegance of Tafte, and Refinement of Manners, are the proper Objects of a rational Purfuit, illuftrious Ornaments to Human Nature, and leading Characters to a virtuous and moral Condu&t. And if his Endeavours fhould fall far beneath the Dignity of the Subject; he hopes, however, they may be confidered as a Teftimony of his warm Regard, and of the Deference and Honour he thinks due to thofe elevated Characters, under whofe Influence we behold Arts and Ingenuity encouraged, Life understood, and Britain aspiring to the Reputation of Attic Elegance and Roman Urbanity. And though her Advances may not, perhaps, keep Pace with the Eagerness of our Wishes; yet this fhould rather animate than difcourage her Progrefs: Since it is obfervable, that the extraordinary Affiduity and Skill neceffarily employed to raise and perfect the Polish of the Nobler Gems, is amply compensated by that Admirastion and Pleasure, which refult from the Superior Lustre, 3.av

THE

The PLAN of the whole WORK.

T

HE General Design 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, whe keep up the full Enjoyment of thofe Satisfactions, which arife from the Harmony of Friendship, 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 Re commendations, and stand in need of no adventitious Ornaments. E

The Converfation begins with a Difpute concerning the Origin of Society, which, the Author apprebends, 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 Objecti ons made to the Cultivation of refined Tafte and Paf fion, and the Use and Plafure arising from it, are diftinctly examined.

The

The next treats of the Rife of elegant Arts and Manners, enquires from what Source, it is most probable, they derived their Original; and though the former may bave firft rifen in a Free State, ubether the Monarchical Form be not a more proper Nurfery 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 Whiting. And enquires into the Characters of several Greek and Roman Authors, fo far as relates to the Subject of this Essay; in which Refpect, Virgil is allowed to have greatly furpaffed Homer. This opens the Way to Jome Obfervations upon the Court of Auguftus, 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 conAitute Delicacy in a Public Speaker; and to what Degree it seems to bave rifen in this Country whether the Flowers of antient Rhetoric and Elocu tion, are preferable to plain good Senfe and Argument; beyond which Point, the English Eloquence is faid fcarce to afpire. This Converfation is closed with some Reflexions upon the Power of fine Language; which is compared to that of Mufic, and fbewn to be, in fome Refpects, fimilar, in the Effects it produces.ets

The Seventh treats of that Faculty in the Art of Painting, which is called Grace, and points out LA A DAY :

thofe

thofe Mafters, who bave been moft diftinguished by: this Quality.

The Four fucceeding Dialogues exhibit the Cbaracter of an accomplished Gentleman, and display bis Conduct in the various Scenes of Life and Converfation; fhewing, at the fame Time, that the trueft and bigbeft Refinement confifts in the Purity of Morals; and that Virtue is the most illuftrious Or-nament of Human Nature.

In Contrast to this Representation of Elegance and Sanctity of Manners, is exbibited the View of an impure and uncultivated Demeanor; that the Beauty: of the one, and the Deformity of the other may ap pear in a stronger Point of Light, by the Neighbourbood 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 that Sex, which is tempered with a purer Flame, and formed with a quicker Senfibility, and bigher Relishof every Ornament and Grace..

The Laft Converfation recommends the farther Gultivation of this Accomplishment, and enquires whether the Advances, we have made in it, are equal to thofe of a neighbouring Nation; and, if not, to what Gaufes the Difference may be aferibed..

1

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 pleasing, to dispense Justness of Taste, Love of Beauty, and that Happinefs of Manner, which adorns and enlivens Merit, and is a proper Attendant upon Sense and Learning: For which Reafon they ufually reprefented the Graces in the Train of the God of Wisdom. AN