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may be blest in his Coquette; the common Soldies can delight himself with his Gin-drinking Trull; and the Captain with his military Mistress.

This increased the Extent of Beauty vastly, and makes it in a Manner univerfal ; for there are but few People, in comparison, that are truly beautiful; but every body may be beautiful in the Imagination of some one or other. As I have faid before, some may delight themselves in a black Skin, and others in a white; some in a gentle natural Rosirress of Complexion, others in a high, exalted, artificial Red; some Nations, in Waists drsproportionably large; and another, in Waists as disproportionably small. In siiort, the most opposite Things imaginable may each be looked upon as beautiful, in whole different Countries; or by different People^ in the fame Country.

I mould be apt to make a Distinction here again, as to the Two former Parts of Beauty, and the Two latter. Fancy has much more to do in the Articles of Form and Color, than in those of the Passions and Grace. The good Passions, as they are visible on the Face, are apparent Goodness, and that must be generally amiable; and true Grace, wherever it appears to any Degree, I should think, must be pleasing to every human Creature; or, perhaps, this may never appear in the Women of any Nation, where the Men are grown so favage and brutal, as to have lost all Taste for it.

Yet, even as to Grace itself, under the Notion of Pleasingness (as I was just now calling it,) it


may become almost univerfal; and be as subject to the Dominion of Fancy, as any of the less significant Parts of Beauty. A Parent can see Genteelness, in the most aukward Child,'perhaps, that ever was born; and a Person who is truly in Love, will be pleased with every Motion and Air of the Person beloved; which is the most distinguishing Character t4tat belongs to Grace. 'Tis true, this is all a mistaken Grace; but, as to that particular Person, it has all the Effects of the true.

SYncfe I have spoken of this Extent and Univerfality of supposed Beauty, it would be very ungrateful not to fay something of the real Beauty of the other Works of Nature ; which seem to reach every-where, as far as we are acquainted with them; and to meet us, which ever Way we turn' our Eyes.

If we look upon the Earth, we see it laid out in a Thoufand beautiful Inequalities, and a pleasing Variety of Plains, Hills, and Mountains; generally cloathed by Nature in a living Green, the Color that is the most delightful and the most refreshing to the Eye; diversified with an Infinity of different Lights and Shades: adorned with various Sorts of Trees, Fruits, and Flowers; interspersed often with winding Rivers, or limpid Streams, or spreading "Lakes i or terminating, perhaps, on a View of the Sea, which is for ever changing its Form, and in every Form is pleasing.

If we look up to the Heavens, how charming are the Rising of the Sun, the gentle Azure of ; C 4 the

the noble Arch expanded over our Heads, the various Appearance and Colors of the Clouds, the fleeting Shower, and the painted Bow! Even in the Absence of its great Enlivener, the Sun, we fee it all studded with living Lights, or gilded by the more solemn Beauties of the Moon; most pleasing in her infant Shape, and most majestic, when in her full Orb. I know not how it may be 'with others, but to me the very Lightnings are pleasing, when struggling amidst the shaded Clouds; and those Fires that dart and waver upwards, sometimes in various Colors, and sometimes with Streams of gentle Light, not unlike the Break of Day, on the first Appearance of the Morning, from whence they have their Name.

If we turn toward the different Sorts of Animals, it is observable enough among them, that the Beauty which is designed chiefly to please one another in their own Species, is so contrived as to diffuse Pleasure to those of other Species, or at least to Man. How beautiful, even to us, are the Colors that adorn the Necks of the Pigeon and Pheafant ; the Train of the Mackaw and Peacock; and the whole Dress of several Sorts of Birds, more particularly in the Eastern Parts of the World? How neat and pleasing is the Make of the Deer, the Greyhound, and several Sorts of Horses? How beautiful is the Expression of the Passions, in a faithful Dog? And they are not even without some Degrees of Grace; as may be seen, in particular, in the natural Motions.of a Chinese Pheafant; or the acquired ones, of a managed naged Horse. And I the rather take Part of the Beauty of all these Creatures to be meant, by the Bounty of Nature, for us; because most of the disferent Sorts of Sea-Fish (which live chiefly out of our Sight) are of Colors and Forms more hideous, or (at best) less agreeable to us.

And as the Beauty of one Species of Animals may be so designed and adapted, as to give Pleasure to many others; so the Beauty of different Worlds may not be confined to each, but be carried on from one World to another, and from one System of Worlds to another; and may end in one great univerfal Beauty, of all created Matter taken in one View. How far this may hold, we are, ar yet, incapable even of forming any Guess; but some late Discoveries have shewn, that there is a surprising Symmetry and Proportion in the Sizes and Disposition of the several Worlds in our System; from whence one would be apt to imagine, that the fame Beauty of Proportion is kepr up between the Worlds of other Systems ; and possibly, even between one System and another: At least,all that we know of these Worlds, are exactly proportioned; and all that we fee of them,isbeautiful.Thiit such of them a« come within our View, make what we call a fine starry Heaven; and as they compose that beautiful Object to us, so does our System make a Part in several of their Prospects; and may be, in the great Composition of the Universe, a little single Stud in a noble Piece of mofaic Work.

And yet all the Profusion of Beauty I have been speaking of, and even that of the whole Universe taken together, is but of a weaker Nature in C 5 Comparison Comparison of the Beauty of Virtue. It was extremely well faid by Plato, That if Virtue was to appear in a visible Shape, all Men would be ena- moured of her: And it seems as if the Greeks and Romans in general had had this Idea of her Beauty, because the Goddess of Virtue, and the Goddess of Wisdom (which was often taken for one and the fame Thing among them, as well as in our Sacred Writings,} were always represented with the greatest and most commanding Beauty. The fame appears yet stronger from their using 1 the Words_ Good [«] and Beautiful indifferently for each other; as if all Beauty was contained in Goodness. , .

Indeed the Beauty of Virtue or Goodness exceeds all other Beauty, as much as the Soul docs the Body.

The highest Object of Beauty that we can see is the Goodness of God, as displayed in the Works of the Creation. In him all Goodness and Beauty dwells; and whatever there is of moral Beauty in the whole Universe beside, is only as so many Emanations from the divine Aathor of all that is Good and Beautiful.

We sometimes see a few feeble Rays of this Beauty reflected in human Actions, but much 'discoloured by the Medium through which they pass; and yet how charming do they even thus appear in some Persons, and on some Occasions? All the Grandeur in the World is as nothing in Comparison of any one of these good becoming Deeds. How many more Charms are there, for

\n\ Kator, ll^vn, Pulchrum, Honestum.


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