marched into Belleisle, and to its consequent association with remembrances of war and of conquest. And it will be found true of all national airs, that they have a charm for the natives of the country, in consequence of the recollections connected with them, which they do not possess for the inhabitants of other countries.

We have abundant illustrations of the same fact in respect to colours. The purple colour has acquired an expression or character of dignity, in consequence of having been the common colour of the dress of kings; among the Chinese, however, yellow is the most dignified colour, and evidently for no other reason than because yellow is that which is allotted to the royal family. In many countries, black is expressive of gravity, and is used particularly in seasons of distress and mourning; and white is a cheerful colour. But among the Chinese white is gloomy, because it is the dress of mourners; and in Spain and among the Venetians black has a cheerful expression, in consequence of being worn by the great.

Many other illustrations to the same purpose might be brought forward. The effect of association is not unfrequently such as to suppress and entirely throw out the original character of an object, and to substitute a new one in its stead. Who has not felt, both in man and woman, that a single crime, that even one unhappy deed of meanness or dishonour, is capable of throwing a darkness and distortion over the charms of the most perfect form? The glory seems to have departed; and no effort of reasoning or of imagination can fully restore it.

274. The sources of associated beauty coincident with those of humar happiness.

It would be a pleasing task to point out more particu larly some of the sources of associated beauty, if it were consistent with the plan which we propose to follow. But it has been our object throughout to give the sketch or outline of a system, rather than indulge in minuteness of specification. And as to the subject which we now allude to, it could hardly be expected that we should attempt to explain it extensively, much less exhaust it, when we consider that the sources of associated beauty are as wide and as numerous as the sources of man's happiness.

The fountains of human pleasure, connected with the senses, the intellect, the morals, and the social and religious relations, are exceedingly multiplied. And whenever the happiness we experience, from whatever source it may proceed, is brought into intimacy with a beautiful object, we generally find that the beauty of the object is heightened by that circumstance. In other cases, the association is so strong, that a beauty is shed upon objects which are confessedly destitute of it in themselves.-It is enough, therefore, to say, that the sources of associated beauty are necessarily as wide as the unexplored domain of human joy.

§ 275 Summary of views in regard to the beautiful.

As the subject of emotions of beauty is one of no small difficulty, it may be of advantage to give here a brief summary of some of the prominent views in respect to it.

(1.) Of emotions of beauty it is difficult to give a definition, but we notice in them two marks or characteristics. They imply, first, a degree of pleasure, and secondly, are always referred by us to external objects as their cause.

(2.) Every beautiful object has something in itself, which discriminates it from other objects that are not beautiful. On this ground we may with propriety speak of beauty in the object. At the same time, a superadded lustre is reflected back upon it from the mind; and this too, whether the beauty be original or associated.

(3.) The feeling which we term an emotion of beauty is not limited to natural scenery, but may be caused also by the works of art, by the creations of the imagination, and by the various forms of intellectual and moral nature, so far as they can be presented to the mind. All these various objects and others may excite within us feelings of pleasure, and the mind, in its turn, may reflect back upon the objects the lustre of its own emotions, and thus increase the degree of their beauty.

(4.) There is in the mind an original susceptibility of emotions in general, and of those of beauty in particular; and not only this, some objects are found in the constitution of things to be followed by these feelings of beauty,

while others are not; and such objects are spoken of as being originally beautiful. That is, when the object is presented to the mind, it is of itself followed by emotions of beauty, without being aided by the influence of acces sory and contingent circumstances.

(5.) Without pretending to certainty in fixing upon those objects, to which what is termed original or intrinsic beauty may be ascribed, there appears to be no small reason in attributing it to certain forms, to sounds of a particular character, to bright colours, to some varieties of motion, and, we may add, to intellectual and moral excellence, whenever it can be made a distinct object of per ception.

(6.) Many objects, which cannot be considered beautiful of themselves, become such by being associated with a variety of former pleasing and enlivening recollections; and such as possess beauty of themselves may augment the pleasing emotions from the same cause. Also much of the difference of opinion which exists as to what ob jects are beautiful and what are not, is to be ascribed to difference of association.-These are some of the prominent views resulting from inquiries into this subject.

CHAPTER IV.

EMOTIONS OF SUBLIMITY

§ 276. Connexion between beauty and sublimity.

THOSE emotions which, by way of distinction, we designate as SUBLIME, are a class of feelings which have much in common with emotions of beauty; they do not appear to differ so much in nature or kind as in degree. When we examine the feelings which are embraced under these two designations, we readily perceive that they have a progression; that there are numerous degrees in point of intensity; but the emotion, although more vivid in one case than the other, and mingled with some foreign elements, is, for the most part, essentially the same. So that

it is by no means impossible to trace, in a multitude of cases, a connexion even between the fainter feelings of beauty and the most overwhelming emotions of the sublime.

This progression of our feelings, from one that is gentle and pleasant to one that is powerful, and even painful, has been illustrated in the case of a person who is supposed to behold a river at its first rise in the mountains, and to follow it as it winds and enlarges in the subjacent plains, and to behold it at last losing itself in the expanse of the ocean. For a time, the feelings which are excited within him, as he gazes on the prospect, are what are termed emotions of beauty. As the small stream which had hitherto played in the uplands, and amid foliage that almost hid it from his view, increases its waters, separates its banks to a great distance from each other, and becomes the majestic river, his feelings are of a more powerful kind. We often, by way of distinction, speak of the feelings existing under such circumstances as emotions of grandeur. At last it expands and disappears in the immensity of the ocean: the vast illimitable world of billows flashes in his sight. Then the emotion, widening and strengthening with the magnitude and energy of the objects which accompany it, becomes sublime.-Emotions of sublimity, therefore, chiefly differ, at least in most instances, from those of beauty in being more vivid.

277. The occasions of the emotions of sublimity various. As the emotions of sublimity are simple, they are consequently undefinable. Nevertheless, as they are the direct subjects of our consciousness, we cannot be supposed to be ignorant of their nature. It may aid, however, in rendering our comprehension of them more distinct and clear in some respects, if we mention some of the occasions on which they arise.-But, before proceeding to do this, it is proper to recur a moment to a subject more fully insisted on in the chapter on Beauty, but which also properly has a place here. We have reference to the unquestionable fact, that the occasions of sublime emotions are not exclusively one; in other words, are not found in a single element merely, as some persons may be likely to

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suppose, but, like those of beauty, are multiplied and various. The measure of the sublimity of the object is the character of the emotion which it excites; and if the sublime emotion exists, as unquestionably it does on various occasions, this of itself is decisive as to the remark which has been made. Accordingly, the proper object before us, in the first instance, seems to be to indicate some of these occasions.

§ 278. Great extent or expansion an occasion of sublimity In endeavouring to point out some of the sources of sublimity, our first remark is, that the emotion of the sublime may arise in view of an object which is characterized by vast extent or expansion; in other words, by the attribute of mere horizontal amplitude. Accordingly, it is with entire propriety that Mr. Stewart makes a remark to this effect, thať a Scotchman, who had never witnessed anything of the kind before, would experience an emotion approaching to sublimity on beholding, for the first time, the vast plains of Salisbury and Yorkshire in England. Washington Irving also, in a passage of the Alhambra, has a remark to the same purport. "There is something," he observes, "in the sternly simple features of the Spanish landscape, that impresses on the soul a feeling of sublimity. The immense plains of the Castiles and La Mancha, extending as far as the eye can reach, derive an interest from their very nakedness and immensity, and have something of the solemn grandeur of the ocean."

In regard to the ocean, one of the most sublime objects which the human mind can contemplate, it cannot be doubted that one element of its sublimity is the unlimited expanse which it presents.

279. Great height an element or occasion of sublimity.

Mere height, independently of considerations of expansion or extent, appears also to constitute an occasion of the sublime. Every one has experienced this, when standing at the base of a very steep and lofty cliff, hill, or mountain. When, in the silence of night, we stand under the clear, open sky, we can hardly fail, as we look upward, to experience a sublime emotion, occasioned