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principally, have been confined in so narrow a circle; they have been rather imitators of one another than of nature; and this with so faithful an uniformity, and to so remote an antiquity, that it is hard to say who gave the first model. Criticks follow them, and therefore can do little as guides. I can judge but poorly of any thing, whilst I measure it by no other standard than itself. The true standard of the arts is in every man's power; and an easy observation of the most common, sometimes of the meanest things in nature, will give the truest lights, where the greatest sagacity and industry that slights such observation, must leave us in the dark, or, what is worse, amuse and mislead us by false lights. In an enquiry it is almost every thing to be once in a right road. I am satisfied I have done but little by these observations considered in themselves; and I never should have taken the pains to digest them, much less should I have ever ventured to publish them, if I was not convinced that nothing tends more to the corruption of science than to suffer it to stagnate. These waters must be troubled, before they can exert their virtues. A man who works beyond the surface of things, though he may be wrong himself, yet he clears the way for others, and may chance to make even his errours subservient to the cause of truth. In the following parts I shall enquire what things they are that cause in us the affections of

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the sublime and beautiful, as in this I have considered the affections themselves. I only desire one favour, that no part of this discourse may be judged of by itself, and independently of the rest; for I am sensible I have not disposed my materials to abide the test of a captious controversy, but of a sober and even forgiving examination; that they are not armed at all points for battle, but dressed to visit those who are willing to give a peaceful entrance to truth..

THE END OF THE FIRST PART.

A PHILOSOPHICAL ENQUIRY

INTO THE

ORIGIN OF OUR IDEAS

OF THE

SUBLIME AND BEAUTIFUL.

PART II.

SECTION I.

OF THE PASSION CAUSED BY THE SUBLIME.

HE passion caused by the great and sublime

THE

in nature, when those causes operate most powerfully, is astonishment; and astonishment is that state of the soul, in which all its motions are suspended, with some degree of horrour*. In this case the mind is. so entirely filled with its object, that it cannot entertain any other, nor by consequence reason on that object which employs it. Hence arises the great power of the sublime, that,

Part I. sect. 3, 4, 7.

far

far from being produced by them, it anticipates our reasonings, and hurries us on by an irresistible force. Astonishment, as I have said, is the effect of the sublime in its highest degree; the inferiour effects are admiration, reverence, and respect.

SECT. II.

TERROUR.

NO passion so effectually robs the mind of all its powers of acting and reasoning as fear. * For fear being an apprehension of pain or death, it operates in a manner that resembles actual pain. Whatever therefore is terrible, with regard to sight, is sublime too, whether this cause of terrour be endued with greatness of dimensions or not; for it is impossible to look on any thing as trifling, or contemptible, that may be dangerous. There are many animals, who though far from being large, are yet capable of raising ideas of the sublime, because they are considered as objects of terrour. As serpents and poisonous animals of almost all kinds. And to things of great dimensions, if we annex an adventitious idea of terrour, they become without comparison greater. A level plain of a vast extent on land, is certainly no mean idea; the prospect of such a plain may be as extensive

* Part IV. sect. 3, 4, 5, 6

extensive as a prospect of the ocean: but can it ever fill the mind with any thing so great as the ocean itself? This is owing to several causes; but it is owing to none more than this, that the ocean is an object of no small terrour. Indeed terrour is in all cases whatsoever, either more openly or latently, the ruling principle of the sublime. Several languages bear a strong testimony to the affinity of these ideas. They frequently use the same word, to signify indifferently the modes of astonishment or admiration and those of terrour. aubos is in Greek, either fear or wonder; devos is terrible or respectable; aidew, to reverence or to fear. Vereor in Latin, is what aidew is in Greek. The Romans used the verb stupeo, a term which strongly marks the state of an astonished mind, to express the effect either of simple fear, or of astonishment; the word attonitus (thunder-struck) is equally expressive of the alliance of these ideas; and do not the French etonnement, and the English astonishment and amazement, point out as clearly the kindred emotions which attend fear and wonder? They who have a more general knowledge of languages, could produce, I make no doubt, many other and equally striking examples.

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