other being, who is the natural judge of the person that feels them; and it is only by syınpathy with the decisions of this arbiter of his conduct, that he can conceive, either the triumph of self-applause, or the shame of selfcondemnation. PART PART V. Of the Influence of Custom and Fashion upon the sentiments of moral approbation and disapprobation. Consisting of one Section. CHA P. I. Of the influence of custom and fashion upon our notions of beauty and deformity. T HERE are other principles besides those already enumerated, which have a considerable influence upon the moral sentiments of mankind, and are the chief causes of the many irregular and discordant opinions. which prevail in different ages and nations concerning what is blameable or praise-worthy. These principles are custom and fashion, principles which extend their dominion over our judgments concerning beauty of every kind. When two objects have frequently been seen together, the imagination acquires a habit of passing easily from the one to the other. If the first appears, we lay our account that the second is to follow. Of their own accord they U 2 they put us in mind of one another, and the attention glides easily along them. Though, independent of custom, there should be no real beauty in their union, yet when custom has thus connected them together, we feel an impropriety in their separation. The one we think is aukward when it appears without its usual companion. We miss something which we expected to find, and the habitual arrangement of our ideas is disturbed by the disappointment. A suit of cloaths, for example, seems to want something if they are without the most insignificant ornament which usually accompanies them, and we find a meanness or aukwardness in the absence even of a haunch button. When there is any natural propriety in the union, custom increases our sense of it, and makes a different arrangement appear still more disagreeable than it would otherwise seem to be. Those, who have been accuftomed to see things in a good taste, are more disgusted by whatever is clumsy or aukward. Where the conjunction is improper, custom either diminishes, or takes away altogether, our sense of the impropriety. Those who have been accustomed to slovenly disorder lose all sense of neatness or elegance. The modes of furniture or dress which seem ridiculous to strangers, give no offence to the people who are used to them. Fashion is different from custom, or rather is a particular species of it. That is not the fashion which every body wears, but which those wear who are of a high rank, or cha racter. racter. The graceful, the easy and commanding manners of the great, joined to the usual richness and magnificence of their dress, give a grace to the very form which they happen to bestow upon it. As long as they continue to use this form, it is connected in our imaginations with the idea of something that is genteel and magnificent, and though in itfelf it should be indifferent, it seems, on account of this relation, to have something about it that is genteel and magnificent too. As soon as they drop it, it loses all the grace, which it had appeared to possess before, and being now used only by the inferior ranks of people, seems to have something of their meanness and aukwardness. Dress and furniture are allowed by all the world to be entirely under the dominion of custom and fashion. The influence of those principles, however, is by no means confined to so narrow a sphere, but extends itself to whatever is in any respect the object of taste, to music, to poetry, to architecture. The modes of dress and furniture are continually changing, and that fashion appearing ridiculous to-day which was admired five years ago, we are experimentally convinced that it owed its vogue chiefly or entirely to custom and fafhion. Cloaths and furniture are not made of very durable materials. A well fancied coat is done in a twelve month, and cannot continue longer to propagate, as the fashion, that form according to what it was made. The modes of furniture change less rapidly than thofe U 3 thofe of dress; because furniture is commonly more durable. In five or six years, however, it generally undergoes an entire revolution, and every man in his own time sees the fafhion in this respect change many different ways. The productions of the other arts are much more lasting, and, when happily imagined, may continue to propagate the fashion of their make for a much longer time. A well contrived building may endure many centuries: a beautiful air may be delivered down by a sort of tradition, through many successive generations a well written poem may last as long as the world; and all of them continue for ages together, to give the vogue to that particular stile, to that particular taste or manner, according to which each of them was composed. Few men have an opportunity of seeing in their own times the fashion in any of these arts change very considerably. Few men have so much experience and acquaintance with the different modes which have obtained in remote ages and nations, as to be thoroughly reconciled to them, or to judge with impartiality between them, and what takes place in their own age and country. Few men therefore are willing to allow that custom or fashion have much influence upon their judgments concerning what is beautiful, or otherwise, in the productions of any of those arts; but imagine, that all the rules, which they think ought to be observed in each of them, are founded upon reason and nature, not upon habit or prejudice. A little at very tention, |