a curve, or direction of a line, or whatever other conceit of his imagination he shall fix on as a criterion of form, he will be continually contradicting himself, and find at last, that the great Mother of Nature will not be subjected to such narrow rules.  Among the various reasons why we prefer one part of her works to another, the most general, I believe, is habit and custom; custom makes, in a certain sense, white black, and black white; it is custom alone determines our preference of the colour of the Europeans to the Aethiopians; and they, for the same reason, prefer their own colour to ours.  I suppose nobody will doubt, if one of their painters were to paint the goddess of beauty, but that he would represent her black, with thick lips, flat nose, and woolly hair; and, it seems to me, he would act very unnaturally if he did not; for by what criterion will any one dispute the propriety of his idea?  We, indeed, say, that the form and colour of the European is preferable to that of the Aethiopian; but I know of no reason we have for it, but that we are more accustomed to it.  It is absurd to say, that beauty is possessed of attractive powers, which irresistibly seize the corresponding mind with love and admiration, since that argument is equally conclusive in favour of the white and the black philosopher.

The black and white nations must, in respect of beauty, be considered as of different kinds, at least a different species of the same kind; from one of which to the other, as I observed, no inference can be drawn.

Novelty is said to be one of the causes of beauty:  that novelty is a very sufficient reason why we should admire, is not denied; but, because it is uncommon, is it, therefore, beautiful?  The beauty that is produced by colour, as when we prefer one bird to another, though of the same form, on account of its colour, has nothing to do with this argument, which reaches only to form.  I have here considered the word beauty as being properly applied to form alone.  There is a necessity of fixing this confined sense; for there can be no argument, if the sense of the word is extended to every thing that is approved.  A rose may as well be said to be beautiful, because it has a fine smell, as a bird because of its colour.  When we apply the word beauty we do not mean always by it a more beautiful form, but something valuable on account of its rarity, usefulness, colour, or any other property.  A horse is said to be a beautiful animal; but, had a horse as few good qualities as a tortoise, I do not imagine that he would be then esteemed beautiful.

A fitness to the end proposed, is said to be another cause of beauty; but supposing we were proper judges of what form is the most proper in an animal to constitute strength or swiftness, we always determine concerning its beauty, before we exert our understanding to judge of its fitness.

From what has been said, it may be inferred, that the works of nature, if we compare one species with another, are all equally beautiful; and that preference is given from custom, or some association of ideas:  and that, in creatures of the same species, beauty is the medium or centre of all various forms.