What derision and contempt, with both sexes, attend impotence; while the unhappy object is regarded as one deprived of so capital a pleasure in life, and at the same time, as disabled from communicating it to others.  Barrenness in women, being also a species of inutility, is a reproach, but not in the same degree:  of which the reason is very obvious, according to the present theory.

There is no rule in painting or statuary more indispensible than that of balancing the figures, and placing them with the greatest exactness on their proper centre of gravity.  A figure, which is not justly balanced, is ugly; because it conveys the disagreeable ideas of fall, harm, and pain.

[Footenote:  All men are equally liable to pain and disease and sickness; and may again recover health and ease.  These circumstances, as they make no distinction between one man and another, are no source of pride or humility, regard or contempt.  But comparing our own species to superior ones, it is a very mortifying consideration, that we should all be so liable to diseases and infirmities; and divines accordingly employ this topic, in order to depress self-conceit and vanity.  They would have more success, if the common bent of our thoughts were not perpetually turned to compare ourselves with others.

The infirmities of old age are mortifying; because a comparison with the young may take place.  The king’s evil is industriously concealed, because it affects others, and is often transmitted to posterity.  The case is nearly the same with such diseases as convey any nauseous or frightful images; the epilepsy, for instance, ulcers, sores, scabs, &c.]

A disposition or turn of mind, which qualifies a man to rise in the world and advance his fortune, is entitled to esteem and regard, as has already been explained.  It may, therefore, naturally be supposed, that the actual possession of riches and authority will have a considerable influence over these sentiments.

Let us examine any hypothesis by which we can account for the regard paid to the rich and powerful; we shall find none satisfactory, but that which derives it from the enjoyment communicated to the spectator by the images of prosperity, happiness, ease, plenty, authority, and the gratification of every appetite.  Self-love, for instance, which some affect so much to consider as the source of every sentiment, is plainly insufficient for this purpose.  Where no good-will or friendship appears, it is difficult to conceive on what we can found our hope of advantage from the riches of others; though we naturally respect the rich, even before they discover any such favourable disposition towards us.