real deformity. An abjectness of character,
likewise, is disgustful and contemptible in another view. Where a man
has no sense of value in himself, we are not likely to have any higher
esteem of him. And if the same person, who crouches to his superiors,
is insolent to his inferiors (as often happens), this contrariety
of behaviour, instead of correcting the former vice, aggravates it
extremely by the addition of a vice still more odious. See Sect. VIII.]

The utility of courage, both to the public and to the person possessed
of it, is an obvious foundation of merit. But to any one who duly
considers of the matter, it will appear that this quality has a peculiar
lustre, which it derives wholly from itself, and from that noble
elevation inseparable from it. Its figure, drawn by painters and by
poets, displays, in each feature, a sublimity and daring confidence;
which catches the eye, engages the affections, and diffuses, by
sympathy, a like sublimity of sentiment over every spectator.

Under what shining colours does Demosthenes [Footnote: De
Corona.] represent Philip; where the orator apologizes for his own
administration, and justifies that pertinacious love of liberty, with
which he had inspired the Athenians. 'I beheld Philip,' says he, 'he
with whom was your contest, resolutely, while in pursuit of empire
and dominion, exposing himself to every wound; his eye gored, his neck
wrested, his arm, his thigh pierced, what ever part of his body fortune
should seize on, that cheerfully relinquishing; provided that, with what
remained, he might live in honour and renown. And shall it be said
that he, born in Pella, a place heretofore mean and ignoble, should
be inspired with so high an ambition and thirst of fame: while you,
Athenians, &c.' These praises excite the most lively admiration; but
the views presented by the orator, carry us not, we see, beyond the hero
himself, nor ever regard the future advantageous consequences of his
valour.

The material temper of the Romans, inflamed by continual wars, had
raised their esteem of courage so high, that, in their language, it was
called VIRTUE, by way of excellence and of distinction from all other
moral qualities. THE Suevi, in the opinion of Tacitus, tus, [Footnote:
De moribus Germ.] DRESSED THEIR HAIR WITH A LAUDIBLE INTENT: NOT
FOR THE PURPOSE OF LOVING OR BEING LOVES; THEY DORNED THEMSELVES ONLY
FOR THEIR ENEMIES, AND IN ORDER TO APPEAR MORE TERRIBLE. A sentiment
of the