been acquainted. Compliance, by rendering our strength useless, makes us insensible of it; but opposition awakens and employs it.
This is also true in the inverse. Opposition not only enlarges the soul; but the soul, when full of courage and magnanimity, in a manner seeks opposition.
Spumantemque dari pecora inter inertia votis
Optat aprum, aut fulvum descendere montne leonem.
Whatever supports and fills the passions is agreeable to us; as on the contrary, what weakens and enfeebles them is uneasy. As opposition has the first effect, and facility the second, no wonder the mind, in certain dispositions, desires the former, and is averse to the latter.
These principles have an effect on the imagination as well as on the passions. To be convinc'd of this we need only consider the influence of heights and depths on that faculty. Any great elevation of place communicates a kind of pride or sublimity of imagination, and gives a fancy'd superiority over those that lie below; and, visa versa, a sublime and strong imagination conveys the idea of ascent and elevation. Hence it proceeds, that we associate, in a manner, the idea of whatever is good with that of height, and evil with lowness. Heaven is suppos'd to be above, and hell below. A noble genius is call'd an elevate and sublime one. Atque udam spernit humum fugiente penna. On the contrary, a vulgar and trivial conception is stil'd indifferently low or mean. Prosperity is denominated ascent, and adversity descent. Kings and princes are suppos'd to be plac'd at the top of human affairs; as peasants and day-labourers are said to be in the lowest stations. These methods of thinking, and of expressing ourselves, are not of so little consequence as they may appear at first sight.
'Tis evident to common sense, as well as philosophy, that there is no natural nor essential difference betwixt high and low, and that this distinction arises only from the gravi-
