d with much mind; still of this kind of mind we may say
that it is sometimes pleasing in society.

Though the gifts of the mind are infinite, they can, it seems to me, be
thus classified.

There are some so beautiful that everyone can see and feel their beauty.

There are some lovely, it is true, but which are wearisome.

There are some which are lovely, which all the world admire, but without
knowing why.

There are some so refined and delicate that few are capable even of
remarking all their beauties.

There are others which, though imperfect, yet are produced with such
skill, and sustained and managed with such sense and grace, that they
even deserve to be admired.

III. On Taste.

Some persons have more wit than taste, others have more taste than wit.
There is greater vanity and caprice in taste than in wit.

The word taste has different meanings, which it is easy to mistake.
There is a difference between the taste which in certain objects has
an attraction for us, and the taste that makes us understand and
distinguish the qualities we judge by.

We may like a comedy without having a sufficiently fine and delicate
taste to criticise it accurately. Some tastes lead us imperceptibly to
objects, from which others carry us away by their force or intensity.

Some persons have bad taste in everything, others have bad taste only
in some things, but a correct and good taste in matters within their
capacity. Some have peculiar taste, which they know to be bad, but which
they still follow. Some have a doubtful taste, and let chance decide,
their indecision makes them change, and they are affected with pleasure
or weariness on their friends' judgment. Others are always prejudiced,
they are the slaves of their tastes, which they adhere to in everything.
Some know what is good, and are horrified at what is not; their opinions
are clear and true, and they find the reason for their taste in their
mind and understanding.

Some have a species of instinct (the source of which they are ignorant
of), and decide all questions that come before them by its aid, and
always decide rightly.

These follow their taste more than their intelligence, because they
do not permit their temper and self-love to prevail over their natural
discernment. All they do is in harmony, all is in the same spirit.
This harmony makes them decide correctly on matters, and form a correct
estimate of their value. But speaking generally there are few