rnaments, and goes
even the length of cutting the hair to replace this gift of nature by an
artificial production. True dignity does not blush for nature, but only
for brute nature; it always has an open and frank air; feeling gleams in
its look; calm and serenity of mind is legible upon the brow in eloquent
traits. False gravity, on the contrary, places its dignity in the lines
of its visage; it is close, mysterious, and guards its features with the
care of an actor; all the muscles of its face are tormented, all natural
and true expression disappears, and the entire man is like a sealed
letter.

But false dignity is not always wrong to keep the mimic play of its
features under sharp discipline, because it might betray more than would
be desired, a precaution true dignity has not to consider. True dignity
wishes only to rule, not to conceal nature; in false dignity, on the
contrary, nature rules the more powerfully within because it is
controlled outwardly. [Art can make use of a proper solemnity. Its
object is only to prepare the mind for something important. When the
poet is anxious to produce a great impression he tunes the mind to
receive it.]

ON THE NECESSARY LIMITATIONS IN THE USE OF BEAUTY OF FORM.

The abuse of the beautiful and the encroachments of imagination, when,
having only the casting vote, it seeks to grasp the law-giving sceptre,
has done great injury alike in life and in science. It is therefore
highly expedient to examine very closely the bounds that have been
assigned to the use of beautiful forms. These limits are embodied in the
very nature of the beautiful, and we have only to call to mind how taste
expresses its influence to be able to determine how far it ought to
extend it.

The following are the principal operations of taste; to bring the
sensuous and spiritual powers of man into harmony, and to unite them in a
close alliance. Consequently, whenever such an intimate alliance between
reason and the senses is suitable and legitimate, taste may be allowed
influence. But taste reaches the bounds which it is not permitted to
pass without defeating its end or removing us from our duty, in all cases
where the bond between mind and matter is given up for a time, where we
must act for the time as purely creatures of reason, whether it be to
attain an end or to perform a duty. Cases of this kind do really occur,
and they are even incumbent on us in carrying out our destiny.

For we are d