ed that they are actually simple? We shall hold
them to be so if we see them accompanied and supported by all the other
circumstances which also have their spring of action in nature; for
nature can only be recognized by the close and strict consistency, by the
unity and uniformity of its effects. It is only a soul that has on all
occasions a horror of all kinds of artifice, and which consequently
rejects them even where they would be useful--it is only that soul which
we permit to be emancipated from them when the artificial
conventionalities hamper and hinder it. A heart that submits to all the
obligations of nature has alone the right to profit also by the liberties
which it authorizes. All the other feelings of that heart ought
consequently to bear the stamp of nature: it will be true, simple, free,
frank, sensible, and straightforward; all disguise, all cunning, all
arbitrary fancy, all egotistical pettiness, will be banished from his
character, and you will see no trace of them in his writings.

Second rule: beautiful nature alone can justify freedoms of this kind;
whence it follows that they ought not to be a mere outbreak of the
appetites; for all that proceeds exclusively from the wants of sensuous
nature is contemptible. It is, therefore, from the totality and the
fulness of human nature that these vivid manifestations must also issue.
We must find humanity in them. But how can we judge that they proceed in
fact from our whole nature, and not only from an exclusive and vulgar
want of the sensuous nature? For this purpose it is necessary that we
should see--that they should represent to us--this whole of which they
form a particular feature. This disposition of the mind to experience
the impressions of the sensuous is in itself an innocent and an
indifferent thing. It does not sit well on a man only because of its
being common to animals with him; it augurs in him the lack of true and
perfect humanity. It only shocks us in the poem because such a work
having the pretension to please us, the author consequently seems to
think us capable, us also, of this moral infirmity. But when we see in
the man who has let himself be drawn into it by surprise all the other
characteristics that human nature in general embraces; when we find in
the work where these liberties have been taken the expression of all the
realities of human nature, this motive of discontent disappears, and we
can enjoy, without anything changing our j