and
apostles.

3. It does not at any time make mention of power or magnitude in an
object as a distinct source of the sublime (though this is acknowledged
unintentionally in the case of Michael Angelo, etc.), nor of softness
or symmetry of form as a distinct source of beauty, independently of,
though still in connection with another source arising from what we are
accustomed to expect from each individual species.

4. Sir Joshua's theory does not leave room for character, but rejects it
as an anomaly.

5. It does not point out the source of expression, but considers it
as hostile to beauty; and yet, lastly, he allows that the middle form,
carried to the utmost theoretical extent, neither defined by character,
nor impregnated by passion, would produce nothing but vague, insipid,
unmeaning generality.

In a word, I cannot think that the theory here laid down is clear and
satisfactory, that it is consistent with itself, that it accounts for
the various excellences of art from a few simple principles, or that the
method which Sir Joshua has pursued in treating the subject is, as he
himself expresses it, 'a plain and honest method.' It is, I fear, more
calculated to baffle and perplex the student in his progress than to
give him clear lights as to the object he should have in view, or to
furnish him with strong motives of emulation to attain it.

NOTES to ESSAY XIV

(1) The Fifth Discourse.

(2) These are Sir Joshua's words.

(3) I do not know that; but I do not think the two passions could be
expressed by expressing neither or something between both.

ESSAY XV. ON PARADOX AND COMMON-PLACE

I have been sometimes accused of a fondness for paradoxes, but I cannot
in my own mind plead guilty to the charge. I do not indeed swear by
an opinion because it is old; but neither do I fall in love with every
extravagance at first sight because it is new. I conceive that a
thing may have been repeated a thousand times without being a bit more
reasonable than it was the first time: and I also conceive that an
argument or an observation may be very just, though it may so happen
that it was never stated before: but I do not take it for granted that
every prejudice is ill-founded; nor that every paradox is self-evident,
merely because it contradicts the vulgar opinion. Sheridan once said of
some speech in his acute, sarcastic way, that 'it contained a great deal
both of what was new and what was true: but that un