: Elements of Criticism Volume II. by Kames Henry Home Lord - Criticism; Literary style

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ELEMENTS

OF

CRITICISM.

ELEMENTS OF CRITICISM.

Congruity and Propriety.

As this sense is displayed upon relations, it is reasonable beforehand to expect, that we should be so formed, as to require among connected objects a degree of congruity proportioned to the degree of the relation. And upon examination we find this to hold in fact. Where the relation is strong and intimate as betwixt a cause and its effect, a body and its members, we require that the things be suited to each other in the strictest manner. On the other hand, where the relation is slight, or accidental, as among things jumbled together in the same place, we demand little or no congruity. The strictest propriety is required in behaviour and manner of living; because a man is connected with these by the relation of cause and effect. The situation of a great house ought to be lofty; for the relation betwixt an edifice and the ground it stands upon, is of the most intimate kind. Its relation to neighbouring hills, rivers, plains, being that of propinquity only, demands but a small share of congruity. Among members of the same club, the congruity ought to be considerable, as well as among things placed for show in the same niche. Among passengers in a stage-coach, we require very little congruity; and less still at a public spectacle.

Congruity is so nearly allied to beauty, as commonly to be held a species of it. And yet they differ so essentially, as never to coincide. Beauty, like colour, is placed upon a single subject; congruity upon a plurality. Further, a thing beautiful in itself, may, with relation to other things, produce the strongest sense of incongruity.

Congruity and propriety are commonly reckoned synonymous terms; and hitherto in opening the subject they are used indifferently. But they are distinguishable; and the precise meaning of each must be ascertained. Congruity is the genus, of which propriety is a species. For we call nothing propriety, but that congruity or suitableness which ought to subsist betwixt sensible beings and their thoughts, words, and actions.

No relation affords more examples of congruity and incongruity, than that betwixt a subject and its ornaments. A literary performance intended merely for amusement, is susceptible of much ornament, as well as a music-room or a play-house. In gaiety, the mind hath a peculiar relish for show and decoration. The most gorgeous apparel, however unsuitable to an actor in a regular tragedy, disgusts not at an opera. The truth is, an opera, in its present form, is a mighty fine thing; but as it deviates from nature in its capital circumstances, we look not for any thing natural in those which are accessory. On the other hand, a serious and important subject, admits not much ornament: nor a subject that of itself is extremely beautiful. And a subject that fills the mind with its loftiness and grandeur, appears best in a dress altogether plain.

To a person of a mean appearance, gorgeous apparel is unsuitable: which, beside the incongruity, has a bad effect; for by contrast it shows the meanness of appearance in the strongest light. Sweetness of look and manner, requires simplicity of dress joined with the greatest elegance. A stately and majestic air requires sumptuous apparel, which ought not to be gaudy, or crowded with little ornaments. A woman of consummate beauty can bear to be highly adorned, and yet shows best in a plain dress:

In judging of the propriety of ornament, we must attend, not only to the nature of the subject that is to be adorned, but also to the circumstances in which it is placed. The ornaments that are proper for a ball, will appear not altogether so decent at public worship; and the same person ought to dress differently for a marriage-feast and for a burial.

What is said may be thought sufficient to explain the qualities of congruity and propriety. But the subject is not exhausted. On the contrary, the prospect enlarges upon us, when we take under view the effects these qualities produce in the mind. Congruity and propriety, where-ever perceived, appear agreeable; and every agreeable object produceth in the mind a pleasant emotion. Incongruity and impropriety, on the other hand, are disagreeable; and consequently produce painful emotions. An emotion of this kind sometimes vanisheth without any consequence; but more frequently is the occasion of other emotions. When any slight incongruity is perceived in an accidental combination of persons or things, as of passengers in a stage-coach or of individuals dining at an ordinary, the emotion of incongruity, after a momentary existence, vanisheth without producing any effect. But this is not the case of propriety and impropriety. Voluntary acts, whether words or deeds, are imputed to the author: when proper, we reward him with our esteem: when improper, we punish him with our contempt. Let us suppose, for example, an heroic action suitable to the character of the author, which raises in him and in every spectator the pleasant emotion of propriety. This emotion generates in the author both self-esteem and joy; the former when he considers his relation to the action, and the latter when he considers the good opinion that others will entertain of him. The same emotion of propriety, produceth in the spectators, esteem for the author of the action: and when they think of themselves, it also produceth, by means of contrast, an emotion of humility. To discover the effects of an unsuitable action, we must invert each of these circumstances. The painful emotion of impropriety, generates in the author of the action both humility and shame; the former when he considers his relation to the action, and the latter when he considers what others will think of him. The same emotion of impropriety, produceth in the spectators, contempt for the author of the action; and it also produceth, by means of contrast when they think of themselves, an emotion of self-esteem. Here then are many different emotions, derived from the same action considered in different views by different persons; a machine provided with many springs, and not a little complicated. Propriety of action, it would seem, is a chief favourite of nature, or of the author of nature, when such care and solicitude is bestowed upon it. It is not left to our own choice; but, like justice, is required at our hands; and, like justice, inforced by natural rewards and punishments. A man cannot, with impunity, do any thing unbecoming or improper. He suffers the chastisement of contempt inflicted by others, and of shame inflicted by himself. An apparatus so complicated and so singular, ought to rouse our attention. Nature doth nothing in vain; and we may conclude with great certainty, that this curious branch of the human constitution is intended for some valuable purpose. To the discovery of this purpose I shall with ardor apply my thoughts, after discoursing a little more at large upon the punishment, for I may now call it so, that Nature hath provided for indecent or unbecoming behaviour. This, at any rate, is necessary, in order to give a full view of the subject; and who knows whether it may not, over and above, open some track that will lead us to what we are in quest of?

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