conceives the object with greater force, where the connexion is common and universal, than where it is more rare and particular.  Accordingly we may observe, that the open declaration of our sentiments is called the taking off the mask, as the secret intimation of our opinions is said to be the veiling of them.  The difference betwixt an idea produced by a general connexion, and that arising from a particular one is here compared to the difference betwixt an impression and an idea.  This difference in the imagination has a suitable effect on the passions; and this effect is augmented by another circumstance.  A secret intimation of anger or contempt shews that we still have some consideration for the person, and avoid the directly abusing him.  This makes a concealed satire less disagreeable; but still this depends on the same principle.  For if an idea were not more feeble, when only intimated, it would never be esteemed a mark of greater respect to proceed in this method than in the other.

Sometimes scurrility is less displeasing than delicate satire, because it revenges us in a manner for the injury at the very time it is committed, by affording us a just reason to blame and contemn the person, who injures us.  But this phaenomenon likewise depends upon the same principle.  For why do we blame all gross and injurious language, unless it be, because we esteem it contrary to good breeding and humanity?  And why is it contrary, unless it be more shocking than any delicate satire?  The rules of good breeding condemn whatever is openly disobliging, and gives a sensible pain and confusion to those, with whom we converse.  After this is once established, abusive language is universally blamed, and gives less pain upon account of its coarseness and incivility, which render the person despicable, that employs it.  It becomes less disagreeable, merely because originally it is more so; and it is more disagreeable, because it affords an inference by general and common rules, that are palpable and undeniable.

To this explication of the different influence of open and concealed flattery or satire, I shall add the consideration of another phenomenon, which is analogous to it.  There are many particulars in the point of honour both of men and women, whose violations, when open and avowed, the world never excuses, but which it is more apt to overlook, when the appearances are saved, and the transgression is secret and concealed.  Even those, who know with equal certainty, that the fault is committed, pardon it more easily, when the proofs seem in some measure oblique and equivocal, than when they are direct and undeniable.  The same idea is presented in both cases, and, properly speaking, is equally assented to by the judgment; and yet its influence is different, because of the different manner, in which it is presented.