impression which is really produced, nor the relations of importance between oneself and others, so as to suppose that their attention is fixed upon us, when we are in reality ciphers in their eyes—all which comes of insensibility. Hence pride simple is not vulgar (the looking down on others because of their true inferiority to us), nor vanity simple (the desire of praise), but conceit simple (the attribution to ourselves of qualities we have not) is always so. In cases of over-studied pronunciation, etc., there is insensibility, first, in the person's thinking more of himself than of what he is saying; and, secondly, in his not having musical fineness of ear enough to feel that his talking is uneasy and strained.

19. Finally, vulgarity is indicated by coarseness of language or manners, only so far as this coarseness has been contracted under circumstances not necessarily producing it. The illiterateness of a Spanish or Calabrian peasant is not vulgar, because they had never an opportunity of acquiring letters; but the illiterateness of an English school-boy is. So again, provincial dialect is not vulgar; but cockney dialect, the corruption, by blunted sense, of a finer language continually heard, is so in a deep degree; and again, of this corrupted dialect, that is the worst which consists, not in the direct or expressive alteration of the form of a word, but in an unmusical destruction of it by dead utterance and bad or swollen formation of lip. There is no vulgarity in—

"Blythe, blythe, blythe was she,

Blythe was she, but and ben,

And weel she liked a Hawick gill,

And leugh to see a tappit hen;"

but much in Mrs. Gamp's inarticulate "bottle on the chimley-piece, and let me put my lips to it when I am so dispoged."

20. So also of personal defects, those only are vulgar which imply insensibility or dissipation.

There is no vulgarity in the emaciation of Don Quixote, the deformity of the Black Dwarf, or the corpulence of Falstaff; but much in the same personal characters, as they are seen in Uriah Heep, Quilp, and Chadband.

21. One of the most curious minor questions in this matter is respecting the vulgarity of excessive neatness, complicating itself with inquiries into the distinction between base neatness, and the perfectness of good execution in the fine arts. It will be found on final thought that precision and exquisiteness of arrangement are always noble; but become vulgar only when they arise from an equality (insensibility) of temperament, which is incapable of fine passion, and is set ignobly, and with a dullard mechanism, on accuracy in vile things. In the finest Greek coins, the letters of the inscriptions are purposely coarse and rude, while the relievi are wrought with inestimable care. But in an English coin, the letters are the best done, and the whole is unredeemably vulgar. In a picture of Titian's, an inserted inscription will be complete in the lettering, as all the rest is; because it costs Titian very little more trouble to draw rightly than wrongly, and in him, therefore, impatience with the letters would be vulgar, as in the Greek sculptor of the coin, patience would have been. For the engraving of a letter accurately is difficult work, and his time must have been unworthily thrown away.

22. All the different impressions connected with negligence or foulness depend, in like manner, on the degree of insensibility implied. Disorder in a drawing-room is vulgar, in an antiquary's study, not; the black battle-stain on a soldier's face is not vulgar, but the dirty face of a housemaid is.

And lastly, courage, so far as it is a sign of race, is peculiarly the mark of a gentleman or a lady: but it becomes vulgar if rude or insensitive, while timidity is not vulgar, if it be a characteristic of race or fineness of make. A fawn is not vulgar in being timid, nor a crocodile "gentle" because courageous.

23. Without following the inquiry into farther detail, we may conclude that vulgarity consists in a deadness of the heart and body, resulting from prolonged, and especially from inherited conditions of "degeneracy," or literally "un-racing;"—gentlemanliness being another word for an intense humanity. And vulgarity shows itself primarily in dulness of heart, not in rage or cruelty, but in inability to feel or conceive noble character or emotion. This is its essential, pure, and most fatal form. Dulness of bodily sense and general stupidity, with such forms of crime as peculiarly issue from stupidity, are its material manifestation.

24. Two years ago, when I was first beginning to work out the subject, and chatting with one of my keenest-minded friends (Mr. Brett, the painter of the Val d'Aosta in the Exhibition of 1859), I casually asked him, "What is vulgarity?" merely to see what he would say, not supposing it possible to get a sudden answer. He thought for about a minute, then answered quietly, "It is merely one of the forms of Death." I did not see the meaning of the reply at the time; but on testing it, found that it met every phase of the difficulties connected with the inquiry, and summed the true conclusion. Yet, in order to be complete, it ought to be made a distinctive as well as conclusive definition; showing what form of death vulgarity is; for death itself is not vulgar, but only death mingled with life. I cannot, however, construct a short-worded definition which will include all the minor conditions of bodily degeneracy; but the term "deathful selfishness" will embrace all the most fatal and essential forms of mental vulgarity.

Modern Painters,

vol. v. pt. ix. ch. vii.

*      *      *      *      *

We ought always in pure English to use the term "good breeding" literally; and to say "good nurture" for what we usually mean by good breeding. Given the race and make of the animal, you may turn it to good or bad account; you may spoil your good dog or colt, and make him as vicious as you choose, or break his back at once by ill-usage; and you may, on the other hand, make something serviceable and respectable out of your poor cur and colt if you educate them carefully; but ill-bred they will both of them be to their lives' end; and the best you will ever be able to say of them is, that they are useful, and decently behaved, ill-bred creatures.

An error, which is associated with the truth, and which makes it always look weak and disputable, is the confusion of race with name; and the supposition that the blood of a family must still be good, if its genealogy be unbroken and its name not lost, though sire and son have been indulging age after age in habits involving perpetual degeneracy of race. Of course it is equally an error to suppose that, because a man's name is common, his blood must be base; since his family may have been