The Works of the Right Honourable Edmund Burke Volume I Part 5

OBSCURITY.

To make anything very terrible, obscurity[13] seems in general to be necessary. When we know the full extent of any danger, when we can accustom our eyes to it, a great deal of the apprehension vanishes.

Every one will be sensible of this, who considers how greatly night adds to our dread, in all cases of danger, and how much the notions of ghosts and goblins, of which none can form clear ideas, affect minds which give credit to the popular tales concerning such sorts of beings. Those despotic governments which are founded on the pa.s.sions of men, and princ.i.p.ally upon the pa.s.sion of fear, keep their chief as much as may be from the public eye. The policy has been the same in many cases of religion. Almost all the heathen temples were dark. Even in the barbarous temples of the Americans at this day, they keep their idol in a dark part of the hut, which is consecrated to his wors.h.i.+p. For this purpose too the Druids performed all their ceremonies in the bosom of the darkest woods, and in the shade of the oldest and most spreading oaks. No person seems better to have understood the secret of heightening, or of setting terrible things, if I may use the expression, in their strongest light, by the force of a judicious obscurity than Milton. His description of death in the second book is admirably studied; it is astonis.h.i.+ng with what a gloomy pomp, with what a significant and expressive uncertainty of strokes and coloring, he has finished the portrait of the king of terrors:

"The other shape, If shape it might be called that shape had none Distinguishable, in member, joint, or limb; Or substance might be called that shadow seemed; For each seemed either; black he stood as night; Fierce as ten furies; terrible as h.e.l.l; And shook a deadly dart. What seemed his head The likeness of a kingly crown had on."

In this description all is dark, uncertain, confused, terrible, and sublime to the last degree.

SECTION IV.

OF THE DIFFERENCE BETWEEN CLEARNESS AND OBSCURITY WITH REGARD TO THE Pa.s.sIONS.

It is one thing to make an idea clear, and another to make it _affecting_ to the imagination. If I make a drawing of a palace, or a temple, or a landscape, I present a very clear idea of those objects; but then (allowing for the effect of imitation which is something) my picture can at most affect only as the palace, temple, or landscape, would have affected in the reality. On the other hand, the most lively and spirited verbal description I can give raises a very obscure and imperfect _idea_ of such objects; but then it is in my power to raise a stronger _emotion_ by the description than I could do by the best painting. This experience constantly evinces. The proper manner of conveying the _affections_ of the mind from one to another is by words; there is a great insufficiency in all other methods of communication; and so far is a clearness of imagery from being absolutely necessary to an influence upon the pa.s.sions, that they may be considerably operated upon, without presenting any image at all, by certain sounds adapted to that purpose; of which we have a sufficient proof in the acknowledged and powerful effects of instrumental music. In reality, a great clearness helps but little towards affecting the pa.s.sions, as it is in some sort an enemy to all enthusiasms whatsoever.

SECTION [IV].

THE SAME SUBJECT CONTINUED.

There are two verses in Horace's Art of Poetry that seem to contradict this opinion; for which reason I shall take a little more pains in clearing it up. The verses are,

Segnius irritant animos demissa per aures, Quam quae sunt oculis subjecta fidelibus.

On this the Abbe du Bos founds a criticism, wherein he gives painting the preference to poetry in the article of moving the pa.s.sions; princ.i.p.ally on account of the greater _clearness_ of the ideas it represents. I believe this excellent judge was led into this mistake (if it be a mistake) by his system; to which he found it more conformable than I imagine it will be found to experience. I know several who admire and love painting, and yet who regard the objects of their admiration in that art with coolness enough in comparison of that warmth with which they are animated by affecting pieces of poetry or rhetoric. Among the common sort of people, I never could perceive that painting had much influence on their pa.s.sions. It is true that the best sorts of painting, as well as the best sorts of poetry, are not much understood in that sphere. But it is most certain that their pa.s.sions are very strongly roused by a fanatic preacher, or by the ballads of Chevy Chase, or the Children in the Wood, and by other little popular poems and tales that are current in that rank of life. I do not know of any paintings, bad or good, that produce the same effect. So that poetry, with all its obscurity, has a more general, as well as a more powerful dominion over the pa.s.sions, than the other art. And I think there are reasons in nature, why the obscure idea, when properly conveyed, should be more affecting than the clear. It is our ignorance of things that causes all our admiration, and chiefly excites our pa.s.sions. Knowledge and acquaintance make the most striking causes affect but little. It is thus with the vulgar; and all men are as the vulgar in what they do not understand. The ideas of eternity, and infinity, are among the most affecting we have: and yet perhaps there is nothing of which we really understand so little, as of infinity and eternity. We do not anywhere meet a more sublime description than this justly-celebrated one of Milton, wherein he gives the portrait of Satan with a dignity so suitable to the subject:

"He above the rest In shape and gesture proudly eminent Stood like a tower; his form had yet not lost All her original brightness, nor appeared Less than archangel ruined, and th' excess Of glory obscured: as when the sun new risen Looks through the horizontal misty air Shorn of his beams; or from behind the moon In dim eclipse disastrous twilight sheds On half the nations; and with fear of change Perplexes monarchs."

Here is a very n.o.ble picture; and in what does this poetical picture consist? In images of a tower, an archangel, the sun rising through mists, or in an eclipse, the ruin of monarchs and the revolutions of kingdoms. The mind is hurried out of itself, by a crowd of great and confused images; which affect because they are crowded and confused. For separate them, and you lose much of the greatness; and join them, and you infallibly lose the clearness. The images raised by poetry are always of this obscure kind; though in general the effects of poetry are by no means to be attributed to the images it raises; which point we shall examine more at large hereafter.[14] But painting, when we have allowed for the pleasure of imitation, can only affect simply by the images it presents; and even in painting, a judicious obscurity in some things contributes to the effect of the picture; because the images in painting are exactly similar to those in nature; and in nature, dark, confused, uncertain images have a greater power on the fancy to form the grander pa.s.sions, than those have which are more clear and determinate.

But where and when this observation may be applied to practice, and how far it shall be extended, will be better deduced from the nature of the subject, and from the occasion, than from any rules that can be given.

I am sensible that this idea has met with opposition, and is likely still to be rejected by several. But let it be considered that hardly anything can strike the mind with its greatness, which does not make some sort of approach towards infinity; which nothing can do whilst we are able to perceive its bounds; but to see an object distinctly, and to perceive its bounds, is one and the same thing. A clear idea is therefore another name for a little idea. There is a pa.s.sage in the book of Job amazingly sublime, and this sublimity is princ.i.p.ally due to the terrible uncertainty of the thing described: _In thoughts from the visions of the night, when deep sleep falleth upon men, fear came upon me and trembling, which made all my bones to shake. Then a spirit pa.s.sed before my face. The hair of my flesh stood up. It stood still_, but I could not discern the form thereof; _an image was before mine eyes; there was silence; and I heard a voice,--Shall mortal man be more just than G.o.d?_ We are first prepared with the utmost solemnity for the vision; we are first terrified, before we are let even into the obscure cause of our emotion: but when this grand cause of terror makes its appearance, what is it? Is it not wrapt up in the shades of its own incomprehensible darkness, more awful, more striking, more terrible, than the liveliest description, than the clearest painting, could possibly represent it? When painters have attempted to give us clear representations of these very fanciful and terrible ideas, they have, I think, almost always failed; insomuch that I have been at a loss, in all the pictures I have seen of h.e.l.l, to determine whether the painter did not intend something ludicrous. Several painters have handled a subject of this kind, with a view of a.s.sembling as many horrid phantoms as their imagination could suggest; but all the designs I have chanced to meet of the temptations of St. Anthony were rather a sort of odd, wild grotesques, than any thing capable of producing a serious pa.s.sion. In all these subjects poetry is very happy. Its apparitions, its chimeras, its harpies, its allegorical figures, are grand and affecting; and though Virgil's Fame and Homer's Discord are obscure, they are magnificent figures. These figures in painting would be clear enough, but I fear they might become ridiculous.

SECTION V.

POWER.

Besides those things which _directly_ suggest the idea of danger, and those which produce a similar effect from a mechanical cause, I know of nothing sublime, which is not some modification of power. And this branch rises, as naturally as the other two branches, from terror, the common stock of everything that is sublime. The idea of power, at first view, seems of the cla.s.s of those indifferent ones, which may equally belong to pain or to pleasure. But in reality, the affection arising from the idea of vast power is extremely remote from that neutral character. For first, we must remember[15] that the idea of pain, in its highest degree, is much stronger than the highest degree of pleasure; and that it preserves the same superiority through all the subordinate gradations. From hence it is, that where the chances for equal degrees of suffering or enjoyment are in any sort equal, the idea of the suffering must always be prevalent. And indeed the ideas of pain, and, above all, of death, are so very affecting, that whilst we remain in the presence of whatever is supposed to have the power of inflicting either, it is impossible to be perfectly free from terror. Again, we know by experience, that, for the enjoyment of pleasure, no great efforts of power are at all necessary; nay, we know that such efforts would go a great way towards destroying our satisfaction: for pleasure must be stolen, and not forced upon us; pleasure follows the will; and therefore we are generally affected with it by many things of a force greatly inferior to our own. But pain is always inflicted by a power in some way superior, because we never submit to pain willingly. So that strength, violence, pain, and terror, are ideas that rush in upon the mind together. Look at a man, or any other animal of prodigious strength, and what is your idea before reflection? Is it that this strength will be subservient to you, to your ease, to your pleasure, to your interest in any sense? No; the emotion you feel is, lest this enormous strength should be employed to the purposes of[16] rapine and destruction. That power derives all its sublimity from the terror with which it is generally accompanied, will appear evidently from its effect in the very few cases, in which it may be possible to strip a considerable degree of strength of its ability to hurt. When you do this, you spoil it of everything sublime, and it immediately becomes contemptible. An ox is a creature of vast strength; but he is an innocent creature, extremely serviceable, and not at all dangerous; for which reason the idea of an ox is by no means grand. A bull is strong too; but his strength is of another kind; often very destructive, seldom (at least amongst us) of any use in our business; the idea of a bull is therefore great, and it has frequently a place in sublime descriptions, and elevating comparisons. Let us look at another strong animal, in the two distinct lights in which we may consider him. The horse in the light of an useful beast, fit for the plough, the road, the draft; in every social useful light, the horse has nothing sublime; but is it thus that we are affected with him, _whose neck is clothed with thunder, the glory of whose nostrils is terrible, who swalloweth the ground with fierceness and rage, neither believeth that it is the sound of the trumpet_? In this description, the useful character of the horse entirely disappears, and the terrible and sublime blaze out together. We have continually about us animals of a strength that is considerable, but not pernicious.

Amongst these we never look for the sublime; it comes upon us in the gloomy forest, and in the howling wilderness, in the form of the lion, the tiger, the panther, or rhinoceros. Whenever strength is only useful, and employed for our benefit or our pleasure, then it is never sublime; for nothing can act agreeably to us, that does not act in conformity to our will; but to act agreeably to our will, it must be subject to us, and therefore can never be the cause of a grand and commanding conception. The description of the wild a.s.s, in Job, is worked up into no small sublimity, merely by insisting on his freedom, and his setting mankind at defiance; otherwise the description of such an animal could have had nothing n.o.ble in it. _Who hath loosed_ (says he) _the bands of the wild a.s.s? whose house I have made the wilderness and the barren land his dwellings. He scorneth the mult.i.tude of the city, neither regardeth he the voice of the driver. The range of the mountains is his pasture._ The magnificent description of the unicorn and of leviathan, in the same book, is full of the same heightening circ.u.mstances: _Will the unicorn be willing to serve thee? canst thou bind the unicorn with his band in the furrow? wilt thou trust him because his strength is great?--Canst thou draw out leviathan with an hook? will he make a covenant with thee?

wilt thou take him for a servant forever? shall not one be cast down even at the sight of him?_ In short, wheresoever we find strength, and in what light soever we look upon power, we shall all along observe the sublime the concomitant of terror, and contempt the attendant on a strength that is subservient and innoxious. The race of dogs, in many of their kinds, have generally a competent degree of strength and swiftness; and they exert these and other valuable qualities which they possess, greatly to our convenience and pleasure. Dogs are indeed the most social, affectionate, and amiable animals of the whole brute creation; but love approaches much nearer to contempt than is commonly imagined; and accordingly, though we caress dogs, we borrow from them an appellation of the most despicable kind, when we employ terms of reproach; and this appellation is the common mark of the last vileness and contempt in every language. Wolves have not more strength than several species of dogs; but, on account of their unmanageable fierceness, the idea of a wolf is not despicable; it is not excluded from grand descriptions and similitudes. Thus we are affected by strength, which is _natural_ power. The power which arises from inst.i.tution in kings and commanders, has the same connection with terror. Sovereigns are frequently addressed with the t.i.tle of _dread majesty_. And it may be observed, that young persons, little acquainted with the world, and who have not been used to approach men in power, are commonly struck with an awe which takes away the free use of their faculties. _When I prepared my seat in the street,_ (says Job,) _the young men saw me, and hid themselves._ Indeed so natural is this timidity with regard to power, and so strongly does it inhere in our const.i.tution, that very few are able to conquer it, but by mixing much in the business of the great world, or by using no small violence to their natural dispositions. I know some people are of opinion, that no awe, no degree of terror, accompanies the idea of power; and have hazarded to affirm, that we can contemplate the idea of G.o.d himself without any such emotion. I purposely avoided, when I first considered this subject, to introduce the idea of that great and tremendous Being, as an example in an argument so light as this; though it frequently occurred to me, not as an objection to, but as a strong confirmation of, my notions in this matter. I hope, in what I am going to say, I shall avoid presumption, where it is almost impossible for any mortal to speak with strict propriety. I say then, that whilst we consider the G.o.dhead merely as he is an object of the understanding, which forms a complex idea of power, wisdom, justice, goodness, all stretched to a degree far exceeding the bounds of our comprehension, whilst we consider the divinity in this refined and abstracted light, the imagination and pa.s.sions are little or nothing affected. But because we are bound, by the condition of our nature, to ascend to these pure and intellectual ideas, through the medium of sensible images, and to judge of these divine qualities by their evident acts and exertions, it becomes extremely hard to disentangle our idea of the cause from the effect by which we are led to know it. Thus, when we contemplate the Deity, his attributes and their operation, coming united on the mind, form a sort of sensible image, and as such are capable of affecting the imagination. Now, though in a just idea of the Deity, perhaps none of his attributes are predominant, yet, to our imagination, his power is by far the most striking. Some reflection, some comparing, is necessary to satisfy us of his wisdom, his justice, and his goodness. To be struck with his power, it is only necessary that we should open our eyes. But whilst we contemplate so vast an object, under the arm, as it were, of almighty power, and invested upon every side with omnipresence, we shrink into the minuteness of our own nature, and are, in a manner, annihilated before him. And though a consideration of his other attributes may relieve, in some measure, our apprehensions; yet no conviction of the justice with which it is exercised, nor the mercy with which it is tempered, can wholly remove the terror that naturally arises from a force which nothing can withstand. If we rejoice, we rejoice with trembling; and even whilst we are receiving benefits, we cannot but shudder at a power which can confer benefits of such mighty importance.

When the prophet David contemplated the wonders of wisdom and power which are displayed in the economy of man, he seems to be struck with a sort of divine horror, and cries out, _fearfully and wonderfully am I made_! An heathen poet has a sentiment of a similar nature; Horace looks upon it as the last effort of philosophical fort.i.tude, to behold without terror and amazement, this immense and glorious fabric of the universe:

Hunc solem, et stellas, et decedentia certis Tempora momentis, sunt qui formidine nulla Imbuti spectent.

Lucretius is a poet not to be suspected of giving way to superst.i.tious terrors; yet, when he supposes the whole mechanism of nature laid open by the master of his philosophy, his transport on this magnificent view, which he has represented in the colors of such bold and lively poetry, is overcast with a shade of secret dread and horror:

His ibi me rebus quaedam divina voluptas Percipit, atque horror; quod sic natura, tua vi Tam manifesta patens, ex omni parte retecta est.

But the Scripture alone can supply ideas answerable to the majesty of this subject. In the Scripture, wherever G.o.d is represented as appearing or speaking, everything terrible in nature is called up to heighten the awe and solemnity of the Divine presence. The Psalms, and the prophetical books, are crowded with instances of this kind. _The earth shook,_ (says the Psalmist,) _the heavens also dropped at the presence of the Lord._ And what is remarkable, the painting preserves the same character, not only when he is supposed descending to take vengeance upon the wicked, but even when he exerts the like plenitude of power in acts of beneficence to mankind. _Tremble, thou earth! at the presence of the Lord; at the presence of the G.o.d of Jacob; which turned the rock into standing water, the flint into a fountain of waters!_ It were endless to enumerate all the pa.s.sages, both in the sacred and profane writers, which establish the general sentiment of mankind, concerning the inseparable union of a sacred and reverential awe, with our ideas of the divinity. Hence the common maxim, _Primus in orbe deos fecit timor_.

This maxim may be, as I believe it is, false with regard to the origin of religion. The maker of the maxim saw how inseparable these ideas were, without considering that the notion of some great power must be always precedent to our dread of it. But this dread must necessarily follow the idea of such a power, when it is once excited in the mind. It is on this principle that true religion has, and must have, so large a mixture of salutary fear; and that false religions have generally nothing else but fear to support them. Before the Christian religion had, as it were, humanized the idea of the Divinity, and brought it somewhat nearer to us, there was very little said of the love of G.o.d.

The followers of Plato have something of it, and only something; the other writers of pagan antiquity, whether poets or philosophers, nothing at all. And they who consider with what infinite attention, by what a disregard of every perishable object, through what long habits of piety and contemplation it is that any man is able to attain an entire love and devotion to the Deity, will easily perceive that it is not the first, the most natural, and the most striking effect which proceeds from that idea. Thus we have traced power through its several gradations unto the highest of all, where our imagination is finally lost; and we find terror, quite throughout the progress, its inseparable companion, and growing along with it, as far as we can possibly trace them. Now, as power is undoubtedly a capital source of the sublime, this will point out evidently from whence its energy is derived, and to what cla.s.s of ideas we ought to unite it.

SECTION VI.

PRIVATION.

ALL _general_ privations are great, because they are all terrible; _vacuity_, _darkness_, _solitude_, and _silence_. With what a fire of imagination, yet with what severity of judgment, has Virgil ama.s.sed all these circ.u.mstances, where he knows that all the images of a tremendous dignity ought to be united at the mouth of h.e.l.l! Where, before he unlocks the secrets of the great deep, he seems to be seized with a religious horror, and to retire astonished at the boldness of his own design:

Dii, quibus imperium est animarum, umbraeque _silentes_!

Et Chaos, et Phlegethon! loca _nocte silentia_ late!

Sit mihi fas audita loqui! sit numine vestro Pandere res alta terra et _caligine_ mersas!

Ibant _obscuri_, _sola_ sub _nocte_, per _umbram_, Perque domos Ditis _vacuas_, et _inania_ regus.

"Ye subterraneous G.o.ds! whose awful sway The gliding ghosts, and _silent_ shades obey: O Chaos h.o.a.r! and Phlegethon profound!

Whose solemn empire stretches wide around; Give me, ye great, tremendous powers, to tell Of scenes and wonders in the depth of h.e.l.l; Give me your mighty secrets to display From those _black_ realms of darkness to the day."

PITT.

"_Obscure_ they went through dreary _shades_ that led Along the _waste_ dominions of the _dead_."

DRYDEN.

SECTION VII.

VASTNESS.

Greatness[17] of dimension is a powerful cause of the sublime. This is too evident, and the observation too common, to need any ill.u.s.tration; it is not so common to consider in what ways greatness of dimension, vastness of extent or quant.i.ty, has the most striking effect. For, certainly, there are ways and modes wherein the same quant.i.ty of extension shall produce greater effects than it is found to do in others. Extension is either in length, height, or depth. Of these the length strikes least; a hundred yards of even ground will never work such an effect as a tower a hundred yards high, or a rock or mountain of that alt.i.tude. I am apt to imagine, likewise, that height is less grand than depth; and that we are more struck at looking down from a precipice, than looking up at an object of equal height; but of that I am not very positive. A perpendicular has more force in forming the sublime, than an inclined plane, and the effects of a rugged and broken surface seem stronger than where it is smooth and polished. It would carry us out of our way to enter in this place into the cause of these appearances, but certain it is they afford a large and fruitful field of speculation. However, it may not be amiss to add to these remarks upon magnitude, that as the great extreme of dimension is sublime, so the last extreme of littleness is in some measure sublime likewise; when we attend to the infinite divisibility of matter, when we pursue animal life into these excessively small, and yet organized beings, that escape the nicest inquisition of the sense; when we push our discoveries yet downward, and consider those creatures so many degrees yet smaller, and the still diminis.h.i.+ng scale of existence, in tracing which the imagination is lost as well as the sense; we become amazed and confounded at the wonders of minuteness; nor can we distinguish in its effect this extreme of littleness from the vast itself. For division must be infinite as well as addition; because the idea of a perfect unity can no more be arrived at, than that of a complete whole, to which nothing may be added.

SECTION VIII.

INFINITY.

Another source of the sublime is _infinity_; if it does not rather belong to the last. Infinity has a tendency to fill the mind with that sort of delightful horror, which is the most genuine effect, and truest test of the sublime. There are scarce any things which can become the objects of our senses, that are really and in their own nature infinite.

But the eye not being able to perceive the bounds of many things, they seem to be infinite, and they produce the same effects as if they were really so. We are deceived in the like manner, if the parts of some large object are so continued to any indefinite number, that the imagination meets no check which may hinder its extending them at pleasure.

Whenever we repeat any idea frequently, the mind, by a sort of mechanism, repeats it long after the first cause has ceased to operate.[18] After whirling about, when we sit down, the objects about us still seem to whirl. After a long succession of noises, as the fall of waters, or the beating of forge-hammers, the hammers beat and the waters roar in the imagination long after the first sounds have ceased to affect it; and they die away at last by gradations which are scarcely perceptible. If you hold up a straight pole, with your eye to one end, it will seem extended to a length almost incredible.[19] Place a number of uniform and equi-distant marks on this pole, they will cause the same deception, and seem multiplied without end. The senses, strongly affected in some one manner, cannot quickly change their tenor, or adapt themselves to other things; but they continue in their old channel until the strength of the first mover decays. This is the reason of an appearance very frequent in madmen; that they remain whole days and nights, sometimes whole years, in the constant repet.i.tion of some remark, some complaint, or song; which having struck powerfully on their disordered imagination, in the beginning of their frenzy, every repet.i.tion reinforces it with new strength, and the hurry of their spirits, unrestrained by the curb of reason, continues it to the end of their lives.

SECTION IX.

SUCCESSION AND UNIFORMITY.

Succession and _uniformity_ of parts are what const.i.tute the artificial infinite. 1. _Succession_; which is requisite that the parts may be continued so long and in such a direction, as by their frequent impulses on the sense to impress the imagination with an idea of their progress beyond their actual limits. 2. _Uniformity_; because, if the figures of the parts should be changed, the imagination at every change finds a check; you are presented at every alteration with the termination of one idea, and the beginning of another; by which means it becomes impossible to continue that uninterrupted progression, which alone can stamp on bounded objects the character of infinity. It is in this kind of artificial infinity, I believe, we ought to look for the cause why a rotund has such a n.o.ble effect.[20] For in a rotund, whether it be a building or a plantation, you can nowhere fix a boundary; turn which way you will, the same object still seems to continue, and the imagination has no rest. But the parts must be uniform, as well as circularly disposed, to give this figure its full force; because any difference, whether it be in the disposition, or in the figure, or even in the color of the parts, is highly prejudicial to the idea of infinity, which every change must check and interrupt, at every alteration commencing a new series. On the same principles of succession and uniformity, the grand appearance of the ancient heathen temples, which were generally oblong forms, with a range of uniform pillars on every side, will be easily accounted for. From the same cause also may be derived the grand effect of the aisles in many of our own old cathedrals. The form of a cross used in some churches seems to me not so eligible as the parallelogram of the ancients; at least, I imagine it is not so proper for the outside. For, supposing the arms of the cross every way equal, if you stand in a direction parallel to any of the side walls, or colonnades, instead of a deception that makes the building more extended than it is, you are cut off from a considerable part (two thirds) of its _actual_ length; and, to prevent all possibility of progression, the arms of the cross taking a new direction, make a right angle with the beam, and thereby wholly turn the imagination from the repet.i.tion of the former idea. Or suppose the spectator placed where he may take a direct view of such a building, what will be the consequence? the necessary consequence will be, that a good part of the basis of each angle formed by the intersection of the arms of the cross, must be inevitably lost; the whole must of course a.s.sume a broken, unconnected figure; the lights must be unequal, here strong, and there weak; without that n.o.ble gradation which the perspective always effects on parts disposed uninterruptedly in a right line. Some or all of these objections will lie against every figure of a cross, in whatever view you take it. I exemplified them in the Greek cross, in which these faults appear the most strongly; but they appear in some degree in all sorts of crosses.