The noble sister of Poplicola, The moon of Rome; chasle as the isicle That’s curdled by the frost from purest snow, And hangs on Dian’s temple. _Coriolanus, act 5. sc. 3._ Thus it is, that the respect and esteem, which the great, the powerful, the opulent naturally command, are in some measure communicated to their dress, to their manners, and to all their connections. It is this principle, which in matters left to our own choice prevails over the natural taste of beauty and propriety, and gives currency to what is called _the fashion_. By means of the same easiness of transition, the bad qualities of an object are carried along, and grafted upon related objects. Every good quality in a person is extinguished by hatred; and every bad quality is spread upon all his connections. A relation more slight and transitory than that of hatred, may have the same effect. Thus the bearer of bad tidings becomes an object of aversion: Fellow begone, I cannot brook thy sight, This news hath made thee a most ugly man. _King John, act 3. sc. 1._ Yet the first bringer of unwelcome news Hath but a losing office: and his tongue Sounds ever after, as a sullen bell Remember’d, tolling a departing friend. _Second part, Henry IV. act 1. sc. 3._ This disposition of the mind to communicate the properties of one object to another, is not always proportioned to the intimacy of their connection. The order of the transition from object to object, hath also an influence. The sense of order operates not less powerfully in this case, than in the succession of ideas[20]. If a thing be agreeable in itself, all its accessories appear agreeable. But the agreeableness of an accessory, extends not itself so readily to the principal. Any dress upon a fine woman is becoming; but the most elegant ornaments upon one that is homely, have scarce any effect to mend her appearance. The reason will be obvious, from what is said in the chapter above cited. The mind passes more easily from the principal to its accessories, than in the opposite direction.