To begin with the first phenomenon, why a great distance increases our esteem and admiration for an object; 'tis evident that the mere view and contemplation of any greatness, whether successive or extended, enlarges the soul, and gives it a sensible delight and pleasure. A wide plain, the ocean, eternity, a succession of several ages; all these are entertaining objects, and excel every thing, however beautiful, which accompanies not its beauty with a suitable greatness. Now, when any very distant object is presented to the imagination, we naturally reflect on the interposed distance, and by that means conceiving something great and magnificent, receive the usual satisfaction. But as the fancy passes easily from one idea to another related to it, and transports to the second all the passions excited by the first, the admiration, which is directed to the distance, naturally diffuses itself over the distant object. Accordingly we find, that 'tis not necessary the object should be actually distant from us in order to cause our admiration; but that 'tis sufficient if, by the natural association of ideas, it conveys our view to any considerable distance. A great traveller, though in the same chamber, will pass for a very extraordinary person; as a Greek medal, even in our cabinet, is always esteemed a valuable curiosity. Here the object, by a natural transition, conveys our view to the distance; and the admiration which arises from that distance, by another natural transition, returns back to the object. But though every great distance produces an admiration for the distant object, a distance in time has a more considerable effect than that in space. Ancient busts and inscriptions are more valued than Japan tables: and, not to mention the Greeks and Romans, 'tis certain we regard with more veneration the old Chaldeans and Egyptians, than the modern Chinese and Persians; and bestow more fruitless pains to clear up the history and chronology of the former, than it would cost us to make a voyage, and be certainly informed of the character, learning, and government of the latter. I shall be obliged to make a digression in order to explain this phenomenon. 'Tis a quality very observable in human nature, that any opposition which does not entirely discourage and intimidate us, has rather a contrary effect, and inspires us with a more than ordinary grandeur and magnanimity. In collecting our force to overcome the opposition, we invigorate the soul, and give it an elevation with which otherwise it would never have been acquainted. Compliance, by rendering our strength useless, makes us insensible of it; but opposition awakens and employs it. This is also true in the inverse. Opposition not only enlarges the soul; but the soul, when full of courage and magnanimity, in a manner seeks opposition. Spumantemque dari pecora inter inertia votis Optat aprum, aut fulvum descendere monte leonem.