When it is asked, whether a quick or a slow apprehension be most valuable? whether one, that at first view penetrates into a subject, but can perform nothing upon study; or a contrary character, which must work out every thing by dint of application? whether a clear head, or a copious invention? whether a profound genius, or a sure judgment? in short, what character, or peculiar understanding, is more excellent than another? 'Tis evident we can answer none of these questions, without considering which of those qualities capacitates a man best for the world, and carries him farthest in any of his undertakings. There are many other qualities of the mind, whose merit is derived from the same origin. _Industry, perseverance, patience, activity, vigilance, application, constancy_, with other virtues of that kind, which 'twill be easy to recollect, are esteemed valuable upon no other account than their advantage in the conduct of life. 'Tis the same case with _temperance, frugality, economy, resolution_; as, on the other hand, _prodigality, luxury, irresolution, uncertainty_, are vicious, merely because they draw ruin upon us, and incapacitate us for business and action. As wisdom and good sense are valued because they are _useful_ to the person possessed of them, so _wit_ and _eloquence_ are valued because they are _immediately agreeable_ to others. On the other hand, _good humour_ is loved and esteemed, because it is _immediately agreeable_ to the person himself. 'Tis evident, that the conversation of a man of wit is very satisfactory; as a cheerful good-humoured companion diffuses a joy over the whole company, from a sympathy with his gaiety. These qualities, therefore, being agreeable, they naturally beget love and esteem, and answer to all the characters of virtue. 'Tis difficult to tell, on many occasions, what it is that renders one man's conversation so agreeable and entertaining, and another's so insipid and distasteful. As conversation is a transcript of the mind as well as books, the same qualities which render the one valuable must give us an esteem for the other. This we shall consider afterwards. In the mean time, it may be affirmed in general, that all the merit a man may derive from his conversation (which, no doubt, may be very considerable) arises from nothing but the pleasure it conveys to those who are present. In this view, _cleanliness_ is also to be regarded as a virtue, since it naturally renders us agreeable to others, and is a very considerable source of love and affection. No one will deny that a negligence in this particular is a fault; and as faults are nothing but smaller vices, and this fault can have no other origin than the uneasy sensation which it excites in others, we may in this instance, seemingly so trivial, clearly discover the origin of the moral distinction of vice and virtue in other instances.