la raison aurait approuvé, après qu'elle se serait donné le temps de l'examiner assez pour en juger par des justes idées._"[44] And somewhat prior to him Trevisano considered it "a sentiment always willing to conform to whatsoever reason accepts," and in conjunction with divine grace, a powerful help to man in revealing the true and good, no longer able to circulate freely among mankind owing to original sin. For König (1727) in Germany taste was "a power of the intellect, product of a healthy mind and acute judgement which makes one able to feel the true, good and beautiful"; and for Bodmer in 1736 (after lengthy correspondence on the subject with his Italian friend Calepio) "a practised reflexion, prompt and penetrating into the smallest details, by which intellect is able to distinguish the true from the false, the perfect from the imperfect." Calepio and Bodmer were opponents of pure feeling, and made a distinction between "taste" and "good taste."[45] Traversing the same intellectualistic path, Muratori speaks of "good taste" in "erudition" and others of "good taste in philosophy." [Sidenote: _The "je ne sais quoi."_] Perhaps those authors were wise who preferred to remain vague and to identify taste with an indefinable Something, a _je ne sais quoi_; a _nescio quid_: a new expression which expressed nothing new, but at least called attention to the problem. Bouhours (1671) discusses it at length: "_Les Italiens, qui font mystère de tout, emploient en toutes rencontres leur_ non so che: _on ne voit rien de plus commune dans leurs poètes,_" and quotes Tasso and others in confirmation.[45] A note upon it is found in Salvini: "This 'good taste' has but recently come to the front; it seems a vague term applicable to nothing particular, and is equivalent to the _non so che,_ to a happy or successful turn of wit."[46] Father Feijóo, who wrote on the _Razón del gusto_ and on _El no se qué_ (1733), says very wisely: "_En muchas producciones no solo de la naturaleza, sino del arte, y aun mas del arte que de la naturaleza, encuentran los hombres, fuera di aquellas perfecciones sujetes á su comprehension racional, otro genero de primor misterioso que, lisonjeando el gusto, atormenta el entendemento. Los sentidos le palpan, pero no le puede dissipar la razon, y así, al querer explicarle, no se encuentran voces ni conceptos que cuadren á su idea, y salimos del paso con decir que hay un non se qué, que agrada, que enamora que hechiza, sin que pueda encontrarse revelacion mas clara da este natural misterio._"[47] And President Montesquieu: "_Il y a quelquefois dans les personnes ou dans les choses un charme invisible, une grâce naturelle, qu'on n'a pu définir, et qu'on a été forcé d'appeler le je ne sais quoi. Il me semble que c'est un effet principalement fondé sur la surprise._"[48] Some writers rebelled against the subterfuge of the _je ne sais quoi,_ saying, rightly enough, that it was a confession of ignorance: but they knew not how to