or cheeks, as he judges most becoming; whoever of these two despises the other for his attention to the fashion of his country; whichever feels himself provoked to laugh, is the barbarian." Good taste with respect to the fashions, then, would seem to consist, not in following them, or in paying them attention, except so far as to avoid attracting notice in any way by dress; for it is a strong indication, when a person seeks notice from that, that there is about him little else that is worthy of notice. The foundation of taste in the fashions, however, being what I have now stated, it is obvious that a quick perception of their ever-varying changes and a ready and careful accommodation to them, can belong, whether in man or woman, only to a mind essentially frivolous; and that such a taste, if not absolutely incompatible with a perception of all that is permanently grand and beautiful in the works of God, is yet seldom connected with it. Such a taste must, of course, rather injure than promote good morals. I have now considered taste as exercised indifferently upon any objects within its appropriate province. It still remains that I should say something, which I propose to do in another Lecture, on Moral Taste, or on taste having moral actions for its object. LECTURE II. It was observed on a former occasion, that material objects produce their effect upon taste chiefly as signs; but it is the opinion of Mr. Alison, of Mr. Jeffries, and others of high authority on this point, that it is solely as signs--solely as suggesting intellectual and moral qualities--that they have an effect. It is quite evident that mere matter in a chaotic state, or in any state which is not either produced by mind or such as mind would produce, cannot be beautiful; and hence it is said that it can be beautiful only as a means of indicating qualities that do not belong to itself.