most disinterested; it is ready to sacrifice every thing, even life itself, for the beloved object ;but it is anxious to appropriate the beloved object entirely to itself.

Where the impetuosity of passion is not succeeded by indifference, it gives place to the milder and more permanent joys of conjugal affection.

Filial affections, if they do not originate from, are closely connected with an early sense of superiority, united with a conviction that this superiority is exercised in perpetual cares and acts of kindness.

Fraternal affection owes much of its strength to the closest habits of intimacy, the perception of one common interest, and an impressive sense of the inestimable value of domestic harmony.

The friendly affections are inspired by the contemplation of pleasing qualities, and the perception of a similarity in disposition. They are always cherished by reciprocal acts of kindness.

All these connections may be said to relate most intimately to Self. They manifest an adoption of others into our hearts: They blend and intermix interests so completely, that the ardent desire of good towards the particular objects of these affections, is not considered as a branch

of disinterested benevolence. All the Passions and affections which have been enumerated under the preceding Class, as primarily belonging to the selfish principle, may be excited by the state and situation of those we love, with equal, and sometimes with superior vigour. In events incidental to them, Joy, Desire, Hope, Sorrow, Fear, Anger, become as quick and impetuous, as in cases where our own interests are exclusively concerned: and wherever the Universal Parent has constituted us the agents, or the guardians of the good fortune of others, we enjoy the affections of Satisfaction, Contentment, Complacency, &c. according to the degrees of their prosperity, or, the value of circumstances contributing to it, as if this good immediately per tained to Ourselves.

To the good-will which extends itself beyond the circle of personal attachments, and with which our own permanent welfare is not so intimately connected,-to the good-will which is often exercised towards strangers, and which is some times exercised by generous minds towards enemies, is the title of Benevolence usually applied. Because it is here that the innate benignity of disposition appears the most conspi

cuously. In these instances of good-will nothing selfish appears. The benevolence acquires the character of being pure and disinterested.

Considering this benevolence as a Principle constituting a pre-disposition, or a readiness of temper to act in a manner correspondent to the particular situation of the object, the direct operation of this principle will manifest itself by emotions and affections, to which the term SYMPATHY seems to be peculiarly applicable.

According to the observations already made upon Sympathy, it may be considered as an inward feeling, which is excited by the particular and extraordinary situation of another; or which harmonizes with the condition and feelings of its object. Sympathy indicates a mind attuned to correspondent vibrations, whether they be of a pleasing or displeasing kind. Consequently it operates with various degrees of strength, according to the degrees of danger to which its objects may be exposed;-to the misery they suffer, and the aggravating circumstances attending it to the good fortune with which they are surprised and delighted;---and to their capacities of receiving good. It also disposes the mind to accommodate itself to the tastes, dispositions, and manners of others, in the social intercourses of life.

In this enlarged sense of the term may sympathy be considered as a passion, an affection, and a disposition.

In some urgent and extraordinary cases, Sympathy rises into an emotion, which yields not, in strength and exertions, to the most violent of the selfish passions. When its object is suddenly exposed to some instantaneous and tremendous danger, which demands immediate aid, the whole soul is devoted to the sufferer. Danger and relief are the thoughts which occupy the mind, to the total exclusion of every other. Impelled by this irresistible emotion, the sympathizer plunges into the ocean and braves its billows, or rushes into the midst of flames, regardless of their horrors, to snatch a wretched victim from destruction. He is insensible to personal danger, where it is the greatest, I will not say that he does not listen to the suggestions of prudence, as prudential thoughts are not suggested. There is no passion, excepting anger, approaching to madness, which resembles the heedless impetuosity of this emotion Rage, eager to punish an offence or to revenge an insult, will also rush into danger, and expose its own life in order to glut its passion; but its pallid countenance and the tremour of its limbs, indicate that Self is always predominant. The im

pulse of Sympathy renders the generous mind completely courageous. It is a stranger to personal fear; all its anxieties are transferred to the perils of the object.

When the evil is less sudden and alarming; when it is apparently of a permanent nature, sympathy with distress becomes an affection.

Sympathetic affections are distinguished into various species, and discriminated by various appellations, according to the peculiarities attendant upon their cause, or the particular state of their object.

They may be divided into those which respect Distress, Prosperity, Imitation.

Of those which respect Distress, the following are the principal.

Compassion. Compassion is that species of affection, which is excited, either by the actual distress of its object, or by some impending calamity which appears inevitable. It is a benevolent sorrow at their sufferings, or their approaching misery. The etymology of the word expresses this idea with strict propriety; as it signifies suffering with the object.

Compassion is always connected with a disposition to relieve, and will always prompt to vigorous exertions, wherever there is a pos