it, which we express by the term dissatisfaction. It is a painful feeling, though only in a small degree; but its nature, like that of all other simple emotions, cannot be fully understood, except by a reference to the testimony of our own inward experience.

When from any circumstance the emotion of dissatisfaction exists in an increased degree, we often express this difference, although the nature of the feeling remains the same, by another term, that of displeasure.

There appear to be other forms of the simple feeling of dissatisfaction. The feeling of disgust is the emotion of dissatisfaction, existing in an increased degree, but under such circumstances as to distinguish it, in the view of our consciousness, from the feeling of displeasure. The latter feeling approximates more closely to an emotion of hostility to the cause of it than the former. The terms are sometimes used together, and yet not as perfectly synonymous; as when we say that, on a certain occasion, we were both displeased and disgusted.

87. Emotions of diffidence, modesty, and shame.

There is an emotion, often indicated outwardly by a half-averted look, and a shyness and awkwardness of manner, expressed by the term diffidence. An interesting modification of this feeling, as we suppose it to be, is modesty; differing from diffidence perhaps slightly in kind or nature, but probably only in degree. Although this feeling attracts but little notice in the genealogy of our mental operations, and occupies but a small space in its description, it is important in its results. It combines its influences, in connexion with the natural desire of regard or esteem, in keeping men in their place, and in thus sustaining that propriety of conduct and those gradations of honour and of duty which are so essential to the existence and the happiness of society.

A higher degree of this mental state is shame. When we find ourselves involved in any marked improprieties of conduct, this feeling exists, characterized outwardly by a downcast eye and a flushed countenance. It is not, however, exclusively attendant upon guilt, although guilt, among other consequences flowing from it, is in part punished in this way; but seems to be rather an

appropriate punishment attendant on those minor violations of decency and order, which may exist without an infringement on morals.

88. Emotions of regard, reverence, and adoration.

Different from all the feelings which have now been mentioned is the emotion of regard or respect, which, in its simplest form at least, we exercise towards the great mass of our fellow-beings. The mere fact that they are creatures of God, and are possessed of intellectual and moral powers like our own, is deemed sufficient to lay the foundation of the exercise of this feeling towards them.

When we observe in any individuals marked traits of mental excellence, as wisdom, truth, and justice, especially when these traits are expanded and exalted by great age, the feeling of respect, which we exercise in ordinary cases, is heightened into reverence. Every country can boast of a few such men, the just objects of the deepened regard of reverence; and the eyes of successive generations have been turned with the same deep feeling towards those who are scattered along, in various places, in the long tract of history.

When the reverence or veneration is free from every inferior intermixture; in other words, when the object of it is regarded as without weakness and possessed of every possible perfection, it then becomes adoration; a homage of the soul so pure and exalted, that it properly belongs only to the Supreme Being. The wisdom of the wisest men is often perplexed with errors; the goodness of the best of men is marred by occasional infirmities; how much deeper, therefore, and purer, and more elevated will be our sentiments of veneration, when directed towards Him whose wisdom never fails, and who is not only just and kind in his administrations, but the original and inexhaustible source of beneficence and rectitude!

We conclude here the examination of the Emotions. We would not pretend that this part of our sentient nature has been fully explored in the views which have been taken, but would hope that so much has been said as to throw some satisfactory light upon it, and to leave us at liberty to turn to another class of subjects.

CHAPTER I.

NATURE OF DESIRES.

989. Of the prevalence of desire in this department of the mind. WE now proceed to enter upon a separate portion of the Natural or Pathematic Sensibilities, distinguished from that which has hitherto received our attention by the possession of its appropriate nature, and by sustaining its distinct and appropriate relations. The characteristic element of this region of the Natural Sensibilities, that which, in fact, constitutes the basis of its existence, is the state of mind, distinct from all others, which we denominate Desire. This state of mind not only stands at the threshold of the department which we now enter upon, but diffuses abroad its influence, and runs through, and gives a character to all the subordinate divisions into which this part of the Pathematic nature will be found to resolve itself. No appetite, no propensity, or affection exists in fact, nor can we suppose it possible for them to exist, exclusively of any intermixture of the ingredient of DESIRE.—It is for this reason that we denominate this portion of the sensitive nature Desires, as we called the other Emotions; and as we sometimes speak of the EMOTIVE sensibilities, so we might, with no impropriety, speak of the DESIROUS or DESIRIVE sensibilities.

90. The nature of desires known from consciousness.

AS DESIRES Occupy so prominent a place in those principles of the mind which we now propose to give some account of, it is proper to delay here, in order briefly to attempt some explanation of their nature. And in doing this, we are obliged, in the first place, to repeat the remark already often made, that we must turn the acts of the mind inward upon itself, and consult the intimations of our own consciousness. We do not suppose that any definition of desire, inasmuch as it is obviously a simple state of the mind, could possibly throw any such light