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greater pleasure. And this, in distinction from Humanity or Philanthropy, which extends to all mankind, as well as in distinction from Patriotism, which merely spreads itself over the extent of our country, we call FRIENDSHIP.

This affection, like the other benevolent affections which have been mentioned, includes in itself an emotion of pleasure, combined with the desire of good to its object. It exists, or may be supposed to exist, in respect to those persons who are not only so situated as to be the subjects of our intimacy, but possess such qualities as to be deserving of our esteem. It is, perhaps, a common remark, in connexion with this particular view of the subject, that a similarity of character is requisite as a basis of this affection. This, to some extent, is true; but the remark is not to be received without some limitation. It is certainly the case, that friendship is consistent with diversities of intellect. Persons who differ much in the quickness and amplitude of intellectual action, may nevertheless entertain for each other a sincere friendship. But it must be admitted, it does not readily appear how such friendship can exist in the case of persons who differ essentially in moral character. The fact that one of the parties is virtuous, the other vicious; that one of them attaches his highest veneration and esteem to that rectitude which the other regards as of no value, can hardly fail to interpose between them, as far as the reciprocation of friendship is concerned, an insuperable barrier.

It seems to be the opinion of Mr. Stewart, although we may entertain feelings of decided regard and goodwill to a great number of persons, that Friendship, in the strict and appropriate sense of the term, is necessarily much more limited. It will be understood that we speak now of real Friendship; of an attachment firm and unwavering; and not of that mere aspect or semblance which so often bears the name. It is true, there are some persons who profess to have a wide circle of friends, and this is undoubtedly sometimes

the fact. But, in a majority of cases, we have reason to think, that those whose apparent friendships are very much multiplied, seek the company and cherish the acquaintance of others, not so much because they entertain feelings of true friendship towards them, as for the purpose of gratifying an inordinate and restless desire of society. It is certain that the desire of society, when not properly regulated, frequently operates in this way, and thus furnishes occasion for a semblance of friendship, which has for its support, instead of an emotion of genuine benevolence, nothing higher or better, if the desire of society be of that unregulated and inordinate kind which has been supposed, than a basis of selfishness.

§ 185. Of the affection of pity, or sympathy.

It is not unfrequently the case that we find around us objects of suffering; those who, from want, or disease, or some other cause, are justly entitled to the aid of their fellow-men. In order to meet this state of things, Providence has kindly implanted within us the principle of Pity, which prompts us, by an instinctive and powerful impulse, to render the aid which is so frequently needed. This benevolent affection differs from others in being based upon a painful instead of a pleasant emotion. The occasion of the exercise of the affection of Pity or Sympathy is some case of suffering. On contemplating the scene of suffering, it is the result, in all ordinary cases, that we experience a painful emotion, which is followed by a desire to relieve the suffering object.

This principle is practically a very important one. It is a sentiment of Bishop Butler, expressed in connexion with this very subject, that the misery of men is much more directly, and to a much greater extent, under the power of others than their happiness. The sources of happiness, both mental and bodily, are to a great extent in ourselves; and although they are susceptible of increase through the instrumentality of the kind offices of others, yet not ordinarily in a very

great degree. But it is in the power of any individual, who is thus evilly disposed, to plunge others, not one or two merely, but even whole neighbourhoods, into misery. The principle of Pity, which is called forth not only in the actual, but also in the anticipated prospect of suffering, aids, in connexion with other causes, in keeping under proper restraint any tendency to a wrong exercise of this important power. It not only exercises the important office of preventing suffering, by operating, as it were, in anticipation, but it visits, watches over, and relieves it when it has actually occurred. And in this last point of view particularly, as well as in the other, it commends itself to our notice and admiration, as a practical principle eminently suited to the condition and wants of man.

§ 186. Of the moral character of pity.

It is an opinion sometimes expressed, that an affection so amiable, and generally so useful as that of Pity, cannot be otherwise than virtuous. It is not wonderful, when we take into view the interesting character of the affection, that such an opinion should be entertained; but we cannot regard it as strictly correct. It is well understood, so much so as not to be considered a matter of doubt, that this affection operates in the first instance instinctively. And it is easy to see the intention of nature in instituting this form of its action. In a multitude of cases where we can relieve the sufferings of our fellow-men, our assistance would come too late if we acted on the hesitating and cautious suggestions of reason. An instinctive action, therefore, is necessary. And, so far as the action of the principle is of this kind, it must be obvious that it is neither virtuous nor vicious.

But there is another view of this subject. The principle of sympathy may be checked in its exercise when it is too intense, or increased when deficient, under the influences of a deliberate and voluntary effort. And, under these circumstances, its action may have a voluntary character, being right or wrong

according to the circumstances of the case. It is right when it is subordinated to the requisitions of an enlightened conscience, but otherwise is wrong. And it may be wrong by excess as well as by defect. If, for instance, we happened to see a person severely but justly punished under the authority of law, we might exercise pity in his behalf. But if, under the mere impulse of pity, we should be led to attempt his rescue, in violation of the rights and interests of society, such an exercise of it would be wrong. Again, we can hardly fail to pity the wretchedness of the emaciated beggar who asks for our assistance; but if we are well persuaded that the bestowment of alms will only tend to encourage those vicious habits which have led to this wretchedness, it may become a duty both to check our sympathy and to withhold our aid. -(See § 174-176.)

At the same time, we do not deny that we may very justly draw inferences in favour of the virtuousness of that man's character in whom this interesting passion is predominant. And we say this, because, although sympathy does not necessarily imply virtuousness, yet, in point of fact, it is seldom the case that they are at variance with each other. They generally run in the same track, acting harmoniously together.

§ 187. Of the affection of gratitude.

Another distinct modification of that general state of the mind which is denominated love, is the implanted or connatural affection of GRATITUDE. Although this, like the other benevolent affections, includes an emotion of pleasure or delight, combined with a desire of good or a benevolent feeling towards the object of it, it nevertheless has its characteristics, which clearly distinguish it from them. We never give the name of gratitude, for instance, to this combination of pleasant and benevolent feeling, except it arise in reference to some benefit or benefits conferred. Furthermore, GRATITUDE involves, as the basis or occasion of its origin, not only the mere fact of a good conferred, but of

a designed or intentional benefit. If the benefit which we have received can be traced to some private or selfish motive on the part of the person from whom it comes, we may be pleased, as we probably shall be, with the good that has accrued to us; but shall cease, from the moment of the discovery of his motive, to entertain any gratitude to the author of it. Gratitude, therefore, can never be excited within us, except in view of what is in fact, or is supposed to be, true, unadulterated benevolence.

Different individuals manifest considerable diversity in the exercise of grateful emotions. There are some persons who exhibit, in the reception of the favours conferred upon them, but slight visible marks of grateful regard; others are incapable of such a passive reception of benefits, and are strongly affected with their bestowal. This difference is probably owing, in part, to original diversities of constitution, and is partly to be ascribed to different views of the characters and duties of men, or to other adventitious circumstances.

The affection of gratitude, under whatever diversities of aspect it may show itself, at different times and in different persons, is undoubtedly to be regarded as, on the whole, one of the interesting and ennobling traits of human nature. It imparts a feature of loveliness, a mingled aspect of amiability and justice to the human character which it might not otherwise possess. It is also practically important, inasmuch as it affords an indirect, but still a decided encouragement to deeds of benevolence. And although there are some in whom the principle, if it exists at all, exists in too slight a degree, yet, in general, the man who has received what he knows to be a well-meant kindness will not withhold this tribute of nature. There are some interesting lines of Southey, which Bishop Heber, on the occasion of his leaving England for India, has quoted as descriptive of his own personal experience, that may be appropriately introduced in connexion with this subject:

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