第15章

When we consider, that the reality of any amicable propensity in the human mind has been frequently contested; when we recollect the prevalence of interested competitions, with their attendant passions of jealousy, envy, and malice; it may seem strange to alledge, that love and compassion are the most powerful principles in the human breast: but they are destined, on many occasions, to urge with the most irresistible vehemence;and if the desire of self-preservation be more constant, and more uniform, these are a more plentiful source of enthusiasm, satisfaction, and joy. With a power, not inferior to that of resentment and rage, they hurry the mind into every sacrifice of interest, and bear it undismayed through every hardship and danger.

The disposition on which friendship is grafted, glows with satisfaction in the hours of tranquillity, and is pleasant, not only in its triumphs, but even in its sorrows. It throws a grace on the external air, and, by its expression on the countenance, compensates for the want of beauty, or gives a charm which no complexion or features can equal. From this source the scenes of human life derive their principal felicity; and their imitations in poetry, their principal ornament. Descriptions of nature, even representations of a vigorous conduct, and a manly courage, do not engage the heart, if they be not mixed with the exhibition of generous sentiments, and the pathetic, which is found to arise in the struggles, the triumphs, or the misfortunes of a tender affection. The death of Polites, in the Aeneid, is not more affecting than that of many others who perished in the ruins of Troy; but the aged Priam was present when this last of his sons was slain; and the agonies of grief and sorrow force the parent from his retreat, to fall by the hand that shed the blood of his child. The pathetic of Homer consists in exhibiting the force of affections, not in exciting mere terror and pity; passions he has never perhaps, in any instance, attempted to raise.

With this tendency to kindle into enthusiasm, with this command over the heart, with the pleasure that attends its emotions, and with all its effects in meriting confidence, and procuring esteem, it is not surprising, that a principle of humanity should give the tone to our commendations and our censures, and even where it is hindered from directing our conduct, should still give to the mind, on reflection, its knowledge of what is desirable in the human character. What hast thou done with thy brother Abel? was the first expostulation in behalf of morality; and if the first answer has been often repeated, mankind have notwithstand-standing, in one sense, sufficiently acknowledged the charge of their nature. They have felt, they have talked, and even acted, as the keepers of their fellow-creatures: They have made the indications of candour and mutual affection the test of what is meritorious and amiable in the characters of men: They have made cruelty and oppression the principal objects of their indignation and rage: Even while the head is occupied with projects of interest, the heart is often seduced into friendship; and while business proceeds on the maxims of self-preservation, the careless hour is employed in generosity and kindness.

Hence the rule by which men commonly judge of external actions, is taken from the supposed influence of such actions on the general good. To abstain from harm, is the great law of natural justice; to diffuse happiness is the law of morality; and when we censure the conferring a favour on one or a few at the expence of many, we refer to public utility, as the great object at which the actions of men should be aimed.

After all, it must be confessed, that if a principle of affection to mankind, be the basis of our moral approbation and dislike, we sometimes proceed in distributing applause or censure, without precisely attending to the degree in which our fellow-creatures are hurt or obliged; and that, besides the virtues of candour, friendship, generosity, and public spirit, which bear an immediate reference to this principle, there are others which may seem to derive their commendation from a different source. Temperance, prudence, fortitude, are those qualities likewise admired from a principle of regard to our fellow-creatures? Why not, since they render men happy in themselves, and useful to others? He who is qualified to promote the welfare of mankind, is neither a sot, a fool, nor a coward.

Can it be more clearly expressed, that temperance, prudence, and fortitude, are necessary to the character we love and admire? Iknow well why I should wish for them, in myself. and why likewise I should wish for them in my friend, and in every person who is an object of my affection. But to what purpose seek for reasons of approbation, where qualities are so necessary to our happiness, and so great a part in the perfection of our nature?

We must cease to esteem ourselves, and to distinguish what is excellent, when such qualifications incur our neglect.

A person of an affectionate mind, possessed of a maxim, That he himself, as an individual, is no more than a part of the whole that demands his regard, has found, in that principle, a sufficient foundation for all the virtues; for a contempt of animal pleasures, that would supplant his principal enjoyment;for an equal contempt of danger or pain, that come to stop his pursuits of public good. 'A vehement and steady affection magnifies its object, and lessens every difficulty or danger that stands in the way.' 'Ask those who have been in love,' says Epictetus, 'they will know that I speak truth.'