they are children in their amusements, it is probable they are also children in their minds, and though not positively unhappy, yet incapable of those exalted enjoyments which belong to men of enlarged and cultivated faculties, endued with strong intellect and strong feelings. And this, I am inclined to think, is often the case. The happiness of such persons resembles much that of children, and partly arises from a want of thought or serious reflection on any thing. Not that this is always so, for there are persons of great acquirements capable of being pleased with trifles; as Prince Potemkin, who used to amuse himself with Solitaire. The French in general are more easily amused than the English. That facility of being amused is in itself a good, it would be a waste of words to prove. The thing is self-evident. He who is hard to please must be frequently disappointed, and lose many gratifications, which others enjoy; while his occasions of amusement will be more rare, since costly pleasures cannot be had so often as cheap. When facility of being amused is united with strong intellect and strong feelings, then we truly have a happy compound.

SECTION II.-Love.

WE must now turn our attention to the six master passions above enumerated; beginning with Love. The word Love sometimes signifies a liking for anything; more properly it means any benevolent affection towards our fellow-creatures, varying from the

most indiscriminate and weak, to the most concentrated and strong; but in a peculiar sense it marks the most ardent and engrossing of all passions, that which exists between the sexes. When taken for any benevolent affection, Love certainly constitutes one of the principal elements of human happiness; for there is always a pleasure in loving as well as in being loved, and sometimes an intense pleasure; the feeling may be very permanent, and in some shape or other it runs throughout all society. Thus it is a source of enjoyment, at once keen, durable, and comprehensive.

All the ties that bind man to man may be classed under two heads; those which he finds ready formed for him, and those which he forms for himself. A man is born a member of the great community of mankind, a citizen of some particular state, a relative of a private family; but his wife, friends, or companions are of his own choice. General benevolence, patriotism, filial, fraternal, or other family ties connect us in the one case; love, friendship, or goodfellowship in the other.

It is evident from this statement how widely dif fused the feeling of Love must be, whatever modification it may assume, and consequently that it ought to form a most important element in our estimate of human felicity.

It falls not within the plan of this work to discuss in detail each of these sorts of Love; but rather to consider what is common to them all; or else, what is peculiar to that most remarkable kind to which the word Love is especially applied. If we take general

benevolence and Love between the sexes which constitute the two extremes of universality and weakness on the one hand, of concentration and force on the other, we shall be able to form a pretty correct notion as to the mean terms, since these must partake of the character of that extreme to which they most nearly approach.

I. Love under every form consists of at least twe elements; first, a certain pleasure derived from the presence of the beloved object, or simply from reflecting upon it; and secondly, a desire of its good. These elements are essential; for wherever these are, there is love; and wherever they are not, there is none. Another desire is very often connected with the above, always, indeed, when Love is limited to certain individuals, and that is, desire of being loved in return. But the two former elements seem sufficient to constitute general benevolence; for though the benevolent man may wish for the good-will of others, yet, in numberless cases he feels an affection which he knows cannot be reciprocal. He longs for the happiness of nations which he may never visit, and he rejoices in the prosperity of millions who may never even hear of his name.

Considered as a source of happiness to the individual, the grand advantage of philanthropy is universality, and the chief drawback is general weakness. The objects of most other affections may be snatched from us in a moment, when we least expect it, and leave us a prey to all the agonies of grief; but as long as the human race exists, the benevolent man can never want beings to love. He walks out

on a sun-shine holiday, he sees the crowd gay and apparently happy around him, he notices the gambols of childhood, the sports of youth, the animating activity of mature life, and even the repose of age; and his heart expands with universal love, and with gratitude to the Giver of all good. To such a man, the world is a perpetual feast, where dainties may be gathered on every side, arising as by enchantment from the earth. But if such be the joys of contemplation, what must be those of action? The true philanthropist does not content himself with this luxurious benevolence, but is constantly on the watch for objects to gladden, console, or relieve. He is perpetually contributing to the happiness of those around him, in small matters as well as in great, and thinks not that good can be done only on important occasions. To few is it given to change the aspéct of their country, to improve its laws, education, or prison discipline; and to still fewer to travel, like Howard, over the wide world, in order to succour the wretched; but all may perform innumerable acts of kindness to those who lie in their way. These small doings may not be blazoned by fame, and may not strike the imagination, but they are highly to be valued on account of the numberless opportunities for performing them. Even politeness will be cultivated on benevolent grounds, and the little interests and feelings of others meet with a due regard; while even their weaknesses will be touched with a delicate hand. Can we doubt that such a conduct brings its own reward, and that those who learn to make others happy, share the blessedness they give?

H

Sympathy is intimately associated with love, for it is impossible to desire the good of others without feeling for their weal or woe. The benevolent man

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rejoices with them that do rejoice, and weeps with them that weep." In the first case, he has a manifest advantage over the selfish and hard-hearted, possessing a world of enjoyment to which the latter is a stranger; for, wherever the human race exists and flourishes, there wells out for him a spring of happiness. His spirit seems not confined within the narrow limits of personal identity, but ranges abroad, and communicates with the souls of countless millions. By sharing in the blessedness of others his very being appears to be expanded, and to approach more nearly to that divine original in whose image man was first created.

But he who rejoices with his fellow creatures must also weep with them; and hence it may be thought by some that the pains balance the pleasures. This, however, would be a great mistake; for joyful sympathy is without alloy, and even mournful sympathy or pity has generally more of satisfaction than of sorrow. The tear that falls for another's woe is not of unmingled bitterness. The first feeling in pity is pain for the sufferings of another; the second, a desire to relieve those sufferings; the union of which constitutes the emotion, pity or compassion, that properly comprehends these two elements and no But, subsequent to them, another feeling is apt to arise, a feeling of satisfaction and self-com

more.

5" Wells out"-Spenser.