2. Those that arise from objects that merely appear good or agreeable to us. Love represents these emotions, and to this are allied esteem, respect, reverence, benevolence, complacency, delight. Self-esteem or self-love, vanity, pride, arrogance, insolence, may arise from the same class.

3. Those that arise from objects that seem fit to do us good, and that are attainable by us. Desire is the general name given to this class; thus sensuality is a desire to please the sense and appetite. Ambition is a desire of honour and power. Avarice is a desire to hoard up money for its own sake. Covetousness is to desire the good that others possess. Rivalship is a desire to have that which others desire. Emulation is a desire to be equal or superior to others. Slight desire may be called propensity, inclination, longing. So desire is allied to hope, if the object desired is really attainable; joy, if the object desired is obtained; gratitude, if others obtain it for us. Hope has its allied emotions. Hope with little fear is called confidence; little hope with great fear despondence. Joy is allied to gladness, cheerfulness, contentment, mirth, exultation, rapture, ecstacy, triumph. Joy on account of others is called sympathetic joy. Joy produced by the approval of conscience is called moral joy.

4. Those that arise from objects that appear mostly disagreeable to us. Hatred is the name

applied to this class, to which are allied contempt, disdain, scorn, malevolence, dislike, disgust, loathing, abhorrence, abomination, detestation, antipathy.

Fear

5. Those that arise from objects that appear disagreeable to us, which are calculated to do us harm, and which may possibly come upon us. Aversion is the name by which this class is known, to which is allied fear, if it is probable that the objects named will come upon us; sorrow or grief, if they do come upon us; anger towards those who bring them upon us. without hope causes despair. Fear of approaching evil causes anxiety, solicitude, suspicion. Sorrow in different degrees brings grief, trouble, anguish, misery, dejection, heaviness, melancholy. Sorrow on account of others is called sympathetic sorrow, and when conscience feels shame it is called moral sorrow, to which are allied feelings of confusion, bashfulness, remorse, regret, self-condemnation. Anger is allied to displeasure, rancour, malignity, peevishness, passionateness, indignation, revenge, vengeance.

To the emotion of courage is allied fortitude, which, as opposed to various sorts of evil, is allied to intrepidity, valour, patience, activity, forbearance, magnanimity, cowardice, panic, pusillanimity, laziness, terror, horror.

All these emotions may be further divided into two classes-1st, Violent emotions; 2nd, Calm emotions. Violent emotions are what are called passions. Passions are commotions of

the mind attended with pleasure or pain, which affect both the mind and body, and arise from the various objects we have named in the foregoing classes as those which are uncommon, or which appear to us to be good or evil. The term passion denotes exclusively the first feeling of which the mind is conscious from some impulsive cause which acts upon it, without its making any efforts either to solicit or escape the impression. Hence anger, hatred, avarice, ambition, revenge, excessive joy, excessive sorrow, and all immoderate feelings, may be called violent emotions or passions. Calm emotions are what are called affections. Affection is a term applied to all kind, tender feelings which have persons for their object. They are independent of the external signs exhibited in passions. Affections represent the more durable influence which objects have upon the mind. The word is applicable to the manner in which we are affected for a continuance. Love, good-will, benevolence, friendly regard, zealous attachment, piety, gratitude, and all innocent and virtuous feelings may be called calm emotions or affections.

Šome emotions do not prompt to action, as admiration, joy, sorrow. Some do prompt to action, as hope, fear, desire, aversion, benevolence, gratitude, anger. Some aim at our own good only, which may be called selfish emotions. Some aim at the good of others also, which may be called benevolent emotions.

ON THE VIOLENT EMOTIONS OR

PASSIONS.

'If,' says Burke, 'a discourse on the use of the various parts of the body may be considered a hymn to the Creator, the use of the passions of the mind cannot be barren of praise to Him nor unproductive to ourselves of that noble and uncommon admiration which a contemplation of His works afford.'

A man is known by nothing so much as by his temper and the character of his passions and affections, and if he loses what is manly and worthy in these, he is as much lost to himself as when he loses his memory and reason. Passion is the great mover and spring of the soul. When the passions are strongest they may have great and noble effects, but they are then also apt to fall into the greatest miscarriages. The passions act as winds to propel our vessel, our reason being the pilot that steers her. Without the winds she would not move, without the pilot she would be lost.

Seeing then the nature of our passions, how unspeakably important it is that we should seek to conduct them aright. When unrestrained, what numerous evils they produce. We need not mention the black and fierce passions such as envy, jealousy, and revenge, whose effects are obviously noxious, and whose agitations are immediate misery. But take any of the licentious and sensual kind. Suppose one of these

to have unlimited scope, trace it through its course, and we shall find that gradually as it rises it taints the soundness and troubles the peace of the mind over which it reigns; that it engages in pursuits which are attended with danger or with shame; that in the end it wastes fortune, destroys health, debases character, and aggravates all the miseries in which it has involved the victim of it, with the concluding pangs of bitter remorse. Through all the stages of this fatal course how many have hitherto run! What multitudes do we daily behold pursuing it with blind and headlong steps!

In the government of the passions we should oppose their beginnings, avoiding particularly all such objects as are apt to excite those feelings which are evil and which predominate within us. We should take advantage of the good passions, never letting the nobler feelings cool down, but influence the bad ones. When any

passion has attained a dangerous ascendency over us, we should seek to acquire a firm and stedfast mind, and listen calmly to the voice of conscience as our guide. We are not to try and avoid evil by maiming our passions, but by compelling them to yield their vigour to

our moral nature.

How much this is in the power of every one to do by the force of his own resolutions, under God, it is easy for every one to try. Nor