theless, I confess that for my own part and guidance in society, I trust more to natural goodness than to virtue. I love goodness and esteem virtue. Guided by early experience, which shows that the greatest number of persons act more from the dictates of their propensities and sentiments than of their understanding and moral will, I never choose for my intimate friends individuals in whom the inferior organs are very large, and the superior very small. In the same way I think, that if the intellectual faculties act by their internal energy, they effect much more than if they be excited by sentiments or motives emanating from any other source.

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From the modifications of our faculties results still another very important practical rule-indulgence. It is impossible that others should feel and think on every point as we do. Precisely as it is generally admitted, that the functions of the external senses cannot be altogether the same, and without any modification—and as it is proverbially said, De gustibus non est disputandum, so also are the internal faculties modified, and no one has a right to desire another to feel and think with him. A certain indulgence is indispensable in society. I do not maintain that every manner of feeling and thinking, and every action, are to be tolerated. There is a victoria nisi ubi fuerint gloriosa certamina. Idem in Ps. 118, et De Off.-Posse peccare datum est primo homini, non ut proinde peccaret, sed ut gloriosior appareat, si non peccaret, dum peccare posset. St. Bernardus de Lib. Arb.-Vita nostra in hac peregrinatione non potest esse sine peccato, sine tentatione, quia profectus noster per tentationem nostram fit, nec sibi quisquam innotescit, nisi tentatus; nec potest coronari, nisi vicerit; nec potest vincere, nisi certaverit; nec potest certare, nisi inimicum et tentationes habuerit. St. Augustinus super Ps. 60.— Quidam in juventute luxuriose viventes, in senectute continentes fieri delectantur, et tunc eligunt servire castitati, quando libido eos servos habere contempsit. Nequaquam in senectute continentes vocandi sunt qui in juventute luxuriose vixerunt; tales non haberint prœmium, quia laboris certamen non habuerunt, eos enim spectat gloria, in quibus fuerunt gloriosa certamina. Isidor. de Summo Bono, Lib. i. c. 31.-For there are some eunuchs which were so born from their mother's womb, and there are some eunuchs which were made eunuchs of men, and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. Matt. xix. 12.-Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance. Luke. xv. 7.

common touchstone for all mankind. Feelings, thoughts, and actions, must be conformable to the absolute conscience of man ; but all other modifications ought to be permitted. This principle may be applied to both sexes, and to all conditions, and to all ages; no friendship can be permanent without indulgence upon many modifications in the manner of feeling and thinking. It is the same in regard to religious and other opinions. St. Paul said to the Romans, One believeth that he may eat all things; another, who is weak, eateth herbs; let not him that eateth despise him that eateth not, and let not him that eateth not judge him that eateth. One man esteemeth one day above another, another esteemeth every day alike. Let every man be fully persuaded in his own mind. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. The kingdom of God is not meat nor drink, but righteousness and peace.'

CHAPTER III.

On Sympathy and Antipathy.

THE principle of the universally-modified manifestations of the faculties leads me also to the consideration of sympathy and antipathy. Throughout all nature, beings have relations with each other. As we have seen that there are relations between the faculties of the same individual, so there exist relations between the faculties of different individuals. Indeed it is generally observed, that certain beings cannot exist together in society, while others dwell in harmony and peace. Attraction and repulsion in physics, and affinities in chemistry, are remarkable and well known; and even among vegetables, some species perish in the neighborhood of certain others, while many species increase and prosper very well together. Among animals, the same law obtains, not only as different species, but also as different individuals of the same kind are concerned.

Certain individuals of the same species manifest a particular attachment, while others cannot bear with each other. In a herd of cows, the bull is commonly more attached to one than to any of the rest; birds, too, pair by choice, &c.

It is the same with mankind. Be it, however, remembered, that I do not speak of sympathy and antipathy in the same sense as many authors do when they discuss the sympathies and antipathies of the stomach and the five senses. They then describe what is called idiosyncrasy. Certain persons, for instance, cannot digest a particular kind of food, cannot endure certain odors, are disgusted with particular savors, and cannot look at certain figures, or touch certain bodies. I have already said that I admit idiosyncrasies in the internal faculties; but I here speak of the natural relations between the faculties of different individuals. Some are, as it were, born for each other, while others mutally feel an invincible aversion. This may be explained in the following manner: First, certain faculties of man are eminently social, as attachment and charity; others are quite the contrary, for instance, selfishness and pride. Again, according to a general rule, every faculty desires to be satisfied. Hence every one is pleased with whatever is conformable to his manner of feeling and thinking: every one wishes to enjoy; therefore every one likes those who procure or permit him enjoyments. It is consequently evident, that there is no single and invariable combination on which sympathy depends. These vary in the same degree as the faculties of different individuals are modified. Before we can decide whether two individuals will sympathize or not, we must consider all their faculties; and then we can see as certain that understanding must like understanding; and every intellectual faculty, manifestations of a similar power in others. The musician is pleased with music; a mathematician with mathematics; a philosopher with philosophical ideas; a philologist with languages, &c. In the same way, the sentiments proper to man look for and sympathize with similar sentiments. A charitable man likes mild and benevolent people; the religious choose the society of the devout, and so on.

Thus, the faculties of the understanding and the sentiments proper to man favor sociality.

It is not precisely thus with the faculties common to man and animals. Some of them, however, are social, as attachment, and, in a certain degree, amativeness and philoprogenitiveness; but the greatest number are eminently antisocial. The interested, for instance, do not like the interested, except in as far as their own selfishness is satisfied. Proud persons cannot suffer others endowed with the same feeling. The haughty and interested not only dislike one another, but are also disliked by those who are possessed of the superior sentiments. This is the case, too, with the propensities to fight and to destroy. Thus every one will sympathize with those in whose society his faculties are satisfied; and antipathy will be proportionate to the obstacles in the way of this, that is, to the prevention of enjoyment.

It is the animal nature which causes so many unhappy and illassorted marriages. Amativeness or adhesiveness brings husband and wife together; perhaps they have thought of money, beauty, sometimes of health and intelligence, but they have forgotten the other dispositions, which are independent of physical love and of attachment, which cannot be bought, and which no intelligence can give, but which, nevertheless, contribute greatly to the happiness of those who bind themselves by indissoluble ties. All the other numerous faculties which are not satisfied soon change the original sympathy of the couple into indifference or even into antipathy, and then follow disorder and misery.

CHAPTER IV.

On Happiness and Unhappiness.

IN speaking of happiness or unhappiness it is difficult to understand each other. Both ancient and modern philosophers take different views of happiness, and modify accordingly their ethical doctrines. Thales placed it in the health of body, in a competent fortune, and in a cultivated mind; Socrates in the love of truth, useful knowledge and virtue; Plato in the contemplation and knowledge of the first Good, God; and in endeavoring to make man as like to it as the conditions of human nature will permit; Aristippus in agreeable impressions on the senses; Anniceris in pleasant sensations and moral feelings; Hegasias, a disciple of Aristippus, in voluptuousness; Epicurus in mental tranquillity, bodily ease, and freedom from labor and pain; Diogenes in an absolute independence from circumstances; Zeno in the freedom from all sense of pleasure, and pain, from hope and fear, from all feeling and emotions in every situation, in self-denial and selfcommand. Marcus Aurelius said, that the true contentment of heart is not found in the study of arts, in eloquence, riches, glory, sensual pleasures, in short nowhere but in the practice of actions which the human nature demands. Paley denied that happiness consists in the pleasures of sense, as in the animal gratification of eating and drinking, or by which the species is preserved; neither in the refined pleasures of music, painting, architecture, gardening, theatrical exhibitions, splendid shows; nor in the pleasure of active sports, as of hunting, shooting, fishing; neither in greatness, rank, honors, nor in the exemption from pain, care, labor, business, molestation; but he placed it, 1st, in the exercise of social affections, as husband, wife, children, kindred, and friends; 2d, in doing good to others; 3d, in the pursuit of great engagements and important occupations, and 4th, in health.

Yet it cannot be denied that some find their happiness in the