that the principle of association is largely concerned as the Immediately producing cause of the emotion now under consideration. We connect with the idea of any country the history and fortunes, the virtues and vices of its inhabitants, of those who, at any time, recent or remote, have passed their brief day, and acted their brief part, within its borders, and whose unknown dust mingles with its soil. They have long since passed away, but the same hills stand, the same rivers flow along the same channels, the same ocean washes the ancient shores, the same skies look down upon those fields and waters, and with these aspects and objects of nature we associate all that is great and heroic in the history of the people that once dwelt among those hills, and along those shores. Every lofty mountain, every majestic river, every craggy cliff and frowning headland along the coast, stand as representative objects, sacred to the memory of the past, and the great deeds that have been there performed. How much this must add to the force and power of the patriotic emotion is obvious at a glance.

Same Principle concerned in the Love of Home. — In like manner, by the same principle of association, we connect our own personal history with the places where we dwell, and the country we inhabit. They become, in a measure, identified with ourselves. To love the home of our childhood, and our native land, is but to love our former selves, since it is here that our little history lies, and whatever we have wrought of good or ill.

An original Principle. With respect to the character of this emotion, while it is doubtless awakened and strength ened by the law of association, still I cannot but regard it as an original provision and principle of our nature, springing up instinctively in the bosom, showing itself essentially the same under all conditions of society, and in all ages and countries. It waits not for education to call it forth, nor for reason and reflection to give it birth; while

at the same time, reason and reflection doubtless contribute largely to its development and strength.

Strongest where it might be least expected. It has been frequently observed, by those who have made human nature their study, that the patriotic feeling is not confined to the inhabitants of the most favored climes and countries, but, on the contrary, is often most strongly developed in nations less populous, and in countries little favored by nature. The inhabitants of wild, mountainous regions, of sterile shores, of barren plains, manifest as strong a love of home and country, as any people on the globe. It is thus with the Swiss among their mountain fastnesses, and with the poor Esquimaux of northern Greenland, where, beyond the arctic circle, cold and darkness reign undisturbed the greater part of the year. Even in those dreary realms, and in those bosoms little refined, the voice of nature is heard, and the love of home and of country is strong. Even beggars have been known to die of nostalgia, or home-sickness.

CHAPTER II.

MALEVOLENT AFFECTIONS..

As distinguished from the Benevolent. - The affections have already been distinguished from other forms of the sensibility, by the circumstance that they involve, along with the feeling of pleasure or pain, some feeling of kindness or the opposite, toward the object; in the one case we term them benevolent, in the other, malevolent affections. Of the former, I have treated in the preceding chapter; of the latter, I am now to speak.

Resentment the generic Name. These affections may be comprised under the general name resentment, as that which underlies and constitutes the basis of them all. Envy, jeal

ousy, revenge, etc., may be regarded as but so many modi. fications, or perversions, of this general principle. As the benevolent affections are all so many forms of love, going forth toward diverse objects, and varying as the objects vary, so the malevolent affections are so many forms of the pposite principle, i. e., aversion, varying, likewise, with the objects.

Founded in Nature. As the benevolent, so likewise the malevolent or irascible feelings are, as to their principle, instinctive; they have their foundation in our nature. They are, as such, universally exhibited under the appropriate circumstances; they are early in their development, showing themselves often prior to the exercise of the reflecting and reasoning powers; they are, also, to some extent, common to man with the brutes.

Capable, however, of rational Exercise and Control.While we pronounce them instinctive, however, we would by no means imply that they are not capable of being deliberately and intelligently exercised, or that they are not in fact, frequently so exercised. What instinct originally teaches, reason and reflection, when, at a later date, they come into play, may sanction and confirm. On the other hand, they may repress and forbid what instinct prompts In the former case, the emotion, affection, passion, is none the less an instinctive principle in its nature and origin, although it has now passed from the domain of mere instinct to the higher sphere of reason and intelligence. What was done in the first instance from sudden impulse, blindly, with out thought, is now done deliberately and intelligently. This may be the case with all our instinctive principles of action, as well as with those now particularly under consideration. Instinct and reason, or intelligence, though distinguished from, are not necessarily opposed to each other, in the sense that one and the same mental act may not proceed, now from one, now from the other, of these principles. The love which I cherish for my friends, or my kindred, may be

purely instinctive, it may be strictly rational, a matter o reflection, the result of deliberate purpose.

Existence of such a Principle denied by some. — The ex istence of such a principle as resentment, among the original and constitutional elements of our nature, has been called in question by some writers. It has been thought derogatory to the divine character, that the Creator should implant the principle of resentment in the human heart. He commands us to love, and not to hate, and what he expressly forbids, he cannot have made provision for in the very constitution of the mind. Such a principle, it is also maintained, is altogether unnecessary. This is the ground taken by Mr. Winslow, in his work on moral philosophy.

The Question at Issue. There is certainly much force in the view thus presented. The question before us, however, is not, what we might, à priori, have supposed the nature of man to be, nor, what it ought to be, but simply, what is that nature as a matter of fact? Whether such a principle as resentment is necessary in a well-constituted mind, is not now the question; nor yet whether the Creator could consistently implant such a principle within us; nor, again, what may be the moral character of such a principle; but simply, Is there such a principle among the native elements of human character? If it be found there, we may conclude, either, that the Creator has placed it there for some wise purpose, or else, that the nature with which man comes into the world is no longer an adequate expression of the will of the Creator concerning him, but has, in some way, lost its original purity and integrity.

Existence of such a Principle. Now that there are certain irascible feelings which find a place, under certain circumstances, in the human bosom, whenever the fitting occa sion calls them forth, can hardly be denied; nor yet that they have their foundation in the nature of man. We have the same evidence of this, that we have of the existence of any other original and native principle. It manifests itself

universally, uniformly, under all the varieties of social condition, among all nations, in all ages of the world. It de velopes itself at an early period of life, before education or example can have come in to account for its existence. Reason may subsequently control and restrain it, or it may fail to do so; but the principle exists before it can be either indulged or restrained. When the occasion which calls it forth is some injury or evil inflicted upon ourselves, the feeling takes the name of resentment; when others are the objects of that injustice, the feeling awakened is more properly termed indignation. We resent our own wrongs, we are indignant at those of others. The principle is, in either case, the same, and is as truly a part of our nature, as gratitude for favors received, or sympathy with the sorrows of the afflicted.

Term Malevolent, how employed. The term malevolent, as used to designate this class of affections, is, it must be confessed, liable to serious objection. It has come into use as a convenient term, in place of, and for the want of, something better, to mark the distinction between the feelings now under consideration, and those of the opposite character, already considered; and as we call those benevolent, so we call these malevolent, merely by way of contrast, and not as implying any thing criminal in the character of the emotions. themselves. The term, however, is unfortunate, as seeming to involve a meaning not intended. The moral character of the affections thus designated, is an open question, to be de cided upon its own merits, and not to be considered as settled, one way or the other, by the use of the term now under consideration. This question we shall presently discuss. For the present, we have to consider, more particularly, the several forms in which the malevolent or irascible feeling presents itself,

Nature of Resentment. Resentment is the feeling awak ened in view of injury received. It is precisely the opposite of gratitude, which is the feeling awakened by benefits con