claims of humanity, and sundering the tie of universal brotherhood. $368. Further proofs in support of the doctrine of an innate humanity, or love for the human race. In the second place, the testimony of individuals who have been so situated as to put the natural sentiments of mankind in this respect to a fair trial, is favourable to the doctrine of the natural existence of humane or philanthropic feelings. We refer here, in particular, to the statements of travellers, who, either by design or by accident, have been placed, for a considerable time, among Savage tribes; without meaning, however, to exclude those who, in civilized lands, have been favourably situated for ascertaining the tendencies of the human heart. Kotzebue, for instance, who was suddenly seized and sent an exile into Siberia, where he remained some time, was thrown into the company of various classes of persons under such circumstances that he could hardly fail to form a correct judgment in the matter under consideration. The Narrative of his Exile, which is exceedingly interesting, discovers the human mind, considered as naturally disposed to the misery or happiness of the human race, under a decidedly favourable aspect. In the recollection of the good and the evil he had experienced, and in view of the numerous facts recorded in his book, he exclaims: "How few hard-hearted and insensible beings are to be met with in my Narrative! My misfortunes have confirmed me in the opinion, that man may put confidence in his fellow-man." Almost all the travellers into the interior of Africa, Vaillant, Park, Sparman, Clapperton, Denham, the Landers, and others, although they travelled among tribes in the highest degree ignorant and degraded, constantly speak of the kindness they experienced.-On a certain occasion, Park, for reasons connected with the circumstance of his being an entire stranger in the country, was obliged to remain all day without food. About sunset, as he was turning his horse loose to graze, and had before him the prospect of spending the night in solitude. and hunger, a woman happened to pass near him as she was returning from her employment in the fields. Astonished at seeing a white man, she stopped to gaze upon him; and, noticing his looks of dejection and sorrow, kindly inquired from what cause they proceeded. When Park had explained his destitute situation, the woman immediately took up his saddle and bridle, and desired him to follow her to her home. There, after having lighted a lamp, she presented him with some broiled fish, spread a mat for him to lie upon, and gave him permission to remain in her humble dwelling till the morning. Park informs us, that, during the chief part of the night, the woman and her female companions were occupied with spinning; and that they beguiled their labour with a variety of songs; one of which had reference to his own situation. The air was sweet and plaintive, and the words were literally as follows. "The winds roared, and the rains fell. The poor white man, faint and weary, came and sat under our tree. He has no mother to bring him milk, no wife to grind him corn. Let us pity the white man; no mother has he to bring him milk, no wife to grind him corn." ◊ 369. Proofs of a humane or philanthropic principle from the existence of benevolent institutions. It will be noticed, we do not assert that the principle of love to our fellow-men, considered simply as members of the human race, is as strong in the human mind as it should be. All we propose to assert and maintain is, that it actually has an existence there to some extent. And, among other proofs, we might, in the third place, properly refer to those numerous benevolent institutions, such as hospitals, infirmaries, asylums, houses of refuge, charity schools, and charitable societies of every description, which exist in all parts of the world. It is true that institutions of this kind flourish most, and it is a circumstance exceedingly honourable to the tendency of the Christian religion, in Christian countries. But the fact undoubtedly is, that, on suitable inquiry, we may find evidences in a diminished degree, of benevolent efforts, and traces of benevolent institutions, such as have been now referred to, in lands not thus highly favoured. In the recently-published life of the Missionary Swartz, (ch xi.,) we find the following incidental remark, which throws light upon the state of things in India. Speaking of the territory of Tanjore, the writer says, "Its capital, bordering on the Delta of the Coleroon and the Cavary, is wealthy and splendid, adorned with a pagoda, which eclipses in magnificence all other structures in the South of India; and exceeding, in the number of its sacred buildings and charitable institutions, all the neighbouring provinces." Among other facts kindred with those which have now been alluded to, it is well known, that when any portion of the human race have been subjected by fire, war, famine, the pestilence, or some convulsion of nature, to great affliction, an interest is felt, and efforts are made in their behalf in other countries. As an illustration of what we mean, it will suffice to remark, that when, some years since, the Greek nation, and, still more recently, the inhabitants of the Cape de Verd Islands, were in a state of extreme want, although they were a remote people, and scarcely known among us, a number of vessels, in both cases, were sent from this country to their assistance, loaded with provisions at the expense of private individuals. Many facts of this kind might be mentioned, which are obviously inconsistent with the idea that man is indifferent to the welfare of his fellow-man, much more that men are naturally hostile to each other. § 370. Other remarks in proof of the same doctrine. In the fourth place, the principle of HUMANITY is requisite, in order to render human nature at all consistent with itself. We have, for instance, implanted within us the desire of Esteem, which is universal in its operation. But why should we be so constituted as naturally to desire the esteem of those whom, at the same time, we naturally hate or are indifferent to? There is no question that Sociality, or the desire of society, is connatural to the human mind; but is it presumable that men are so created as earnestly to covet the society of others, when, at the same time, those whose company they seek are, by the constitution of nature, the objects of entire indiffer ence or of decided aversion? We have within us, as we shall have occasion to notice hereafter, the distinct principle of Pity or Sympathy, which prompts us both to prevent suffering and to relieve it when it exists; a principle which no one supposes is designed by nature to be limited in its operation to the immediate circle of our relatives and friends, but which has men as such for its object, and the wide world for the field of its exercise. But on what grounds of wisdom or consistency is it possible that nature should prompt men to relieve or prevent the sufferings of others, whom she also imperatively requires us to regard with sentiments of hostility, or, at least, with unfeeling coldness? Furthermore, our Conscience requires us to treat our fellow-men, in all ordinary cases, with kindness, and we experience an internal condemnation when we do not do it; which would at least not be the case if we were the subjects of a natural hostility to them. -It is on such grounds we assert that human nature, in order to be consistent with itself, requires a principle of good-will or love to man, considered simply as possessing a kindred origin and nature. § 371. Of patriotism or love of country. One of the most important modifications of that more general and extensive form of good-will or benevolence which extends to all mankind, is PATRIOTISM, or love of country. It seems to be the intention of nature, when we consider the diversities of customs and languages that exist, and particularly that, in many cases, countries are distinctly separated from each other, by large rivers, lakes, gulfs, mountains, and seas, that mankind, instead of being under one government, shall exist in separate and distinct communities or nations, each having its own institutions and civil polity. And such, at any rate, is the fact. We are not only members of mankind and citizens of the world, (a relation which ought to be more distinctly and fully recognised than it ever has been,) but are members, and, as such, have appropriate duties to fulfil, of our own particular community. And it is thus that a foundation is laid for that particular state of mind which we denominate Patriotism. This affection we regard as secondary rather than original. It is that love which we exercise, and ought to exercise, towards the members of our species considered as such, heightened by the consideration that those towards whom it is put forth are sprung from the same race, inhabit the same territory, are under the same constitutions of government, speak the same language, and have the same interests. So that the love of our race, as it is modified in the form of love of our country, while it is more restricted, becomes proportionally more intense. And, in point of fact, it is unquestionably one of the predominant and ruling principles which regulate the conduct of men. Nevertheless, we are not to suppose that there is necessarily any conflict between these two principles. For, in doing good to our country we are doing good to mankind; and to that particular portion of mankind which Providence, by placing them more immediately within the scope of our observation and effort, seems to have assigned as the especial field of our beneficence. At the same time it cannot be denied, that patriotism, in its irregular and unrestrained exercise, does sometimes, and but too frequently, interfere with Philanthropy, or the love of man. The passion of patriotism, as a general thing, has become dis- proportionate in degree, as compared with the love of the human race. The interests of our country, by being continually brooded over, are exaggerated to our perception; while those of mankind are too much lost sight of. There is too much ground for the feeling lamentation of Cowper: "Lands intersected by a narrow frith Abhor each other. Mountains interposed 372. Of the affection of friendship. Another interesting modification of that feeling of good-will or love, which, as men, we naturally bear to our fellow-men, is denominated Friendship. It is a passion so distinctly marked, that it well deserves a separate notice, although there are no good grounds for regarding it, considered as a distinct affection, as connatural. The love which we bear to our species is so diffused, that it |