fellow-men, which they would otherwise 'have gladly avoided. And in proof of the correctness of their opinions, they refer to those precautions against the injurious attacks of others, which are generally considered necessary, such as locks, keys, bars, bolts, prisons, civil officers of justice, and a military force.

§. 138. Remarks on the statements of the preceding section.

In order that the subsequent part of the discussion may be less embarrassed, it will be proper to delay a moment in the consideration of these statements. As to the fact, that such precautions as have been specified are generally taken, and that there is a reason for them, we do not suppose, that it is at all a matter of question. But it will be recollected, if there were only one unprincipled and violent man in a community of some hundreds or thousands, who felt disposed in secrecy and darkness or at any other time to exert his power to the injury of his neighbors, these precautions would be rendered necessary. The view, therefore, which we may properly take is, that the facts referred to, although they may be admitted to exist, do not necessarily prove the absence of the principle of sociality, considered as a general element of human nature; but merely prove the presence and influence of other principles, which have the effect in some instances to restrict and overrule the social element.The general rule, resting, as we shall endeavor to show, on satisfactory evidence, is, that man is a social being, seeking and delighting in the society of his fellow-men; and the facts just referred to merely show, and so far they may be admitted to be conclusive, that the general rule is liable to occasional exceptions.

§. 139. The doctrine of an original principle of sociality supported by the view, that it is necessary to man in his actual situation.

In proceeding to bring forward some considerations in support of the doctrine, that the desire of society is a connatural element of our mental nature, it may be remarked, as introductory to other considerations of a more decisive character, that the various relations, which man sustains, seem to require it. In other words, his situation is such, being unable in point of fact to exist independently of society,

as to demand just such a principle as this. If he be destitute of this principle, it may be said with no small degree of plausibility, that he is not fitted with entire wisdom to those circumstances, in which he is actually placed. But this state of things would obviously be at variance with the analogy of nature in other cases; and would seem to imply not only a deficiency of wisdom, but a want of goodness also in the Supreme Being. In other cases He has fitted, with an admirable adjustment, the objects of his creation and care to the situations, in which he has designed them to live and act. The wing of the bird is precisely adapted to the air; the fin of the fish is adapted to the element where it is placed; the organ of respiration is conformed to the properties of the atmosphere; the eye exhibits a wonderful adaptation to the light; the organ of touch is skilfully adapted to the nature of the external bodies with which it is conversant; and the same of instances innumerable. As man, therefore, is found existing as a member and part of society, and by general concession cannot live happily and effectively, if he can live at all, out of society, we should be naturally led to expect, that the principles of his internal constitution would be such as to correspond to the facts and incidents of his external condition. Society is necessary to him; and the principle of SOCIALITY Corresponds to this necessity, by furnishing a firm and broad basis for the existence of society. And this corBut what shall we say of respondence indicates wisdom. that wisdom or that goodness, which, in connection with the undeniable necessity of the social constitution of things, implants in the human mind a principle of repulsion, which tends to arm every man against his neighbor, and to scatter society in a thousand directions!

§. 140 Of this principle as it exists in the lower animals.

Before we advance to the direct proofs on this subject, there is one other consideration, which, although of subordinate importance, may still be thought worthy of some notice. It is, that the principle of sociality exists, with but few exceptions, in the various classes of the lower animals. Those of the same class are found constantly herding together; and no small part of the pleasure which they experience ap

pears to result from the fact of a participation in each other's company. Whenever they are compelled to separate from each other for any length of time, particularly the young animals, they almost invariably exhibit a high degree of uneasiness and unhappiness. So strong is their desire of society, that animals, who happen to be separated from those of their own kind, will not unfrequently form a friendship with other animals, whose companionship under other circumstances would be far from being sought after.If this principle is necessary in the lower animals, and contributes to their happiness, as it obviously does, why should not man, who stands equally in need of it, be put in possession of the benefits of the same principle? We certainly should expect to find it to be so.

§. 141. The existence of the principle shown from the conduct of children and youth.

We now proceed to remark, that the existence of the propensity under consideration is shown, in the first place, like that of some of the propensive principles of the last chapter, by what we notice in the early periods of life. No one is ignorant, that infants and very young children, exhibit a strong attachment to their parents and others who tend upon them, and a desire for their company, and uneasiness at their absence. When left alone, even for a very short time, they discover a great degree of unhappiness, which may sometimes be ascribed to fear, but more often to the mere sense of loneliness, and the desire for society.

When other infants and children are brought into their company, whom they have never seen before, this propensity is at once shown in their smiles, their animated gestures, and sparkling eyes. And when they are old enough to go out and play in the streets, we find them almost always in groups. Their sports, their wanderings in fields and forests, their excursions in fishing and hunting, are all made in companies; and the privilege of amusing themselves in these ways, on the condition of not being allowed the attendance of others, would be deemed scarcely better than a punish

ment.

In corroboration of what has just been said, we may prop

erly recur a moment to those strong attachments, which are formed in early life. Wherever we go, and whatever vicissitudes of fortune may attend us, our thoughts and affections revert with eagerness to the associates of our early days. The basis of this strong attachment, it can hardly be doubted, is to be sought for in the operations of the principle of sociality. It was under the influences of this principle that we so frequently sought them out; that we flew eagerly to their arms in the first moments of relaxation from duty; that we visited with them the banks of the river and the recesses of the forest; and grew up in the reciprocation of those charities and acts of kindness, which render that period of life so hallowed in the recollection. If this principle, so powerful in its operation, had not been implanted in the human bosom, we should have looked in vain for these marked results.

§. 142. The same shown from the facts of later life.

In the second place, this propensity, which shows itself with so much strength in children, continues to exist, and to give interesting and decisive proofs of its existence, in manhood and age. It is true, that those, who are further advanced in years, from the circumstance of their finding greater resources in themselves, are in general more capable of supporting retirement and solitude, than children. But it is very evident, in the maturity as well as in the earlier periods of life, that man's proper element, (that, in which alone he can secure the developement of his powers and be happy,) is society, in some shape and in some degree. Hence the frequency of family meetings, of social and convivial parties, of commemorative celebrations, of religious, literary, and political assemblies, which constantly occur in all communities throughout the world; and which seem to be almost as necessary as the air they breathe, or their daily food.

It is true that some persons appear disposed to speak of these things as resulting from, or at least as very closely connected with the comforts and conveniences of civilized life. In other words, they suppose, that men seek society, not from any natural impulse of the mind, but merely from the anticipation of the benefits, which society, considered as

the source and centre of civilization and the arts, will be likely to confer. That the desire of society is increased by this consideration, it is perhaps not necessary either to affirm or deny; but that it is originated or created by such views, which is the statement that we object to, is a position, which does not appear at all warranted by the facts that are presented to our notice. Look, for instance, at those portions of the human race, that are confessedly in a state of barbarism; and consider the results, which are there presented. Where do we find the social principle showing itself more strongly than among groups of wandering Gypsies, than in the tents of stern and restless Arabs, in the wigwams and hunting parties of American Savages, or the cheerless abodes of the poor and desolate Esquimeaux? Unpolished in manners, and rough in temper, and wanting even the necessaries of life, it must be something more than the mere refinements and pleasures of civilization, which brings them together day after day and night after night, and makes the walls of their miserable habitations tremble with their tumultuous companionship.—It is one of the excellencies of this great principle, that it is the friend of the ignorant and the wretched. Bereft of those comforts which are generally understood to attend the condition of refinement and opulence, they are prompted by the operations of the social principle to throw themselves into the arms of their fellowmen; and as the ordinary result, they find, in the mere naked fact of social intercourse, a degree of substantial consolation.

§. 143. The social principle exists in the enemies of society.

It may be remarked in reply to what has been said, that there are individuals and even masses or bodies of men, who are in a state of contention and war with society, and in whom of course the social principle has no place. The fact, which is stated, we do not deny; but the conclusion, which is drawn from it, does not follow, and is not true. On the contrary, it is a striking fact, that the social principle, although restricted in its range, is found to exist, with undiminished strength, in those, who are generally regarded as the outcasts and enemies of society. These men would be more desolate and wretched than they are, if there were not some,