Графични страници
PDF файл
ePub

is, that it is impossible for us either to love or hate masses of beings, considered in the mass. And hence war necessarily involves the pathematic and moral anomaly of destroying those who would be found, when separated from the mass and considered individually, to be entitled to our esteem and affection.

§ 183. Illustration of the statements of the foregoing section. The doctrine of the foregoing section, that bodies or masses of men may fight with and destroy each other, while, at the same time, each party entertains towards the opposite party, individually considered, no other than humane or friendly sentiments, is not a mere assertion. Strange and paradoxical as it may appear, it is proved beyond doubt by history, particularly by that interesting and instructive portion of history which appears in the form of private Memoirs. A single extract, illustrative of this apparently contradictory view of human nature, and in confirmation of what has been said, will be introduced here. In the late bloody war, generally known as the Peninsular War, two detachments of the French and English armies were stationed near each other on the banks of the Tagus, the one at Almeyrim, the other at Santarem. The following statement of the feelings and intercourse that existed between the two parties, when not engaged in battle, is given by a member of the English army in the interesting Work entitled Recollections of the Peninsula; and when we consider that it relates to men who, both before and afterward, were engaged to their utmost ability in destroying each other, it is to be regarded as one among a thousand other proofs that war is a horrible delusion, and is against nature.

"About the middle of February," says this writer," as I was one day walking by the river side with three or four companions, we observed an unusual crowd on the opposite bank, and several French officers. They saluted us with a 'Bon jour, Messieurs,' and we soon fell into conversation. They were exceedingly courteous. They spoke in the highest terms of Romana, who had lately died, calling him 'Le seul général Espagnol digne de son grade. They asked after Lord Wellington, saying

he had done wonders with the Portuguese, and praising him greatly for his conduct of the campaign. They next inquired if our king was not dead; and on our replying that he was not, one of them spoke, but inaudibly; another, in a louder voice, repeated 'Le général dit, que tout le monde aime votre Roi George, qu'il a été bon pére de famille, et bon pére de son peuple.' We were thus at once let into the rank of one of their party, and not a little delighted at the manner in which they had spoken of our excellent and unfortunate sovereign. A great deal of good-humour prevailed; we quizzed each other freely. They asked us how we liked bacallao and azete instead of English roast beef; and we, what they did at Santarem without the restaurateurs, cafés, and salles de spectacle of their dear Paris. They replied, laughing, that they had a theatre; and asked us to come over and witness the performance of that evening, which would be L'Entrée des François das Lisbon. A friend of mine most readily replied, that he recommended to them "La répetition d'une nouvelle piéce, La Fuite des François.' They burst into a long, loud, and general laugh: the joke was too good, too home. Their general, however, did not think it wise to remain longer; but he pulled his hat, and wishing us good-day with perfect goodhumour, went up the hill, and the group immediately dispersed."

184. 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 distinct

ly 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 disproportionate 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
Make enemies of nations who had else,
Like kindred drops, been mingled into one."

185. 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 cannot be said, as a general thing, to possess a high degree of strength. As it withdraws from the vast circumference of the human race, and contracts its exercise within the narrow circle of our country, it acquires increased energy. Retreating within the still more restricted limits which imbody those with whom we are most accustomed to associate, it assumes a new modification, being not only characterized by greater strength, but a source of greater pleasure. And this, in distinction from Humanity or Philanthropy, which extends to all mankind, as well as in distinction from Patriotism, which merely spreads itself over the extent of our country, we call FRIENDSHIP.

This affection, like the other benevolent affections which have been mentioned, includes in itself an emotion of pleasure, combined with the desire of good to its object. It exists, or may be supposed to exist, in respect to those persons who are not only so situated as to be the subjects of our intimacy, but possess such qualities as to be deserving of our esteem. It is, perhaps, a common remark, in connexion-with this particular view of the subject, that a similarity of character is requisite as a basis of this affection. This, to some extent, is true; but the remark is not to be received without some limitation. It is certainly the case, that friendship is consistent with diversities of intellect. Persons who differ much in the quickness and amplitude of intellectual action, may nevertheless entertain for each other a sincere friendship. But it must be admitted, it does not readily appear how such friendship can exist in the case of persons who differ essentially in moral character. The fact that one of the parties is virtuous, the other vicious; that one of them attaches his highest veneration and esteem to that rectitude which the other regards as of no value, can hardly fail to interpose between them, as far as the reciprocation of friendship is concerned, an insuperable barrier.

It seems to be the opinion of Mr. Stewart, although we may entertain feelings of decided regard and goodwill to a great number of persons, that Friendship, in the strict and appropriate sense of the term, is necessarily much more limited. It will be understood that we speak now of real Friendship; of an attachment firm and unwavering; and not of that mere aspect or semblance which so often bears the name. It is true, there are some persons, who profess to have a wide circle of friends; and this is undoubtedly sometimes the fact. But, in a majority of cases, we have reason to think, that those whose apparent friendships are very much multiplied, seek the company and cherish the acquaintance of others, not so much because they entertain feelings of true friendship towards them, as for the purpose of gratifying an inordinate and restless desire of society. It is certain that the desire of society, when not properly regulated, frequently operates in this way, and thus furnishes occasion for a semblance of friendship, which has for its support, instead of an emotion of genuine benevolence, nothing higher or better, if the desire of society be of that unregulated and inordinate kind which has been supposed, than a basis of selfishness.

186. Of the affection of pity, or sympathy.

It is not unfrequently the case that we find around us objects of suffering; those who, from want, or disease, or some other cause, are justly entitled to the aid of their fellow-men. In order to meet this state of things, Providence has kindly implanted within us the principle of Pity, which prompts us, by an instinctive and powerful impulse, to render the aid which is so frequently needed.

This

benevolent affection differs from others, in being based upon a painful instead of a pleasant emotion. The occasion of the exercise of the affection of Pity or Sympathy is some case of suffering. On contemplating the scene of suffering, it is the result, in all ordinary cases, that we experience a painful emotion, which is followed by a desire to relieve the suffering object.

This principle is practically a very important one. It is a sentiment of Bishop Butler, expressed in connexion with this very subject, that the misery of men is much

« ПредишнаНапред »