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CHAP. I.

Of the Paffions which take their origin from the body.

I.

IT is indecent to express any strong degree of thofe paffions which arise from a certain fituation or difpofition of the body; becaufe the company, not being in the fame disposition, cannot be expected to fympathize with them. Violent hunger, for example, though upon many occafions not only natural, but unavoidable, is always indecent, and to eat voracioufly is univerfally regarded as a piece of ill manners. There is, however, fome degree of fympathy, even with hunger. It is agreeable to see our companions eat with a good appetite, and all expreffions of loathing are offenfive. The difpofition of body which is habitual to a man in health, makes his ftomach easily keep time, if I may be allowed fo coarse an expreffion, with the one,

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and not with the other. We can sympathize with the diftrefs which exceffive hunger occafions when we read the description of it in the journal of a fiege, or of a sea voyage. We imagine ourselves in the fituation of the fufferers, and thence readily conceive the grief, the fear and confternation, which muft neceffarily distract them. We feel, ourselves, fome degree of those paffions, and therefore fympathize with them: but as we do not grow hungry by reading the defcription, we cannot properly, even in this cafe, be faid to fympathize with their hunger.

It is the fame cafe with the paffion by which Nature unites the two fexes. Though naturally the most furious of all the paffions, all ftrong expreffions of it are upon every occafion indecent, even between perfons in whom its most complete indulgence is acknowledged by all laws, both human and divine, to be perfectly innocent. There feems, however, to be fome degree of fympathy even with this paffion. To talk to a woman as we fhould to a man is im

proper:

proper: it is expected that their company fhould inspire us with more gaiety, more pleafantry, and more attention; and an intire infenfibility to the fair fex, renders a man contemptible in fome meafure even to the men.

Such is our averfion for all the appetites which take their origin from the body: all ftrong expreffions of them are loathfome and disagreeable. According to fome ancient philofophers, thefe are the paffions which we share in common with the brutes, and which having no connexion with the characteristical qualities of human nature, are upon that account beneath its dignity. But there are many other paffions which we share in common with the brutes, fuch as refentment, natural affection, even gratitude, which do not, upon that account, appear to be fo brutal. The true caufe of the peculiar difguft which we conceive for the appetites of the body when we see them in other men, is that we cannot enter into them. To the perfon himself. who feels them, as foon as they are gra

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tified, the object that excited them ceafes to be agreeable: even its prefence often becomes offenfive to him; he looks round to no purpose for the charm which transported him the moment before, and he can now as little enter into his own paffion as another perfon. When we have dined, we order the covers to be removed; and we fhould treat in the fame manner the objects of the moft ardent and paffionate defires, if they were the objects of no other paffions but those which take their origin from the body.

In the command of thofe appetites of the body confifts that virtue which is properly called temperance. To reftrain them within those bounds, which regard to health and fortune prescribes, is the part of prudence. But to confine them within thofe limits, which grace, which propriety, which delicacy, and modefty, require, is the office of temperance.

2. It is for the fame reafon that to cry out with bodily pain, how intolerable foever,

foever, appears always unmanly and unbecoming. There is, however, a good deal of fympathy even with bodily pain. If, as has already been obferved, I fee a ftroke aimed, and just ready to fall upon the leg, or arm of another person, I naturally shrink and draw back my own leg, or my own arm: and when it does fall, I feel it in fome measure, and am hurt by it as well as the fufferer. My hurt, however, is, no doubt, exceffively flight, and, upon that account, if he makes any violent out-cry, as I cannot go along with him, I never fail to despise him. And this is the case of all the paffions which take their origin from the body: they excite either no fympathy at all, or fuch a degree of it, as is altogether difproportioned to the violence of what is felt by the sufferer.

It is quite otherwife with thofe paffions which take their origin from the imagination. The frame of my body can be but little affected by the alterations which are brought about upon that of my companion: but my imagination is more ductile, and

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