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aorror. The fashion of the countenance and the gesture of the body on such occasions is so correspondent to this state of mind, that any person, a stranger to the cause of the appearance, would rather judge us under some consternation, than in the enjoyment of anything like positive pleasure.

Ως δ' ότ' αν άνδρ' άτη πυκινη λάβη, όστ' ενί πάτρη
Φώτα κατακτείνας, άλλων εξίκετο δήμον,
'Avopos és ápveloĪ, Jáußos do čxel cicopówvras.

Iliad. 2. 480.
As when a wretch, who, conscious of his crime,
Pursued for murder from his native clime,
Just gains some frontier, breathless, pale, amazed;

All gaze, all wonder ! This striking appearance of the man whom Homer supposes to have just escaped an imminent danger, the sort of mixed passion of terror and surprise, with which he affects the spectators, paints very strongly the manner in which we find ourselves affected upon occasions any way similar. For when we have suffered from any violent emotion, the mind naturally continues in something like the same condition, after the cause which first produced it has ceased to operate. The tossing of the sea remains after the storm; and when this remain of horror has entirely subsided, all the passion,

which the accident raised, subsides along with it; and the v mind returns to its usual state of indifference. In short, 7

pleasure (I mean anything either in the inward sensation, or in the outward appearance, like pleasure from a positive cause) has never, I imagine, its origin from the removal of pain or danger.

S OPPOSED TO

SEOT. IV.-OF DELIGHT AND PLEASU

EACH OTHER.

But shall we therefore say, that the removal of pain or its diminution is always simply painful ? or affirm that the cessation or the lessening of pleasure is always attended itself with a pleasure ? By no means. What I advance is no more than this; first, that there are pleasures and pains? of a positive and independent nature; and, secondly, that the feeling which results from the ceasing or diminution of pain does not bear a sufficient resemblance to positive

pleasure, to have it considered as of the same nature, or to entitle it to be known by the same name; and, thirdly, that upon the same principle the removal or qualification of pleasure has no resemblance to positive pain. It is certain that the former feeling (the removal or moderation of pain) has

something in it far from distressing or disagreeable in its Lnature. This feeling, in many cases so agreeable, but in all 80 different from positive pleasure, has no name which I know; but that hinders not its being a very real one, and very different from all others. It is most certain that every species of satisfaction or pleasure, how different soever in its manner of affecting, is of a positive nature in the mind of him who feels it. The affection is undoubtedly positive; but the cause may be, as in this case it certainly is, a sort of Privation. And it is very reasonable that we should distinguish by some term two things so distinct in nature, as a pleasure that is such simply, and without any relation, from that pleasure which cannot exist without a relation, and that too a relation to pain. Very extraordinary it would be, if these affections, so distinguishable in their causes, so different in their effects, should be confounded with each other, because vulgar use has ranged them under the same general title. Whenever I have occasion to speak of this species of relative pleasure, I call it Delight ; and I shall take the best care I can to use that word in no other sense. I am satisfied the word is not commonly used in this appropriated signification; but I thought it better to take up a word already known, and to limit its signification, than to introduce a new one, which would not perhaps incorporate so well with the language. I should never have presumed the least alteration in our words, if the nature of the language, framed for the purposes of business rather than those of philosophy, and the nature of my subject, that leads me out of the common track of discourse, did not in a manner necessitate me to it. I shall make use of this liberty with all possible caution. As I make use of the word Delight to express the sensation which accompanies the removal of pain or danger; so when I speak of positive pleasure, I shall for the most part call it simply Pleasure.

SECT. V.-JOY AND GRIEF.

It must be observed, that the cessation of pleasure affects! the mind three ways. If it simply ceases, after having continued a proper time, the effect is indifference; if it be abruptly broken off, there ensues an uneasy sense called disappointment; if the object be so totally lost that there is no chance of enjoying it again, a passion arises in the mind, ' which is called grief. Now there is none of these, not even

grief, which is the most violent, that I think has any resemblance to positive pain. The person who grieves, suffers his passion to grow upon him; he indulges it, he loves it: but this never happens in the case of actual pain, which no man ever willingly endured for any considerable time. That grief should be willingly endured, though far from a simply pleasing sensation, is not so difficult to be understood. It is the nature of grief to keep its object perpetually in its eye, to present it in its most pleasurable views, to repeat all the circumstances that attend it, even to the last minuteness; to go back to every particular enjoyment, to dwell upon each, and to find a thousand new perfections in all, that were not sufficiently understood before ; in grief, the pleasure is still uppermost; and the affliction we suffer has no resemblance to absolute pain, which is always odious, and which we endeavour to shake off as soon as possible. The Odyssey of Homer, which abounds with so many natural and affecting images, has none more striking than those which Menelaus raises of the calamitous fate of his friends, and his own manner of feeling it. He owns, indeed, that he often gives himself some intermission from such melancholy reflections; but he observes, too, that, melancholy as they are, they give him pleasure.

'Αλλ' έμπης πάντας μεν οδυρόμενος και άχεύων,
Πολλάκις έν μεγάροισι καθήμενος ημετέροισιν, .
'Αλλοτε μέν τε γόω φρένα τέρπομαι, άλλοτε δ' αύτε
Παύομαι" αίψηρός δε κόρος κρυερoίo γόοιο.

Hom. Od. A. 100.
Still in short intervals of pleasing woe,
Regardful of the friendly dues I owe,
I to the glorious dead, for ever dear,
Indulge the tribute of a grateful tear.

On the other hand, when we recover our health, when we escape an imminent danger, is it with joy that we are affected ? The sense on these occasions is far from that smooth and voluptuous satisfaction which the assured prospect of pleasure bestows. The delight which arises from the modifications of pain confesses the stock from whence it sprung, in its solid, strong, and severe nature.

SECT. VI.—OF THE PASSIONS WHICH BELONG TO SELF

PRESERVATION.

Most of the ideas which are capable of making a powerful impression on the mind, whether simply of Pain or Pleasure, or of the modifications of those, may be reduced very nearly to these two heads, self-preservation and society; 1 to the ends of one or the other of which all our passions are calculated to answer. The passions which concern selfpreservation, turn mostly on pain or danger. The ideas of pain, sickness, and death, fill the mind with strong emotions of horror; but life and health, though they put us in a capacity of being affected with pleasure, make no such impression by the simple enjoyment. The passions therefore which are conversant about the preservation of the individual turn chiefly on pain and danger, and they are the most powerful of all the passions.

SECT. VII.—OF THE SUBLIME. WHATEVER is fitted in any sort to excite the ideas of pain and danger, that is to say, whatever is in any sort terrible, or is conversant about terrible objects, or operates in a manner analogous to terror, is a source of the sublime ; that is, it is productive of the strongest emotion which the mind is capable of feeling. I say the strongest emotion, because I am satisfied the ideas of pain are much more powerful than those which enter on the part of pleasure. Without all doubt, the torments which we may be made to suffer are much greater in their effect on the body and mind, than any pleasures which the most learned voluptuary could suggest, or than the liveliest imagination, and the most sound and exquisitely sensible body, could enjoy. Nay, I am in great doubt whether any

man could be found, who would earn a life of the most perfect satisfaction, at the price of ending it in the torments, which justice inflicted in a few hours on the late unfortunate regicide in France. But as pain is stronger in its operation than pleasure, so death is in general a much more affecting idea than pain; because there are very few pains, however exquisite, which are not preferred to death: nay, what generally makes pain itself, if I may say so, more painful, is, that it is considered as an emissary of this king of terrors. When danger or pain press too nearly, they are incapable of giving

any delight, and are simply terrible ; but at certain distances, - and with certain modifications, they may be, and they are, delightful, as we every day experience. The cause of this I shall endeavour to investigate hereafter.

SECT. VIII.—OF THE PASSIONS WHICH BELONG TO SOCIETY.

The other head under which I class our passions, is that of society, which may be divided into two sorts. 1. The soi ciety of the sexes, which answers the purpose of propagation; and next, that more general society, which we have with men and with other animals, and which we may in some sort be said to have even with the inanimate world. The passions belonging to the preservation of the individual turn wholly on pain and danger: those which belong to generation have their origin in gratifications and pleasures; the pleasure most directly belonging to this purpose is of a lively character, rapturous and violent, and confessedly the highest pleasure of sense; yet the absence of this so great an enjoyment scarce amounts to an uneasiness; and, except at particular times, I do not think it affects at all. When men describe in what manner they are affected by pain and danger, they do not dwell on the pleasure of health and the comfort of security, and then lament the loss of these satisfactions: the whole turns upon the actual pains and horrors which they endure. But if you listen to the complaints of a forsaken lover, you observe that he insists largely on the pleasures which he enjoyed, or hoped to enjoy, and on the perfection of the object of his desires ; it is the loss which is always uppermost in his mind. The violent effects produced by love, which has sometimes been even wrought up to madness, is no objection to

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