Antony. If you have tears, prepare to shade them now. You all do know this mantle; I remember

The first time ever Cæfar put it on,

'Twas on a fummer's evening in his tent,
That day he overcame the Nervii

Look! in this place ran Caffius' dagger through ;-
See what a rent the envious Cafca made.
Through this the well-beloved Brutus ftabb'd;
And as he pluck'd his cursed steel away,
Mark how the blood of Cæfar follow'd it!
As rushing out of doors, to be refolv'd,
If Brutus fo unkindly knock'd, or no :
For Brutus, as you know, was Cæfar's angel.
Judge, oh you gods! how dearly Cæfar lov'd him;
This, this, was the unkindeft cut of all;

For when the noble Cæfar faw him ftab,
Ingratitude, more strong than traitor's arms,
Quite vanquish'd him; then burft his mighty heart;
And, in his mantle muffling up his face,
Which all the while ran blood, great Cæfar fell,
Even at the base of Pompey's ftatue.

O what a fall was there, my countrymen !
Then I and you, and all of us fell down,
Whilft bloody treason ftourish'd over us.
O, now you weep; and I perceive you feel
The dint of pity; these are gracious drops.
Kind fouls! what, weep you when you but behold
Our Cæfar's vesture wounded? look you here!
Here is himself, marr'd, as you fee, by traitors.

Julius Cæfar, act 3. Sc. 6.

Had Antony endeavoured to excite his audience to vengeance, without paving the way by raifing

their

their grief, his fpeech perhaps might have failed of fuccefs.

Hatred, and other diffocial paffions, produce effects directly oppofite to thofe above mentioned. If I hate a man, his children, his relations, nay his property, become to me objects of averfion: his enemies, on the other hand, I am difposed to esteem.

The more flight and tranfitory relations are not favourable to the communication of paffion. Anger, when fudden and violent, is one exception; for if the person who did the injury be removed out of reach, this paffion will vent itself upon any related object, however flight the relation be. Another exception makes a greater figure: a group of beings or things, becomes often the object of a communicated paffion, even where the relation of the individuals to the percipient is but faint. Thus though I put no value upon a fingle man for living in the fame town with myfelf; my townfmen, however, confidered in a body, are preferred before others. This is ftill more remarkable with refpect to my countrymen in general: the grandeur of the complex object fwells the paffion of felf-love by the relation I have to my native country; and every paffion, when it fwells beyond its ordinary bounds, hath a peculiar tendency to expand itself along related objects. In fact, inftances are not rare, of perfons, who, upon all occafions, are willing to facrifice their lives and fortunes for their country. Such

E.2

Such influence upon the mind of man hath a complex object, or, more properly speaking, a general term *.

The fenfe of order hath an influence in the communication of paffion. It is a common obfervation, that a man's affection to his parents is lefs vigorous than to his children: the order of nature in defcending to children, aids the tranfi tion of the affection: the afcent to a parent, contrary to this order, makes the tranfition more difficult. Gratitude to a benefactor is readily extended to his children; but not fo readily to his parents. The difference however between the natural and inverted order, is not fo confiderable, but that it may be balanced by other circumitances. Pliny † gives an account of a woman of rank condemned to die for a crime; and, to avoid public fhame, detained in prison to die of hunger her life being prolonged beyond expectation, it was difcovered, that she was nourifhed by fucking milk from the breafts of her daughter. This inftance of filial piety, which aided the transition, and made afcent not less eafy than defcent is commonly, procured a pardon to the mother, and a penfion to both. The ftory of Androcles and the lion may be accounted for in the fame manner: the admiration, of which the lion was the object, for his kindness

* See Effays on morality and natural religion, part 1. eff. 2. ch. 5. + Lib. 7. cap. 36.

Aulus Gellius, lib. 5. cap. 14. and

and gratitude to Androcles, produced good-will to Androcles, and a pardon of his crime.

And this leads to other obfervations upon communicated paffions. I love my daughter lefs after fhe is married, and my mother lefs after a fecond marriage the inarriage of my fon or of my father diminishes not my affection fo remarkably, The fame obfervation holds with refpect to friendship, gratitude, and other paffions: the love I bear my friend, is but faintly extended to his married daughter: the refentment I have against a man, is readily extended against children who make part of his family; not fo readily against children who are forisfamiliated, efpecially by marriage. This difference is alfo more remarkable in daughters than in fons. These are curious facts; and in order to difcover the cause, we muft examine minutely, that operation of the mind by which a paffion is extended to a related object. In confidering two things as related, the mind is not stationary, but paffeth and repaffeth from the one to the other, viewing the relation from each of them perhaps oftener than once; which holds more especially in confidering a relation between things of unequal rank, as between the cause and the effect, or between a principal and an acceffory: in contemplating, for example, the relation between a building and its ornaments, the mind is not fatisfied with a fingle tranfition from the former to the latter; it must alfo view the relation, beginning at the latter,

and paffing from it to the former. This vibration of the mind in paffing and repaffing between things related, explains the facts above mentioned: the mind paffeth eafily from the father to the daughter; but where the daughter is married, this new relation attracts the mind, and obftructs, in fome measure, the return from the daughter to the father; and any circumstance that obftructs the mind in paffing and repaffing between its objects, occafions a like obstruction in the communication of paffion. The marriage of a 'male obftructs lefs the eafinefs of tranfition; becaufe a male is lefs funk by the relation of marriage than a female.

The foregoing inftances, are of paffion communicated from one object to another. But one paffion may be generated by another, without change of object. It may in general be observed, that a paffion paves the way to others fimilar in their tone, whether directed to the fame or to a different object; for the mind heated by any paffion, is, in that ftate, more fufceptible of a new impreffion in a fimilar tone, than when cool and quiefcent. It is a common obfervation, that pity generally produceth friendship for a person in diftrefs. One reafon is, that pity interefts us in its object, and recommends all its virtuous qualities and accordingly female beauty fhows beft in diftrefs; being more apt to inspire love, than upon ordinary occafions. But the chief reafon is, that pity, warming and melting the fpecta

tor,