the relation allows of an extended liberty of action.
Toward other persons a restrained behavior is
requisite. Round each there is a subtle boundary that
may not be crossed--an individuality on which none may
trespass. But in this case the barriers are thrown
down; and thus the love of unrestrained activity is
gratified. Finally, there is an exaltation of the
sympathies. Egoistic pleasures of all kinds are doubled
by another's sympathetic participation; and the
pleasures of another are added to the egoistic
pleasures. Thus, round the physical feeling forming the
nucleus of the whole, are gathered the feelings
produced by personal beauty, that constituting simple
attachment, those of reverence, of love of approbation,
of self-esteem, of property, of love of freedom, of
sympathy. These, all greatly exalted, and severally
tending to reflect their excitements on one another,
unite to form the mental state we call love. And as
each of them is itself comprehensive of multitudinous
states of consciousness, we may say that this passion
fuses into one immense aggregate most of the elementary
excitations of which we are capable; and that hence
results its irresistible power."

Ribot has copied this analysis of love in his _Psychologie des
Sentiments_ (p. 249), with the comment that it is the best known to
him (1896) and that he sees nothing to add or to take away from it.
Inasmuch as it forms merely an episodic illustration in course of a
general argument, it certainly bears witness to the keenness of
Spencer's intellect. Yet I cannot agree with Ribot that it is a