is not the love of mankind; it is that by which we estimate the qualities
of men, and the objects of our pursuit; that which doubles the force of
every desire or aversion, when we consider its object as tending to raise
or to sink our nature.

When we consider, that the reality of any amicable propensity in the human
mind has been frequently contested; when we recollect the prevalence of
interested competitions, with their attendant passions of jealousy, envy,
and malice; it may seem strange to allege, that love and compassion are,
next to the desire of elevation, the most powerful motives in the human
breast: That they urge, on many occasions, with the most irresistible
vehemence; and if the desire of self preservation be more constant, and
more uniform, these are a more plentiful source of enthusiasm,
satisfaction, and joy. With a power not inferior to that of resentment and
rage, they hurry the mind into every sacrifice of interest, and bear it
undismayed through every hardship and danger.

The disposition on which friendship is grafted, glows with satisfaction in
the hours of tranquillity, and is pleasant, not only in its triumphs, but
even in its sorrows. It throws a grace on the external air, and, by its
expression on the countenance, compensates for the want of beauty, or gives
a charm which no complexion or features can equal. From this source the
scenes of human life derive their principal felicity; and their imitations
in poetry, their principal ornament. Descriptions of nature, even
representations of a vigorous conduct, and a manly courage, do not engage
the heart, if they be not mixed with the exhibition of generous sentiments,
and the pathetic, which is found to arise in the struggles, the triumphs,
or the misfortunes of a tender affection. The death of Polites, in the
Aeneid, is not more affecting than that of many others who perished in the
ruins of Troy; but the aged Priam was present when this last of his sons