of curiosity operates in the first instance. This is its instinctive operation. And, so far as it thus operates, it is neither selfish nor benevolent; neither morally good nor evil; but simply innocent and useful.

It possesses also a VOLUNTARY action, founded upon a view of consequences, and implying the exercise of reflection. We may direct it to proper objects; we may stimulate its exercise by considerations of interest or of duty; we may restrain it when it becomes irregular and inordinate. And its action, so far as it exists under such circumstances, may, with entire propriety, be denominated voluntary. And, so far as it is of this character, morality is predicable of it; it may be either virtuous or vicious. If it be stimulated to action for good ends, and with a suitable regard to all other moral claims, its exercise is virtuous. If it have bad ends in view, or be put forth with such intensity as to violate other moral obligations, its exercise is vicious. It is in accordance with these views that Mr. Stewart remarks upon and disapproves the conduct of a certain ancient astronomer. It appears that, on a certain occasion, the astronomer was accused of indifference in respect to public transactions. He replied to the charge by the remark that his country was in the heavens; distinctly implying that he had deliberately merged the duties of the citizen in those of the astronomer, and that love to his country was essentially annulled by the higher love which he cherished for his chosen science. We obviously have here an instance of the inordinate exercise of the principle under consideration. It was not duly subordinated. It became so intense as to conflict, in the view of an enlightened conscience, with the proper exercise of other feelings, and with the discharge of other duties.

§ 326. Imitativeness, or the propensity to imitation.

Another of the original propensities of the human mind is the principle of Imitation, or the desire of doing as we see others do. We find the evidence of the existence of such a principle everywhere around us.-If this propensity be not natural, it will be difficult to account for what every one must have noticed in infancy and childhood.

And we take this occasion to remark, that on this whole subject we shall refer particularly to the early periods of life. That is a time when human nature will be likely to show itself in its true features. And in respect to the principle now before us, it is certain that children are early found to observe with care what others do, and to attempt doing the like. They are greatly aided by this propensity in learning to utter articulate sounds. It is not without long-continued efforts, in which they are evidently sustained by the mere pleasure of imitation, that they acquire the use of oral language.

At a little later period of life, after having learned to articulate, and having become old enough to take part in juvenile sports, we find the same propensity at work. With the animation and formidable airs of jockeys, they bestride a stick for a horse, and try equestrian experiments; they conduct their small and frail carriages through courts and streets, and journey with their rude sledges from one hill-top to another. Ever busily engaged, they frame houses, build fortifications, erect waterworks, and lay out gardens in miniature. They shoulder a cane for a musket; practise a measured step and fierce look; and become soldiers, as well as gardeners and architects, before they are men.-But the operation of this propensity is not limited to children; men also do as their fathers have done before them; it often requires no small degree of moral courage to deviate from the line of precedents. Whether right or wrong, we generally feel a degree of safety, much greater than we should otherwise feel, so long as we tread in the path of others.

◊ 327. Practical results of the principle of imitation.

It may, perhaps, be supposed by some, whatever evidence may exist in favour of regarding the principle under consideration as an original one, that it has but a slight connexion with the advancement and the happiness of mankind. But it is a remark not unfrequently to be made in respect to the principles of the mind, that often results of great magnitude are found to connect themselves with elements in human nature that appeared in themselves exceedingly insignificant. Such, it is possible,

may be the case here. We often speak of imitativeness as a principle which governs children; but are less willing to acknowledge, which is hardly less the fact, that it is a principle which governs men. We cannot doubt, from the reflection we have been able to bestow upon it, that the principle before us, whatever aspect it may present at first sight, was designed to be, and is in fact, one of the important supports of society; a source of knowledge, happiness, and power. If this principle were obliterated, the bond of union which now holds so closely together the two great divisions of society, the old and the young, would be greatly weakened; an event, in all points of view, much to be deplored. Not only in childhood, but in mature age, as we have already had occasion to intimate, we walk in the steps of our fathers, following in arts and in manners the same practices, and sustaining the same institutions; and it is desirable, as a general thing, that we should do so. And we do it, not merely because we suppose them to be clothed with the attribute of superior wisdom, but also because we are prompted, often unconsciously to ourselves, by the influence of this powerful principle. And it is in this way, partly at least, that generation is connected with generation; that the torch of experience, lighted in the preceding age, is made to shed its beams over that which follows; and that society, kept in the vicinity of the beaten track, is not subject to sudden and disastrous convulsions.

We would merely add, if this principle has such vast influence, as we have no doubt that it has, it is incumbent on every one carefully to consider the nature and tendency of the example which he sets. He who sets a bad example, either in domestic or in public life, is not only blasted and withered in himself, but almost necessarily leads on in his train a multitude of others to the same results of degradation and ruin. On the contrary, he who does good in his day and generation, infuses, whether he designs it or not, the effulgence of his example into a multitude of hearts which nature has opened for its reception; and thus, with better and higher results, lights them upward to happiness and glory.

328. Of the natural desire of esteem.

Another important propensity, not resolvable into anything else, but original, and standing on its own basis, is the desire of esteem.-In proof of the natural and original existence of this principle in the human mind, we are at liberty to appeal, as in the case of all the other propensities, to what we notice in the beginnings of life, and the first developements of the mental nature. Before children are capable of knowing the advantages which result from the good opinion of others, they are evidently mortified at expressions of neglect or contempt, and as evidently pleased with expressions of regard and approbation. As it is impossible satisfactorily to account for this state of things on the ground of its being the result of reasoning, experience, or interest, the only explanation left is, that this desire is a part of the connatural and essential furniture of the mind.

(II.) We may remark further, that the desire of esteem is found to exist very extensively and strongly in the more advanced periods of life. If we look at the history of nations and of individuals, how many men do we find who have been willing to sacrifice their life rather than forfeit the favourable opinion of others! When they have lost all besides, their health, their fortune, and friends, they cling with fondness to their good name; they point triumphantly to their unsullied reputation as a consolation in their present adversities, and the pledge of better things in time to come. This is especially true of those periods in the history of nations, when the original sentiments and traits of the people have not been corrupted by the introduction of the arts of luxury and refinement.

(III.) There is this consideration also, which has a bearing upon this topic.-We are sometimes in such a situation, that the favourable or unfavourable opinion of others can have no possible bearing, so far as we can judge, on our own personal interests. And further than this, the unfavourable sentiment which we suppose to exist is not responded to in a single instance out of the particular circle of those who indulge it. It exists there, and there alone; without the possibility of affecting injuriously either our property or general reputation. And

yet it is difficult for us not to be affected unpleasantly; we feel as if the intentions of nature had been violated; as if some real wrong had been done us; as if we had been deprived of that which is obviously a right.—If this view of the subject is correctly stated, as we have reason to think it is, it goes strongly against the doctrine that the desire of esteem is based upon personal and interested considerations, and not upon the intrinsic nature of the mind.

(IV.) It is an additional proof in favour of the natural origin of this propensity, that it operates strongly in reference to the future. We not only wish to secure the good opinion of others at the present time, and in reference to present objects, but are desirous that it should be permanent, whether we shall be in a situation directly to experience any good effects from it or not. Even after we are dead, although we shall be utterly separated, both from the applauses and the reprobations of men, still we wish to be held in respectful and honourable remembrance. Fully convinced as we are that no human voice shall ever penetrate and disturb the silence of our tombs, the thought would be exceedingly distressing to us if we anticipated that our memories would be calumniated. We may attempt to reason on the folly of such feelings, but we find it impossible to annul the principles planted within us, and to stifle the voice of nature speaking in the breast.

§ 329. Of the desire of esteem as a rule of conduct.

The operation of this principle, when kept within its due and appropriate limits, is favourable to human happiness. It begins to operate at a very early period of life, long before the moral principles have been fully brought out and established; and it essentially promotes a decency and propriety of deportment, and stimulates to exertion. Whenever a young man is seen exhibiting an utter disregard of the esteem and approbation of others, the most unfavourable anticipation may be formed of him; he has annihilated one of the greatest restraints on an evil course which a kind Providence has implanted within us, and exposes himself to the hazard of unspeakable vice