and unjust, than violent anger, and would certainly be more disagreeable, were it not often, in consequence of being so disproportioned to its cause, so exceedingly ludicrous. §. 160. Modifications of resentment. Envy. One of the most frequent forms of resentment is Envy. By this term we are accustomed to express that ill-will or hatred, which has its rise from the contemplation of the superiority of another. Considered as a mere state of the mind, Envy is to be regarded as only one of the perversions of resentment; but considered in respect to the occasions of its origin, it must be added, that it is one of the most degrading and hateful perversions. There is no passion, which is more tormenting in the experience, as might be expected from its hatefulness; and none, which is more decisively condemned by the sentiments of justice. If we are asked, why it is that, on the mere contempla tion of the more favorable situation and the greater advance ment of another, we experience such an odious perversion of a principle apparently good in itself, we shall probably find a reason in the irregular and inordinate action of the principle of Self-love. Men frequently become so intensely selfish, that they cannot admit others to an equal participa tion of what they enjoy, much less see them advanced to a higher situation, without a greater or less degree of repining and discontent. And it is this state of mind, which is ap propriately denominated Envy. §. 161. Modifications of resentment. Jealousy. There are still other varieties of that Resentment or Hos tility, which may be regarded, in some important sense, as the basis of the whole series of the Malevolent passions. Among these is Jealousy, which includes a painful emotion, caused by some object of love, and attended with a desire of evil to wards that object. The circumstance, which character izes this passion and constitutes its peculiar trait, is, that all its bitterness and hostility are inflicted on some one, whom the jealous person loves. The feeling of suspicious rivalship, which often exists between candidates for fame and power, is sometimes called jealousy on account of its analogy to this passion. There are various degrees of jealousy, from the forms of mere distrust and watchful suspicion to its highest paroxysms. In general the strength of the passion will be found to be in proportion to the value, which is attached to the object of it; and is perhaps more frequently found in persons, who have a large share of pride, than in others. Such, in consequence of the habitual belief of their own superiority, are likely to notice many trifling inadvertencies, and to treasure them up as proofs of intended neglect, which would not have been observed by others, and certainly were exempt from any evil intention. The person under the influence of this passion is incapable of forming a correct judgment of the conduct of the individual, who is the object of it; he observes every thing and gives it the worst interpretation; and circumstances, which, in another state of the mind, would have been tokens of innocence, are converted into proof of guilt. Although poetry, it is no fiction; "Trifles, light as air, "Are to the jealous confirmations strong, Hence it is justly said to be the monster, that 'makes the meat it feeds on ;' for it perseveringly broods over the slightest suggestion, even when made with the most sincere kindness, and rears up a shapeless and frightful form, which in turn nourishes the baleful passion, from which is derived its own existence. It may be remarked of this passion, that it is at times exceedingly violent. At one moment the mind is animated with all the feelings of kindness; the next, it is transported with the strongest workings of hatred, and then it is suddenly overwhelmed with contrition. Continually vacillating between the extremes of love and hatred, it knows no rest; it would gladly bring destruction on the object, whom it dreads to lose more than any other, and whom at times it loves more than any other. §. 162. Modifications of resentment. Revenge. Another of the marked modifications of Resentment is REVENGE. By the spirit of revenge, as we sometimes express it, we generally understand a disposition, not merely to return suffering for suffering, but to inflict a degree of pain on the person, who is supposed to have injured us, beyond what strict justice requires. So that revenge seems to differ from resentment rather in degree than in kind; in other words, it is unrestrained or excessive resentment. It is true, however, that it generally implies something more than mere excess. It commonly exhibits the aspect of coolness and deliberateness in its designs; and is as persevering in the execution of its hostile plans, as it is deliberate in forming them. If resentment, when properly regulated, may be considered, on the principles of nature, as morally right; revenge, which is the unrestrained or inordinate form of resentment, is always morally wrong. It is a passion, which is not only greatly inconsistent with the due exercise of the other powers of the mind; but is equally condemned by enlightened conscience and the Scriptures. §, 163. Illustrations of the malevolent passions. It would not be a difficult matter to bring forward some affecting illustrations of the unrestrained and undue indulgence of the malevolent passions, which have thus far come under our notice. In the tragedy of Othello, the pen of Shakspeare has successfully employed itself in developing the workings and the results of the fatal passion of Jealousy; and if this great poem be styled a fiction, considered in relation to history, it will probably be admitted to be immutable truth, considered in relation to nature. Revenge, in its more determined and persevering exhibitions, is a passion at least equally dreadful. Among Savage tribes in particular, as we learn from the frequent testimony of those who have travelled among them, to take vengeance, deep, unabated, ample, would seem to be the surest passport to an honorable place and name. But it is not among Savage nations alone, that revenge is found, even in its more embittered forms. There is mention made in the writings of Garcilasso of a Spanish gentleman, named Aguire, who, having on some occasion of fended a Governor of one of the cities of South America, was sentenced to be ignominiously scourged in public. The citizens took an interest so far as to interpose and entreat a re mission of the punishment; and the person himself implored, that death might be substituted instead of it, but without effect."Aguire, esteeming himself eternally disgraced, retired from the military service, and patiently awaited the expiry of the governor's appointment; when he followed him incessantly as his shadow. The governor, warned of his danger, armed himself in mail, and hurried from place to place in quest of safety. But no sooner had he hopes of rest, than he found his implacable enemy treading on his footsteps. He fled again; and again Aguire pursued him. Thus did three years elapse, while many hundred miles were traversed by both. At last Aguire ventured to enter the governor's house, and finding him asleep in an inner chamber, he pierced him with a dagger, where unprotected by his armor." Such are the deplorable evils, that are likely to result, when the malevolent passions gain an ascendency. And as, in the present fallen state of man, there is a constant proneness to inordinate malevolent action, it becomes the more important to restrain and duly regulate a tendency so unfavorable, by allowing their full weight to the forgiving and benevolent principles of the Gospel. §. 164. Nature of the passion of fear. We conclude this review of this portion of the Affections with a single other notice. The passion of Fear, like the other passions or affections that have past under examination, embraces both a simple emotion of pain, caused by some object which we anticipate will be injurious to us, and also, additional to the painful emotion, the desire of avoiding such object or its injurious effects.- -The question might suggest itself with some appearance of reason, whether Fear,in view of the definition just given, should be included under the general head of the Malevolent passions. And this is one of the cases referred to, in separating the Affections into the twofold division of the Benevolent and Malevolent, when it was remarked, it might not in all respects be easy to carry the arrangement into effect in its details. Nevertheless the fact, that we experience pain, in viewing the object feared, accompanied with a desire of avoiding it, seems very clearly to involve the idea, that it is an object of greater or less aversion. In other words, that we have more or less of illwill towards it. It is certainly the case, if the object is of such a nature that its presence is painful, that we can hardly be said to love it. So that at least it would seem to come more naturally under the head of the malevolent affections, than under the other class. But to return to the nature of the passion itself. The strength or intensity of fear will be in proportion to the apprehended evil. There is a difference of original susceptibility of this passion in different persons; and the amount of apprehended evil will, consequently, vary with the quickness of such susceptibility. But whatever causes may increase or diminish the opinion of the degree of evil, which threatens, there will be a correspondence between the opinion which is formed of it, and the fearful passion. When this passion is extreme, it prevents the due exercise of the moral susceptibility, and interrupts correct judgment of any kind whatever. It is a state of mind of great power, and one which will not bear to be trifled with. It may serve as a profitable hint, to remark, that there have been persons thrown into a fright suddenly, and perhaps in mere sport, which has immediately resulted in a most distressing and permanent mental disorganization.In cases, where the anticipated evil is very great, and there is no hope of avoiding it in any way, the mind exists in that state which is called DESPAIR. But the consideration of this deplorable state of mind, so far as it may be necessary to meet the objects of the present Work, will more properly come under the head of Disordered or Alienated Sensibilities. |