feelings. We refer here, in particular, to the statements of travellers, who, either by design or by accident, have been placed for a considerable time among Savage tribes; without meaning, however, to exclude those, who in civilized lands have been favorably situated for ascertaining the tendencies of the human heart. Kotzebue, for instance, who was suddenly seized and sent as an exile into Siberia, where he remained some time, was thrown into the company of various classes of persons under such circumstances that he could hardly fail to form a correct judgment in the matter under consideration. The Narrative of his Exile, which is exceedingly interesting, discovers the human mind, considered as naturally disposed to the misery or happiness of the human race, under a decidedly favorable aspect. In the recollection of the good and the evil he had experienced, and in view of the numerous facts recorded in his book, he exclaims. "How few hard-hearted and insensible beings are to be met with in my Narrative! My misfortunes have confirmed me in the opinion that man may put confidence in his fellow-man."

Almost all the travellers into the interior of Africa, Vaillant, Park, Sparman, Clapperton, Denham, the Landers, and others, although they travelled among tribes in the highest degree ignorant and degraded, constantly speak of the kindness they experienced. On a certain occasion Park, for reasons connected with the circumstance of his being an entire stranger in the country, was obliged to remain all day without food. About sunset, as he was turning his horse loose to graze, and had before him the prospect of spending the night in solitude and hunger, a woman happened to pass near him, as she was returning from her employment in the fields. Astonished at seeing a white man, she stopped to gaze upon him; and noticing his looks of dejection and sor row, kindly inquired from what cause they proceeded. When Park had explained his destitute situation, the woman immediately took up his saddle and bridle, and desired him to follow her to her home. There, after having lighted a lamp, she presented him with some broiled fish, spread a mat for him to lie upon, and gave him permission to remain in her humble dwelling till the morning. Park informs us, that during the chief part of the night the woman and her female

companions were occupied with spinning; and that they beguiled their labor with a variety of songs; one of which had reference to his own situation. The air was sweet and plaintive; and the words were literally as follows. "The winds roared, and the rains fell. The poor white man, faint and weary, came and sat under our tree. He has no mother to bring him milk, no wife to grind him corn. Let us pity the white man; no mother has he to bring him milk; no wife to grind him corn."

This agrees with the testimony of the traveller Ledyard, who expressly says; "I have always remarked, that women in all countries are civil and obliging, tender and humane.To a woman, whether civilized or savage, I never addressed myself in the language of decency and friendship, without receiving a decent and friendly answer." In man undoubtedly there is more hardihood of character; and the benevolent affections are less lively. There are some things in his situation also, as the defence of the community rests chiefly upon him, which are calculated to draw out, and to impart inordinate strength to the resentful feelings. But it is absurd to suppose, that there is a radical difference in the benevolent sensibilities of man and woman; and while sentiments of the most friendly and affectionate regard towards the human race are acknowledged to exist in woman's heart, that man is naturally either indifferent or hostile to his fellowman. The language in both cases, from man as well as from woman, and from black as well as from white, when nature, unperverted by adverse influences, is left to itself, is the same. "The poor white man, faint and weary, came, and sat under our tree. Let us pity the white man.”

§. 179. Proofs of a humane or philanthropic principle from the existence of benevolent institutions.

It will be noticed, we do not assert, that the principle of love to our fellowmen, considered simply as members of the human race, is as strong in the human mind as it should be. All we propose to assert and maintain is, that it actually has an existence there to some extent. And among other proofs we might, in the third place, properly refer to those numerous benevolent institutions, such as hospitals, infirmaries,

asylums, houses of refuge, charity schools, and charitable societies of every description, which exist in all parts of the world. It is true, that institutions of this kind flourish most, and it is a circumstance exceedingly honorable to the tendencies of the Christian religion, in Christian countries. But the fact undoubtedly is, that on suitable inquiry we may find evidences, in a diminished degree, of benevolent efforts and traces of benevolent institutions such as have been now referred to, in lands not thus highly favored. Denham, for instance, after remarking that hospitality was ever habitual to the Arabs, a class of people with whom we are accustomed to associate every thing which is most remote from kindness, goes on to remark. "Nor does this feeling of liberality extend to the Chiefs alone, or to Arabs of high birth. I have known the poor and wandering Bedouin to practice a degree of charity and hospitality far beyond his means, from a sense of duty alone."* De Lamartine, a distinguished French traveller well known to the literary world, speaks of the Arabs much in the same manner. In connection with his wanderings among different tribes, he remarks, "we were universally well received. In one tribe it was a poor widow, who showed us hospitality. In order to regale us, she killed her last sheep, and borrowed bread. She informed us, that her husband and three sons had been killed in the war against the Wahabees, a formidable tribe in the neighborhood of Mecca. When we expressed our astonishment, that she should rob herself on our account, her reply was, He, that entereth the house of the living and does not eat, is as though he were visiting the dead."

We repeat, we do not mean to assert, that the benevolence of those nations, who are not enlightened by Christianity, and are not stimulated to benevolent exertion by considerations drawn from that source, is such as it should be. It is enough for our purpose to show, that it is not, as an attribute of human nature, extinct; but has a real, although, compared with what it ought to be, a feeble existence. Nor is the benevolence of Heathen or Pagan nations, limited, as some may be led to suppose, to individual instances and * Denham's Travels, Introductory Chapter.

†De Lamartine's Pilgrimage to the Holy Land, Vol. III, p. 212.

solitary acts, such as have been referred to. There are traces among some unchristianized nations, (however cruel, owing chiefly to their mistaken systems of religion, their conduct may appear in some things,) of permanent institutions of benevolence. In the recently published life of the Missionary Swartz, (Chap. XI.) we find the following incidental remark, which throws light upon the state of things in India. Speaking of the territory of Tanjore, the writer says, "its capital, bordering on the Delta of the Coleroon and the Cavery, is wealthy and splendid, adorned with a pagoda, which eclipses in magnificence all other structures in the South of India; and exceeding, in the number of its sacred buildings and charitable institutions, all the neighboring provinces.”

Among other facts, kindred with those which have now been alluded to, it is well known, that, when any portion of the human race have been subjected by fire, war, famine, the pestilence, or some convulsion of nature, to great affliction, an interest is felt, and efforts are made in their behalf in other countries. As an illustration of what we mean, it will suffice to remark, that, when some years since the Greek nation, and still more recently the inhabitants of the Cape De Verd Islands were in a state of extreme want, although they were a remote people and scarcely known among us, number of vessels, in both cases, were sent from this country to their assistance, loaded with provisions at the expense of private individuals. Many facts of this kind might be mentioned, which are obviously inconsistent with the idea that man is indifferent to the welfare of his fellow man, much more that men are naturally hostile to each other.

§. 180. Other remarks in proof of the same doctrine.

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In the fourth place, the principle of HUMANITY is requisite, in order to render human nature at all consistent with itself.

-We have, for instance, implanted within us the desire of Esteem, which is universal in its operation. But why should we be so constituted as naturally to desire the esteem of those, whom at the same time we naturally hate or are indifferent to? There is no question, that Sociality or the desire of society is connatural to the human mind; but is it presumable, that men are so created as earnestly to covet

the society of others, when at the same time those, whose company they seek, are by the constitution of nature the objects of entire indifference or of decided aversion? We have within us, as we shall have occasion to notice hereafter, the distinct principle of Pity or Sympathy, which prompts us both to prevent suffering and to relieve it when it exists; a principle, which no one supposes is designed by nature to be limited in its operation to the immediate circle of our relatives and friends, but which has men as such for its object, and the wide world for the field of its exercise. But on what grounds of wisdom or consistency is it possible, that nature should prompt men to relieve or prevent the sufferings of others, whom she also imperatively requires us to regard with sentiments of hostility, or at least with unfeeling coldness? Furthermore, our Conscience requires us to treat our fellowmen, in all ordinary cases, with kindness, and we experience an internal condemnation, when we do not do it; which would at least not be the case, if we were the subjects of a natural hostility to them. It is on such grounds, we assert that human nature, in order to be consistent with itself, requires a principle of good-will or love to man, considered simply as possessing a kindred origin and nature.

Add to these considerations the fact, that the lower animals as a general thing evidently discover an affection for those of their own kind. In some cases there are antipathies existing among those of different tribes; but never, it is believed, as a characteristie of those of the same species. And why should a barrier, either by the mere negation of love or the presence of actual hostility, be raised between man and man? A condition of things, which in a very important respect places him below the brutes.

§. 181. Objection from the contests and wars among mankind.

We are aware, that the frequent wars, which have existed among mankind, may be brought forward as an objection against these views. But, although wars may be considered as in some sense incidental to the operations of human nature in the present state of things, yet it does not follow, and is not true, that war is the natural state of man. The simple fact is, that mankind, owing to a concurrence of un