r, p. 101.

[62] Beccaria, Voltaire, Blackstone, &c.

[63] See Cox's Travels, vol. ii. 189.

[64] See Beccaria, Blackstone, Colquhoun.

[65] Mezentius. _Virgil._

[66] V. An Enquiry into the Principles of Taxation, p. 37, published
in 1790.

[67] Colquhoun. On the Police of the Metropolis.

[68] V. The grand instructions to the commissioners appointed to frame
a new code of laws for the Russian empire, p. 183, said to be drawn up
by the late Lord Mansfield.

[69] V. Dr. Priestley's Miscellaneous Observations relating to
Education, sect. vii. of correction, p. 67.

[70] V. Code of Russian Laws

[71] Colquhoun.

[72] See the judicious Locke's observations upon the subject of
_manners_, section 67 of his valuable Treatise on Education.

[73] See vol. ii. of Zoonomia.

[74] We believe this is Williams's idea.

[75] Hume's Dissertation on the Passions.

[76] See Locke, and an excellent little essay of Madame de Lambert's.

[77] The Abbe St. Pierre. See his Eloge by D'Alembert.

CHAPTER X.

ON SYMPATHY AND SENSIBILITY.

The artless expressions of sympathy and sensibility in children, are
peculiarly pleasing; people who, in their commerce with the world,
have been disgusted and deceived by falsehood and affectation, listen
with delight to the genuine language of nature. Those who have any
interest in the education of children, have yet a higher sense of
pleasure in observing symptoms of their sensibility; they anticipate
the future virtues which early sensibility seems certainly to promise;
the future happiness which these virtues will diffuse. Nor are they
unsupported by philosophy in these sanguine hopes. No theory was ever
developed with more ingenious elegance, than that which deduces all
our moral sentiments from sympathy. The direct influence of sympathy
upon all social beings, is sufficiently obvious, and we immediately
perceive its necessary connection with compassion, friendship, and
benevolence; but the subject becomes more intricate when we are to
analyse our sense of propriety and justice; of merit and demerit; of
gratitude and resentment; self-complacency or remorse; ambition and
shame.[78]

We allow, without hesitation, that a being destitute of sympathy,
could never have any of these feelings, and must, consequently, be
incapable of all intercourse with society; yet we must at the same
time perceive, that a being endowed with the most exquisite sympathy,
must, without the assi