III. ASTONISHMENT.

ASTONISHMENT is the kind and degree of wonder. introduced by surprise, which as it were, overwhelms or petrifies the soul. The mental powers are in a stupor, in a state of stagnation. High astonishment is the incubus of the mind, which feels nothing at the instant, so much as its inability to act. This emotion always relates to things of the highest importance, to things which appear too vast and extensive for the grasp of intellect, rather than to intricacies. When it relates to human conduct, Astonishment is excited by great undertakings, or extensive projects; by the accomplishment of plans which appeared more than human, whether beneficial or destructive; or by some excess either of virtue or of vice. The body marks, in a striking manner, the singular state of the mind. That also becomes immoveable; petrified as it were, or thunder-struck; which are the favourite expressions, in almost every language. The eyes are firmly fixed, without being directed to any particular object; the character of countenance, which was formed by the habitual influence of some predominant affection, is for a

time effaced; and a suspension of every other expression, a certain vacuity, strongly notes this singular suspension of mind.

Wonder and astonishment are expressions which in many cases, may be used synonymously; as both causes and effects are very analogous for the intricacy attending an important subject, may be connected with its vastness; and sometimes occasioned by it. When these are introduced by Surprise, that is, when subjects of the kind are suddenly and unexpectedly forced upon the attention, their united effects are extremely powerful; and they give an infinite momentum to their causes, whether they be of a pleasing or displeasing nature.

According to the above view of the emotion, it may obviously be connected with the causes either of happiness or misery; causes which inspire those pleasing sensations, which so often accompany the perception of things sublime and stupendous, or which excite painful sensations from things we deem horrible. It may introduce the excess of joy, or the excess of fearful apprehension; call forth the most exalted admiration, or inspire the deepest indignation and contempt.

The term Amazement, which is sometimes employed, seems to express a medium between

wonder and astonishment. It is manifestly borrowed from the extensive and complicated intricacies of a labyrinth; in which there are endless mazes, without the discovery of a clue. Hence an idea is conveyed of more than simple wonder; the mind is lost in wonder.

Though all these emotions have, generally speaking, the greatest power in things which unexpectedly arrest the attention; yet they may also proceed from contemplation. When the subject is complicated, the more we discern concerning it, the more will unexpected novelties present themselves, and successively become the causes of surprise. These novelties may be of such a nature, as to amaze and confound the understanding. We may also be the more deeply penetrated with a conviction of the vastness, and incomprehensibility of the subject, so as to be worked up into astonishment. The powers of the soul may become petrified as it were, or paralized by their fruitless attempts to comprehend what is far beyond their reach, and to fathom that which is unfathomable!

CLASSIFICATION OF THE PASSIONS, &c. 63

SECTION III.

Classification of the Passions and Affections, as they respect the Selfish or the Social Principle.

We are now prepared to contemplate the immediate effects of those particular qualities, supposed to be seated in the subjects themselves; which the emotions of Surprise, Wonder, and Astonishment, may have forced upon our attention, or which may have been discovered by calmer observation.

According to the order proposed we shall first attend to those which are the most interesting to Ourselves, or which relate to the principle of SELF-Love.

CLASS I.

On the Passions and Affections, which owe their Origin to the Principle of SELF-Love.

THESE may be divided into two distinct Orders; that in which Love, and the Idea of Good, that

is, of something either beneficial or pleasing, are more immediately present to the mind; and that in which hatred, and the Idea of Evil are most impressive.

ORDER I.

The Passions and Affections founded on SELF-LOVE, which are excited by the Idea of Good.

THESE are of two Kinds: the one relates to Good in Possession, the other to that in Expec tancy.

That in Possession inspires the following pas sions and affections, Joy, Contentment, Satis faction, Complacency.

JOY.

Joy is the vivid pleasure or delight, inspired by the immediate reception of something peculiarly grateful; of something obviously productive of an essential advantage; or of something which promises to contribute to our