inds of service
which the particular theology enjoined. Brotherly love would follow
logically from the assurance of God's friendly presence, the notion of
our brotherhood as men being an immediate inference from that of God's
fatherhood of us all. When Christ utters the precepts: "Love your
enemies, bless them that curse you, do good to them that hate you, and
pray for them which despitefully use you, and persecute you," he gives
for a reason: "That ye may be the children of your Father which is in
heaven: for he maketh his sun to rise on the evil and on the good, and
sendeth rain on the just and on the unjust." One might therefore be
tempted to explain both the humility as to one's self and the charity
towards others which characterize spiritual excitement, as results of
the all-leveling character of theistic belief. But these affections
are certainly not mere derivatives of theism. We find them in
Stoicism, in Hinduism, and in Buddhism in the highest possible degree.
They HARMONIZE with paternal theism beautifully; but they harmonize
with all reflection whatever upon the dependence of mankind on general
causes; and we must, I think, consider them not subordinate but
coordinate parts of that great complex excitement in the study of which
we are engaged. Religious rapture, moral enthusiasm, ontological
wonder, cosmic emotion, are all unifying states of mind, in which the
sand and grit of the selfhood incline to disappear, and tenderness to
rule. The best thing is to describe the condition integrally as a
characteristic affection to which our nature is liable, a region in
which we find ourselves at home, a sea in which we swim; but not to
pretend to explain its parts by deriving them too cleverly from one
another. Like love or fear, the faith-state is a natural psychic
complex, and carries charity with it by organic consequence.
Jubilation is an expansive affection, and all expansive affections are
self-forgetful and kindly so long as they endure.

We find this the case even when they are pathological in origin. In
his instructive work, la Tristesse et la Joie,[162] M. Georges Dumas
compares together the melancholy and the joyous phase of circular
insanity, and shows that, while selfishness characterizes the one, the
other is marked by altruistic impulses. No human being so stingy and
useless as was Marie in her melancholy period! But the moment the
happy period begins, "sympathy and kindness become her char