of Compassion here given, as the coming into play of motives directly occasioned by another's calamity, I take the opportunity of condemning the mistake of Cassina, which has been so often repeated.

His view is that compassion arises from a sudden hallucination, which makes us put ourselves in the place of the sufferer, and then imagine that we are undergoing his pain in own own person. This is not in the least the case. The conviction never leaves us for a moment that he is the sufferer, not we; and it is precisely in his person, not in ours, that we feel the distress which afflicts us. We suffer with him, and therefore in him; we feel his trouble as his, and are not under the delusion that it is ours; indeed, the happier we are, the greater the contrast between our own state and his, the more we are open to the