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does not, therefore, find its gratification so much in the admiration of others as in its own admiration. Vanity loves parade, delights in the flow of popular sentiment, floats its gay shallop on the good opinion of others, and is stranded when public favor, like a shallow stream, is lost on some sand-bar. Pride, in its high opinion of itself, despises others, receives indifferently or contemptuously their admiration, and, like an ocean vessel, rides solitary on the heaving tide of its own conceit. Like vanity, it has a legitimate form. As just self-esteem, it furnishes strength and independence to character. It accompanies all grades of desire. The food which the accomplishment of our desires affords to our own good opinion of ourselves, and our love of the admiration of others, are the most constant and certain, most secret and sweet, of the pleasures of success. In a modified form, these feelings enter into our highest moral sentiments. The various words by which we designate these feelings, derive their meanings in part from the different degrees of the same emotions, and in part from the supposed justice, or fitness, with which the feeling is entertained. Conceit, self-conceit, assumption, self-complacence, indicate a vanity or pride in advance of the grounds for it in our power or possessions. Indeed, the words vanity and pride are also more commonly used to mark these excesses of feeling, than its restrained and praiseworthy forms. Self-confidence, self-respect, personal pride designate the more measured and well founded phases of feeling.

The third class of pleasurable feelings arises in view of the relation of others to our success. We are grateful to those who have aided us. We are sympathetically attached to those who share our triumphs, who enjoy our pleasures with us. Our feelings are made deeper, hence more pleasurable, by the impulse of kindred feelings on them. Emotional) states, like electric conditions, intensify each other, and a.