A development, converse to that which Butler speaks of, must next be mentioned. As certain objects excite certain emotions and sentiments, so do sentiments imply objects and duties. Thus conscience, the existence of which we cannot deny, is a proof of the doctrine of a Moral Governor, which alone gives it a meaning and a scope; that is, the doctrine of a Judge and Judgment to come is a development of the phenomenon of conscience. Again, it is plain that passions and affections are in action in our minds before the presence of their proper objects; and their activity would of course be an antecedent argument of extreme cogency in behalf of the real existence of those legitimate objects, supposing them unknown. And so again, the social principle, which is innate in us, gives a divine sanction to society and to civil government. And the usage of prayers for the dead implies certain circumstances of their state upon which such devotions bear. And rites and ceremonies are natural means through which the mind relieves itself of devotional and penitential emotions. And sometimes the cultivation of awe and love towards what is great, high, and unseen, has led a man to the abandonment of his sect for some more Catholic form of doctrine. Aristotle furnishes us with an instance of this kind of development in his account of the happy man. After showing that his definition of happiness includes in itself the pleasurable, which is the most obvious and popular idea of happiness, he goes on to say that still external goods are necessary to it, about which, however, the definition said nothing; that is, a certain prosperity is by moral fitness, not by logical necessity, attached to the happy man. "For it is impossible," he observes, "or not easy, to practise high virtue without abundant means. Many deeds are done by the instrumentality of friends, wealth and political power; and of some things the absence is a cloud upon happiness, as of noble birth, of hopeful children, and of personal appearance: for a person utterly deformed, or low-born, or bereaved and childless, cannot quite be happy: and still less if he have very worthless children or friends, or they were good and died."[49:1] 8.