This branch of human nature concerning the external signs of passion, is so finely adjusted to answer its end, that those who understand it the best will admire it the most. These external signs, being all of them resolvable into colour, figure, and motion, should not naturally make any deep impression on a spectator. And supposing them qualified for making deep impressions, we have seen above, that the effects they produce are not what would be expected. We cannot therefore account otherwise for the operation of these external signs, than by ascribing it to the original constitution of human nature. To improve the social state, by making us instinctively rejoice with the glad of heart, weep with the mourner, and shun those who threaten danger, is a contrivance illustrious for its wisdom as well as benevolence. With respect to the external signs of distress in particular, to judge of the excellency of their contrivance, we need only reflect upon several other means seemingly more natural, that would not have answered the end proposed. I am attracted by this amusing speculation, and will not ask pardon for indulging in it. We shall in the first place reverse the truth, by putting the case that the external signs of joy were disagreeable, and the external signs of distress agreeable. This is no whimsical supposition; for these external signs, so far as can be gathered from their nature, seem indifferent to the production of pleasure or pain. Admitting then the supposition, the question is, How would our sympathy operate? There is no occasion to deliberate for an answer. Sympathy, upon that supposition, would be not less destructive, than according to the real case it is beneficial. We should be incited, to cross the happiness of others if its external signs were disagreeable to us, and to augment their distress if its external signs were agreeable. I make a second supposition, That the external signs of distress were indifferent to us, and productive neither of pleasure nor pain. This would annihilate the strongest branch of sympathy, that which is raised by means of sight. And it is evident, that reflective sympathy, felt by those only who have more than an ordinary share of sensibility, would be far from being sufficient to fulfil the ends of the social state. I shall approach nearer truth in a third supposition, That the external signs of distress being disagreeable, were productive of a painful repulsive emotion. Sympathy upon this supposition would not be annihilated; but it would be rendered useless. For it would be gratified by flying from or avoiding the object, instead of clinging to it, and affording relief. The condition of man would in reality be worse than if sympathy were totally eradicated; because sympathy would only serve to plague those who feel it, without producing any good to the afflicted.