where it and it alone has been operative, we all with deep respect and emotion unreservedly recognise the presence of genuine moral worth? (4) Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry. Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man's rights; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness. On the other hand, if we try to say: "This man is virtuous, but he is a stranger to Compassion"; or: "he is an unjust and malicious man, yet very compassionate;" the contradiction at once leaps to light. In former times the English plays used to finish with a petition for the King. The old Indian dramas close with these words: "May all living beings be delivered from pain." Tastes differ; but in my opinion there is no more beautiful prayer than this. (5) Also from separate matters of detail it may be inferred that the original stimulus of true morality is Compassion. For instance, to make a man lose a hundred thalers, by legal tricks involving no danger, is equally unjust, whether he be rich or poor; but in the latter case the rapping of conscience is much louder, the censure of disinterested witnesses more emphatic. Aristotle was well aware of this, and said: _δεινότερον δέ εστι τὸν ἀτυχοῡντα, ἢ τον ετὐχοῡντα, ἀδικεῑν_. (It is worse to injure a man in adversity than one who is prosperous.)--(_Probl._ xxix. 2.) If the man have wealth, self-reproach is proportionally faint, and grows still fainter, if it be the treasury that has been overreached; for state coffers can form no object of Compassion. It thus appears that the grounds for self-accusation as well as for the spectators' blame are not furnished directly by the infringement of the law, but chiefly by the suffering thereby brought upon others. The violation of right, by itself and as such, which is involved in cheating the exchequer, (to take the above instance,) will be disapproved by the conscience alike of actor and witness; but only because, and in so far as, the rule of respecting =every= right, which forms the _sine qua non_ of all honourable conduct, is in consequence broken. The stricture passed will, in fact, be indirect and limited. If, however, it be a confidential _employé_ in the service that commits the fraud, the case assumes quite another aspect; it then has all the specific attributes of, and belongs to, that class of actions described above, whose characteristic is a =double injustice=. The analysis here given explains why the worst charge which can ever be brought against rapacious extortioners and legal sharpers is, that they appropriate for themselves the goods of widows and orphans. The reason appears in the fact that the latter, more than others, owing to their helplessness, might be expected to excite