The indifferent, uninteresting style of Suetonius, equally with the masterly pencil of Tacitus, may convince us of the cruel depravity of Nero or Tiberius:  But what a difference of sentiment!  While the former coldly relates the facts; and the latter sets before our eyes the venerable figures of a Soranus and a Thrasea, intrepid in their fate, and only moved by the melting sorrows of their friends and kindred.  What sympathy then touches every human heart!  What indignation against the tyrant, whose causeless fear or unprovoked malice gave rise to such detestable barbarity!

If we bring these subjects nearer:  If we remove all suspicion of fiction and deceit:  What powerful concern is excited, and how much superior, in many instances, to the narrow attachments of self-love and private interest!  Popular sedition, party zeal, a devoted obedience to factious leaders; these are some of the most visible, though less laudable effects of this social sympathy in human nature.

The frivolousness of the subject too, we may observe, is not able to detach us entirely from what carries an image of human sentiment and affection.

When a person stutters, and pronounces with difficulty, we even sympathize with this trivial uneasiness, and suffer for him.  And it is a rule in criticism, that every combination of syllables or letters, which gives pain to the organs of speech in the recital, appears also from a species of sympathy harsh and disagreeable to the ear.  Nay, when we run over a book with our eye, we are sensible of such unharmonious composition; because we still imagine, that a person recites it to us, and suffers from the pronunciation of these jarring sounds.  So delicate is our sympathy!

Easy and unconstrained postures and motions are always beautiful:  An air of health and vigour is agreeable:  Clothes which warm, without burthening the body; which cover, without imprisoning the limbs, are well-fashioned.  In every judgement of beauty, the feelings of the person affected enter into consideration, and communicate to the spectator similar touches of pain or pleasure. [Footnote:  ’Decentior equus cujus astricta suntilia; sed idem velocior.  Pulcher aspectu sit athleta, cujus lacertos execitatio expressit; idem certamini paratior nunquam enim species ab UTILITATE dividitur.  Sed hoc quidem discernere modici judicii est.’- Quintilian, Inst. lib. viii. cap. 3.]

What wonder, then, if we can pronounce no judgement concerning the character and conduct of men, without considering the tendencies of their actions, and the happiness or misery which thence arises to society?  What association of ideas would ever operate, were that principle here totally unactive.