Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	abandon_v	anger_n	unjust_a	26	3	9.7995	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47932	A discourse upon the passions in two parts / written originally in French, Englished by R.W.; Charactères des passions. English	La Chambre, Marin Cureau de, 1594-1669.; R. W.	1661 (1661)	Wing L131B; ESTC R30486	309,274	762

a Guardian of a secret as Anger and although Love and Joy also are alike unfaithful as that is yet they commit not the same violence on the Heart they rather open it then cast it forth and if they shed it abroad it 's rather because they fill it then that they empty it but Anger suffers nothing there which she drives not out with force it exhausts it by breaking it and as a fire kindled in a Mine it tears up and discovers all what is hid therein In effect it 's impossible to conceive the impetuosity with which heat and the spirits issue out of the heart and the violence with which the Soul throws herself forth for her revenge but we must also fancy we see an effusion and scattering abroad of all her thoughts and of all her designs and chiefly of those which have conformity or alliance with Anger as conspiracies made with or against an Enemy those secret good offices which have been done and the like which to satisfie its revenge this Passion discovers For when a man in anger reveals a conspiracy in which his enemy was one of the complices it 's to bring him in danger when he publisheth an enterprise which he had formed against him it 's a threat and when he reproacheth him it 's to convince him of wrong and render him odious They also are commonly the weakest which fall in this default whether it be because they speak more and that it 's hard but that in many words much folly must needs be or whether they would hide their weakness by the liberty they take to speak all they know and all what they have a mind to do Yet there are some Anger 's which are Dumb Some Anger 's are dumb and yet forbear not to be violent although they make no noise often even those which are lowdest stop on the sudden and fall into a silence wherein Fury appears as high as in threatnings Now this silence happens either from the confidence we have in our own strength which seeks a more noble and a more solid revenge then that of words as we have said in the Discourse of Boldness or from the despight we have of seeing our selves offended by persons from whom we expected not we could have received an injury or from the scorn wherewith we pretend to chastise their insolency or from that strong intention which the Soul gives herself to find out means of revenge to discover the motive of the wrong done her or for such other like designs which Passion casts into the thoughts It 's impatient and constrained Anger is impatient not onely by reason of the Grief it resents and of the desire it hath of Revenge which are two Passions naturally very unquiet but also because of the heat and of the agitation which it causeth in the spirits for it 's impossble that these organs which serve the motions of the Soul and of the Body should suffer this great ebullition without powerfully agitating both of them and in pursuit without causing trouble or precipitation in the thoughts strugling in the discourse or in the looks and a continual change of posture and place which is observed in anger All Passions are credulous in those things which favor their design Anger is opinionated and opinionated in those which resist them because it 's easie to drive the Soul whether she would go and dfficult to make her take a new course But as there is none so impetuous nor so rapid as Anger there is none also in which perswasions are more easily received to hasten its course or wherein such as would oppose it are more strongly reputed Indeed we can propose nothing to a man agitated with this Passion which may render the injury which he hath received greater or more sensible which may advance or encrease his revenge and which flatters his design and proceedings but he greedily receives it and affords it a ready approbation On the contrary he stiffens himself against all those reasons which endeavor to sweeten his resentment and his fury and although he acknowledg the truth and justice of them yet he is obstinate to combate them and believes that his opinionacy is able to justifie his Anger Yet he that would near-hand but consider all their actions will perceive that Pride bears a great part in them and that besides this general cause which we have now observed this also particularly contributes thereunto For Pride loves to be flattered will always be in the right and never yields to whomsoever it be So that we need not wonder if Anger which is naturally proud easily hearkens to those who approve and favor its designs if it repulse those who condemn it and if it continue sledfast in its resolutions when even it acknowledgeth them unjust Cowardliness Anger is cowardly insolent and cruel Insolency and Cruelty seldom abandon this Passion whether it be that the impetuosity and blindness it is in cause it always to pass beyond those bounds which Nature and Reason have assigned unto Revenge Or because that Pride causeth it to abuse those advantages which it hath over an enemy Or lastly for that weakness which often accompanies it gives it such counsel and perswades it that to secure it self against all those accidents which it may fear it 's obliged to use the height of the victory and to carry it to extreme violence as hath been said in the Discourse of Boldness For which cause Women and those who are naturally weak and timerous are more insolent cruel in their Anger then others are and when those who have offended them fall under their power they suffer all the indignities all the outrage and all the excess which rage and cruelty can inflict Indignation Disdain and Despight are not properly effects of this Passion they are rather kindes and differences of it for they are light Anger 's which seem to keep themselves almost quite shut up in the Soul and which never fall into those extravagancies and violences which are observeable in the others All three have this in common That Grief is always mixt with them and that they stir up the Soul against those things which give them any displeasure But there is this difference that Disdain is never without Scorn although we have a despight and an indignation against such things as we esteem On the other side Indignation never is but in Men although the other two are also to be found in Beasts To conclude it 's certain that there are persons whom we despise without having any disdain or indignation against them And certainly the word Indignation means What indignation is that to raise this motion in the Soul something must happen to a man which he deserves not and which he is unworthy of now as we may grieve for the good or ill which so happens the difficulty will be to know whether either of them be capable to raise it or whether it be good

gather it self betwixt the eyes and then certainly if the skin be fleshy it makes as it were a great cloud in the midst of the Forehead which Aristotle calls for the same reason Nebulous which is proper and natural to Lions and to Bulls and which is one of the principal signs of the natural disposition a man hath for Boldness as elsewhere shall be said When the hair stands on end Why the hair stands on end it is because the skin it s rooted in is moved but this motion may be made two ways for those creatures which have a moveable and musculous skin make it move when they please and when they will assault or defend themselves they shrink it up that they may render it stiffer and stronger and then necessarily those plights and wrinkles which are formed must make the hair or feathers stare with which it 's covered It is not so with men their skin being not musculous they cannot voluntarily move it but onely out of necessity and that happens when the spirits with precipitation quit the outward parts of the Head and flye away elsewhere For the skin which is then forced to restrain and shut up it self makes the roots of the hair retire which are commonly obliquely laid in the thickness of the skin and in reverting of it it makes the hairs rise and stand on end Commonly fear and astonishment cause this flight of the spirits and which calling them back again to the Heart render the Face pale and makes the hair stand But this is sometimes also done by a great endeavor of the Courage For the Soul seeing it self pressed by a puissant Enemy gathers the spirits from all parts in which its principal strength consists and sends them to the Arms and so those other parts which are appointed to assault and combate so that those which are abandoned of them grow pale and the skin shrivels and the hair stands on end even as they do in fear Now as Boldness and Anger onely can cause this endeavor its onely they which are capable to produce this effect in the manner spoken of But when that happens it 's a sign that those Passions will rise either to fury or despair for which cause we commonly say that a Man that looks pale with Anger is terrible because the Soul never useth these extraordinary means but when she is extreamly prest and when she carries her self away to her last violences To conclude therefore this Discourse a Bold mans hair may stand upright from the fear and from the astonishment which may sometimes surprise him at the sight of danger or by the last effort of Courage as hath been said The Nostrils open and widen themselves because the heat growing stronger requires a greater respiration and obligeth the soul therefore to enlarge the passages by reason whereof those who naturally have those parts wide and open are commonly bold and cholerick The Smile comes from the indignation a man hath to see himself assaulted by a temerous or insolent enemy or from our despising of his weak endeavors But if we would know why these Passions cause these effects we must see what hath been said in the Discourse of Laughter Silence is proper to true Boldness Why he is silent chiefly when it s going into danger either because it is then entirely gathered up in it self to consider the greatness thereof or because it disdains to speak to any body with whom it denies society either because it hates or scorns them or last of all because it knows Words are arms of weakness and with them Combates are not to be decided And certainly Boldness abounds not in words unless in such who have their weaknesses for the Soul which knows its defect useth all those means which may releive her and employs besides those endeavors which she makes threatnings cryings out and reasons to fright the enemy and hide her own imbecillity such is the Boldness of Women and Children such is that of Bragadocio's And this Maxime is so general that even amongst Beasts we see that little Dogs continually bark when Mastiffs and great ones which are bigger and taller seldom bark and are readier to fall on then we are awares A man that is truly Bold doth the like he is silent when he sees the enemy he goes towards him and assaults him without speaking a word but it 's a threatning Silence and which better expresseth his desire he hath to fight and the confidence he hath in his forces then even words themselves Yet this hinders not What the voice of a Bold man is but that in the heat of the Combate from time to time some flashes of his Voice short and piercing may escape him which commonly accompany the blows he gives or the steps he takes and this in my opinion is to astonish the enemy by those exclamations which remark Ardor and Courage or to animate and provoke himself his cryings out producing the same effect with that of the sound of Trumpets Or rather this comes from the endeavors and struggles which the parts make within which with impetuosity driving the air to the Lungs force it at its issuing out to resound again and to form a strong and penetrating sound because it s driven out with violence Great because the passages are inlarged by heat and short because it 's made by sallies and shocks it seems even as if it issued not with liberty and as if the lips and the teeth stopping it in its passage would force it to return and retort it on himself and to seek other passages in which it's inwardly heard to resound This appears in the howlings of Mastiffs and Blood-Hounds in the roaring of Lions for all of these cast onely forth a great sound of a short and resounding voice which loseth it self in the hollow of the Throat and Breast and which they do not redouble but by long intervals by reason that the Soul which trusts its strengths thinks not it ought to double its shocks with that eagerness which always accompanies weakness The voice of a Bold man is then constrained disturbed and as it were entangled in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle calls it which the Commentators understood not when they said it signified words which precipitated themselves the one or the other and enterfer'd by the swiftness of the pronuntiation For this indeed may happen in Anger for these reasons we shall note but not in Boldness which is neither loud nor talkative which shortens as much as possibly not onely its voice but even its discourse for besides that it never useth any long threats it cuts them short at first and leaves always more to be thought then is said Quos ego Somtimes he blows with impetuosity whether the pantings and shocks he gives his Breast cause the air violently to issue or that from time to time keeping in his breath he is afterwards constrained to use more blowing to drive out the fumes