union nor enjoyment that being the Motive of Love and this of Pleasure as we have it elsewhere Wherefore the Appetite is agitated by several Motions in all these Passions for in this it Parts it self and gets out of itself in Love it binds it self to the Idea of Good and in pleasure pours it self on it PART 3. What the Motion of the Humours and of the Spirits is in Desire SInce the Motion of the Spirits is conformable to that of the Appetite we may without much difficulty say how they are agitated in this Passion after we have showed how the Appetite in some sort diverts it self from the Idea of good to move towards the absent Object For Love which always precedes Desire having drawn them from the heart and carried them to the imagination to unite them to the image of the good it fancied Desire follows which retires them and casts them forth to come neerer the good it thinks far of And thence it happens that the face swels and grows red that the eyes advance themselves and seem as if they would go out of their place the spirits which escape drawing with them the most noble parts and driving those which oppose their issue But it may be demanded if the Appetite effectually goes not out of it self is it therefore so with the Spirits is it sufficient they beat against their bounds and stop after that vain endeavour certainly the greatest part pass no farther as they are the first Organs of the Soul without which she can effect no perfect action she with-holds them to her power neither do they separate themselves from her but with great violence for if as it is likely they are animated or if they are of those instruments which will alwayes be united to their principle they cannot go far from the Soul without losing themselves and when that happens it must be against their intention since every thing endeavours its own preservation when therefore Desire drives them to the surface of the Body the Soul which is constrained to keep within its bounds keeps in also the Spirits but this hinders not a part of them from escaping and the impetuosity of their Motion from casting them beyond their prescribed limits They are fluid bodies they disperse and steal away with the least agitation they penetrate everywhere and no resistance can stop them and although as they are Organs of the Soul they love to be always with her yet as they are subtil and loose bodyes which have a great affinity with the air their first inclination is to deliver themselves from the prison wherein they are and to leave the mixture of those gross and impure things to unite themselves to their like But it is also true that they often issue by the Souls command which because it cannot leave the body it animates it sends them to execute its designes and causeth that transport and that influence of Spirits of which we have spoken in our Discourse of Love out of Inclination Yet we must observe that all desires drive not the Spirits into the outward parts there are those which move them not as those which are formed in the supream part of the Soul whose actions need no Organs It is true those desires cannot long stay without the Motion of the Spirits for the Imagination is so neer the Understanding that at last it always discovers a part of what it doth chuse and then working on the Idea's it hath received the Spirits run to its service and agitate the body in the most secret actions of the will so that in the most Spiritual Passions which should be hid from inferior powers we see they bear a part and sensibly alter the Body There are even of these desires which are formed in the sensitive Appetite some which crave no assistance from the outward Senses For when we desire a good which is no more or is far distant from us we know that neither the ears nor the eyes are employed in the inquiry of it The Soul alone operates and even then the Spirits it moves arrive not at these Organs They cast themselves onely on the substance of the brain and disperse themselves on this and on that side without causing a change in the outward parts In fine it is an undoubted thing that the Desire which accompanies Fear Aversness and the other Passions which flee what is harmful carries not the Spirits outwardly as those which purely seek the good or resist the ill On the contrary it retires them inwardly at least if it cause not this Motion it resists it not but follows the impetuosity wherewith the Spirits are carried away But it is also certain that when these cowardly Passions have brought them back again to the heart Desire again darts them further out as if they were to pass beyond it and that presently after these former recal them making thus a long combat of contrary Motions which cause this great trouble and violent agitation which is at that time felt in the entrails Now we should examine whether Desire dilate the Spirits whether it drives them with equality lastly whether it stirs onely the purest blood and the sweetest humours which are in the veins as we have discovered was done in Love But since we have observed that Desire mixeth it self with all the Passions that it is often with Grief and with Fear which contract the Spirits and often with Love and Joy which extend them that it always accompanies Anger how turbulent or impetuous soever it be and in which the most Malignant humours are agitated we must acknowledge that all these kinds of Motions are indifferent to it that it fits it self to them all That sometimes it dilates the Spirits sometimes it contracts them and at other times it drives them with confusion and vehemency otherwhiles with order and moderation according to the Nature of those Passions with which it allyes it self Yet this takes not of the difficulty for since Desire presupposeth Love it seems as if all the Motions which accompany this Passion are to be found in Desire and that consequently the Spirits are therein agitated in the same beforesaid manner But besides that we have not spoken in those places of Love in general but only of that which Beauty inspires it is evident that the greatest part of the Passions are formed and that after Love hath dilated the Spirits others may be raised which may contract them to which Desire may ally it self Otherwise as the emotion of the Soul precedes that of the Spirits it is often formed of those Passions in which the Spirits are not moved because the Appetite agitates with so much swiftness and so nimbly passeth from one Passion to another that they have not time to follow its Motions and so obey onely the last and most vehement Thus Love may mixe it self with Desire without giving to the Spirits the Motion it would have were it alone or that it longer or more forcibly
the impetuosity and the boilings wherwith the blood and spirits are agited but we must presently judge that that is the cause which makes the Veins and Arteries swelled and extended and that all the rest of the parts are full and puffed up and whosoever shall represent to himself the impatience and the transport wherein the Soul is will nothing wonder at these motions which in this Passion the Body suffers The Head is lifted up and the Stature grows erect for as much as the Soul raiseth up herself to assault the Enemy And although he be absent she forbears not to put herself into this posture as if she were ready to throw herself on him for that the violence of those Passions which trouble her represent him to her thought as if he were truly present and as if he ought in effect to feel the blows she intends to inflict The frequent flinging out of the Arms The motion of the parts in Anger a light and quick pace a continual change of posture and place are effects which note the endeavors and sallies of the Soul the precipitation and impatience she hath to revenge herself But whence comes it that we set up our Hands by our sides when with anger and threatnings we quarrel with any man it is without doubt to confirm the parts that the Muscles of respiration which they uphold may the more powerfully operate and by that means the voice may have the more force and be the longer lasting For which cause we are never content to place our hands thus on our sides but that we also advance the Arms and the Elbows whereby enlarging and extending the Shoulders we render them for the same purpose more stiff As for those blows wherewith a man in Anger beats the ground and all what comes under his hands or under his feet it 's very likely that they are such means as the soul useth to give a repulse to those difficulties which traverse her designs and that the trouble and blindness she is in causing her to take all things for true obstacles which stop her she strikes against she drives and she beats them as it were to break them and to put them by or else they are the effects of a precipitated Vengeance which Anger doth discharge on the first Objects it meets having not either the patience or the power to make them be rescued by its real Enemy It 's thus that Dogs bite the stones which are thrown at them it is thus we break the Sword which wounded us in a word it is thus we revenge our selves on our selves and above all its what concerns those from whom we have received an injury But what reason can we give for all those shakings of the Head which are remarkable in this Passion Whence the shakings of the Head What can oblige the Soul to move it one while to the right and then to the left sometimes up and sometimes down and sometimes on one side onely And to what end doth she cause these so extravagant motions and so different the one from another For to conclude that they are signs and natural effects which Anger produceth in all men of what Nation or of what constitution soever they are So that if Nature doth nothing in vain she must herein have her causes and reasons as well as in her greatest and most considerable actions It is true in my judgement they are very hard to be known and it is with them as with most part of things which hide them selves so much the more unto the Mind the more they discover themselves unto the Sences and which are as difficult to be comprehended as they are easily remarkable And certainly as all natural things are made for some end or out of necessity we cannot say but that the alteration of the Body or the agitation of the Humors must cause these motions by a necessary consequence as it happens in the redness of the Face in the wrinckles of the Forehead in the splendor of the Eyes and the like which are formed by necessity without being destined for any use and if we would place them in the rank of actions which are performed for some end it is nothing easie to observe what motive the Soul therein proposeth it self no what service she pretends to draw from thence To give further light to these obscurities you must first know whether these motions are not in other Passions and afterwards seek those motives for the which they were therein formed and lastly to see whether they may be applied to Anger It is certain that we use to shake the Head and to give it readily two or three turns about when any thing displeaseth Why we toss the Head as especially when we refuse or disapprove of any thing when we are sensible of an ungrateful smel or when we tast ought that is disgustful For which cause the vulgar commonly call Wine when it is not good Wine with two ears because it makes those two parts move when we turn the Head from one side to the other and that by that motion we would signifie that we found it to be naught But what relation can this action have with these sentiments Is it not that the Soul would turn away the face where the organs of the sences are from those objects which are displeasing to it as she useth to fix them on those which please Or that she seeks by that endeavor to estrange from her what is troublesome At least it is thus that when any thing incommodates those parts we shake them about to drive them away for although this in these encounters we speak of be useless unto it yet are they nothing extraordinary since she often deceives herself in the same manner upon other occasions wherein she abuseth those means which Nature hath prescribed her to attain her ends employing them in others where they are of no use as hath been shewed speaking of that water which Desire causeth in the Mouth and of the motion of the Brows at the sight of distasteful things Or we may rather say that this shaking of the Head is a mark the Soul would make of the impression which some kind of objects make on her and that it is an outward image of that action which she performs in herself For it is her custom that when she would have that appear outwardly which is done within she causeth those motions of the organs which have some relation and resemblance with her own as we may judge by the laughter of the looks and by all those other effects whereof we have spoken in this Work And certainly since that at the encounter of pleasant things she makes particular signs which make known the sence she hath of them she must needs also have some for those which are displeasing So that if she sweetly casts down the Head when good presents it self unto her as it happens when we meet a friend when we approve a
the spirits and the blood slide in the veins in the same manner as water runs in the Channels of Fountains or in Rivers whose beds are large and even for Love which dilates the spirits proportionably enlargeth the vessels and so giveth them the more liberty it renders their course less turbulent and confused But the chief reason of this equality is because Love hath commonly no other Passions following it which have contrary motions as anger which is always accompanied with grief and which retires the spirits towards the heart at the same time when it drives them forth For although Joy Desire and Hope which are almost always with Love diversly move the blood yet they doe not imprint motions quite opposite as we shall make it appear so that it is not subject to that tumult nor to that unequal agitation which the contrarities cause in fluid bodies but with what violence soever it be driven all its parts flow equally and without confusion and there is no doubt but that secret joy which Lovers feel without thinking even of the beloved object proceeds from some kinde of motion whose impression remains in the humors after the cessation of the minds agitation For as Nature loves order and equality in all her actions when she sees the motion of the blood conformable to her inclination she is sensible of a certain joy whose image or shaddow presents it self to our minds and disposeth us to mirth without knowing the cause and I beleeve for the same reason that if the humors were always agitated with this flux and reflux which the opposite Passions use to cause there would not be a moment in Love exempt from grief and perplexity and that those excesses of joy would never be felt which so often happen because that the soul cannot suffer contrary motions but that she must at the same time suffer some pain and some kinde of grief But what shall we say then when these turbulent Passions as Anger Fear and Despair mingle with Love ought it to give them place when they enter the minde and dye when they spring forth seeing its motion is contrary to theirs truly I beleeve that the habit of Love remains still but the Passion ceaseth when another destroys its motion and principally if it be violent and indeed a man in anger or possessed with fear thinks not on the beloved object and at the least the thoughts he hath of it are stiffled by those of revenge or of the danger he would shun It s true that as these Passions enter instantly into the minde they commonly go out as readily when at the same time the first returns the impression of the beloved object furnishing new Idea's which awaken the appetite and cause therein a new commotion which is nothing difficult to beleeve if we consider that the appetite and the spirits are agitated more easily then the air And that their motion is in some manner like that of lightning which pierceth the clouds in an instant which followes flash after flash and leaves no trace of the way they made And if these Passions are weak they may be well enough compatible with Love but they diminish its ardor because the soul dividing it self to several objects cannot wholly give it self to what is lovely and because the agitation which this causeth in the humors is hindred by the flood of those others which oppose its course Now let 's see what this vehemency is which accompanies this motion of the spirits and whether it be as great in this Passion as it is in anger in fear and in the rest For its certain there are some which naturally are not so violent as Hope and Compassion where there never is those extreme transports which are to be observed in the rest Now you must not think that Love is as the two latter and that it hath the moderation they have the sallies it makes and the tempests it raiseth are sometimes so great that it wracks the minde and the alteration which all the body suffers in those encounters is an evident witness that the humors are moved with a great impetuosity the beginnings truly are sweet and we may say they are like to those peaceable winds which a weak heat raiseth and which afterwards change into whirlwindes when it grows stronger for as at the birth of this Passion the Idea of the beloved object makes no great impression in the minde being if we may so speak but lightly and superficially printed so it also causeth in the appetite but a light emotion but when it hath insinuated it self into the bottom of the minde and hath rendered it self master of the imagination then it puissantly raiseth all the moving faculties and causeth those great storms which often make us lose both our reason and our health Yet will I not say when the soul is come to this excess but that the appetite and the spirits are continually agitated with this violence I confess the tempest is not always alike that it often abates and even dissipates it self whether it be that the divers designes this Passion inspires divert the Soul from its first and principal thoughts or that all things which are in nature cannot always last in one violent estate and that the minde is weary to be long stretched towards one object whence it happens that the strongest Passions at last become languishing and quiet themselves and indeed those great transports of which we speak are never but when the beloved object presents it self to the imagination with some powerful charmes as it happens in the first thoughts it hath of it or when unawares it presents it self to the sence or when the minde figures new perfections in it and forms new designs to compass the possession thereof for then the Soul being surprised with this lovely Novelty is shaken all at once and drives the Spirits like a great billow which ought to transport it to its offer'd good But what if Love moves the spirits thus it must needs produce the same effects as joy doth and that its violence must quench the heat of the entrails and cause fainting and syncopes as this doth it seems that even necessarily these accidents must be in it since these two passions have the same object that they are but little separate and that they have a growth alike for where Love is extreme joy ought also to be so and yet none of those symptomes whereof we have spoken have been observed to be in Love at least if any such like thing hath happened to Lovers the excess of those two Passions never was the cause but it must have been Grief Despair and the like how comes it to pass then that the Love of beauty produceth not the same effects as Joy doth or that Joy causeth not the same accidents in this Passion which it often causeth alone To discover this secret you must first suppose that these disorders seldom happen that they have been observeable only
in old men and women and that the joy which moved them was caused either by the gain of some unhoped for victory or by the encounter of some very ridiculous object or by the discovery of some great secret in learning which are joyes which only belong to the minde In effect as spiritual things have that beyond corporal that they are more noble and that they enter into the soul wholly without separating themselves the possession ought also to be more perfect and the joy the more ravishing so that it is likely that the syncopes which are the effects of all violent Passions follow those spiritual joyes as the greatest and most powerful and that they rather happen to weak natures then to those which are stronger and more capable of resistance the soul then finding herself surprised at first sight with these objects and agitating with precipitation to unite her self to them the spirits which follow those motions issue from the heart and dart themselves with so much violence to the superior parts that they lose the union they had with their principle in the same manner as water divides it self being driven with too much impetuosity and because the heat ought continually to inspire the parts with its vertue and that the spirits only can communicate it when they come to disunite themselves from it these influences must then stop and the sensitive and vital actions which depend upon them must also cease till their reunion And because the soul is then quite ravished in the injoyment of that good which she esteems so excellent she cannot minde to remedy that interruption which is made in the spirits nor to bring back those which are scattered or to send others to fill those empty places they left So that these faintings often last long and sometimes cause death heat being quite perished and nature not having strength enough to repair its loss nor to recover its first estate But this disorder cannot happen in the Love whereof we speak for that corporal beauty is never wholly possest and that there is still somewhat which entertaines Desire Hope and Fear So that the soul dividing it self to several designs and suffering it self not to be so powerfully transported as she doth in the enjoyment of spiritual goods the spirits throw themselves not with so much precipitation nor impetuosity and are not so subject to the division which they sometimes suffer in Joy and which is the cause of those syncopes of which we have spoken We shall touch upon this matter again in other places let 's now consider what heat it is which this Passion raiseth and what humors it particularly moves It s certain that Love Joy and Desire disperse through all the body a moist and pleasing heat for as much as the spirits in those Passions stir the most temperate humors whose vapors are sweet and humid but these humors are sooner mov'd then others because that the spirits which have a great likeness with the purest and most subtil parts of the blood as being those whence they draw their origine ought to mingle and unite with them more easily then with those which are grosser and farther from its nature therefore we must not doubt but when they are agitated they first of al draw along with them those parts of the blood whereto they are more strongly tyed which being the most subtil are also the more easie to be moved Besides that the soul to whom the humors serve as instruments to arrive at the end she proposeth employs both the one the other according as they have qualities sit to execute what she wills whence it is that amongst venemous beasts it moves the venome in anger and in all the rest it moves flegme and melancholy because they are the malignant humors which may destroy the ill she assaults so that there being no enemies to combat in the Passion of which we speak it ought not to move any other humors but those which are conformable to the good she would enjoy So that there is only the sweetest and purest blood which commonly moves in Love and causeth that sweet and vaporous heat which disperseth it self through the whole body PART 4. What the causes are of the Characters of LOVE BUt its time to come to the point we proposed from these principles we have established we must draw the causes of the Characters of this Passion let 's first therefore examine moral actions There being no Passion which produceth so many different actions or causeth so many extravagancies as this it would prove a troublesome thing to enquire into them all and besides unprofitable since the greatest part of them proceed from other Passions which accompany it of which we are particularly to speak for which cause we will only touch here the principal which in my opinion are The continual thought a Lover hath of the beloved Object The high esteem he values it at The means he imploys to possesse it And the extravagancy of the words he makes use of to discover his passion for there are few actions in Love which may not be reduced to some of these four For the first although it be a thing common to all the Passions powerfully to possesse the minde and to keep it fix'd on the object which entertains them yet there are none who do it more powerfully or longer then Love For either they are impetuous or turbulent or else they are pliable and docile the first are presently dissipated and the others are to be appeased or diverted by the power of discourse nay even by other Passions So the angry ones sweeten themselves by pleasure and the delightful diminish by affliction and all of them may change into others more strong if more powerful objects then those which have raised them present themselves for a great grief makes us forget a less and an excess of joy takes away a mean one But with Love it is nothing so it hath the propriety to be vehement and long lasting not to hearken to reason and can seldom be changed or diminished by the force of what Passion soever forasmuch as the imagination is so wounded that it fancies there is no greater good to be possest and which can affoord it more contentment then its beloved object so that there is no other how excellent so ever it be that can divert its inclination and draw it to it because the soul never leaves a greater good to seek a less 't is in the same manner with displeasure for if we are beloved there is no pain nor grief which vanisheth not by the contentment which we receive thereby and if we are not as the soul knows no greater ill then that all others are too weak to dispossess that thought for which cause it continually considers the good whereof it s deprived it uncessantly desires it and seeks in the possession thereof the only remedy which may cure all its displeasures But the first origine
a desperate man sometimes he walks fast slowe or stands still according as Desire Astonishment or Grief possess him So that all his motions going with the spring of other Passions we are not here obliged to their examen but we must remit it to the discourse we will make of every one in particular Now let us to that of those Characters which are purely natural and necessary and wherein it seems the Soul hath no share The eyes are sparkling in Love by reason of the quantity of spirits which flie thither for it is not to be doubted but that from them it is that that resplendent vivacity comes which is so visible in them since they lose it when they retire or disperse themselves as it happens to those who are possest with fear or who die But what addes to augment this lustre w eh appears in the eyes 't is that the Membrane which in virons them being swelled and extended by the confluence of those vapours and spirits becomes more smoothe and consequently more shining and that there is still over it a certain humidity where light resplends and sparkles But whence proceeds this Humidity Is it not that the heat and agitation which the spirits cause in the brain liquifies and makes the humours flow over the eyes for even Tears are so caused in Joy Or rather that those subtil vapours of blood which the Soul drives with impetuosity flie out and presently thicken by reason of the coldness of the air and of the Membranes And indeed here the eyes are hollow and sunk though they still seem great and humid which would not be if this humidity came from the humours which fall from the brain for they would fill the parts which are all about the eye and would keep it lifted up And therefore this humidity must come from within and the muscles and fleshie parts which inviron it must shrink for as their substance is soft and is made of a very subtil blood it falls and dissolves presently whence it happens that the eye sinks but its body remains still full moist and sparkling by reason of the vapours and spirits which incessantly gather there Unless it be at last when the long continuance of the Malady Grief and Despair have quenched the natural heat which makes the eyes lose their splendor and vivacity and become obscure dry and set as we will shew in the Chapter of Grief where we will also give a reason for Tears which are so common to Lovers The redness which love so often makes appear on the forehead hath a cause to be discovered of no small difficulty For although it be easie to say that the blood riseth into the face in all those Passions wherein the soul drives out the spirits yet there are those which carry it rather to one place then to another The redness which Choler excites begins by the eyes that of Shame by the extremities of the cheeks and ears and that of Love by the forehead And 't is from this diversity that the cause of this effect is most difficult to be found out Yet I think that we may say for what concerns Anger that the eyes being the first wherein the Passions appear are also the first sensible of the motions of the Spirits Now as the blood boils in Anger and as the Tempest which agitates it drives it with disorder and confusion to the exteriour parts thence it comes that the spirits which run to the eyes draw along with it the waves of this agitated blood which swells their veins and makes them appear red in stead that in other Passions they carry with them the purest and most subtil parts of the blood which cannot cause this effect And it is therefore true that Anger causeth redness to arise in the face sooner then any other Passion and that it begins to discover it in the eyes because the blood follows the spirits which gather in that place rather then in any other As for Shame you must know that the Soul which is moved therewith at the same time forms a designe both to resist and flee the ill and we may say that fleeing she assaults it for which cause it forceth the blood to the face to drive it away but Fear at the same time makes it retire back whence it happens that the extremities of the cheeks and ears grow red as in its place shall be more amply discoursed Let us now examine the redness which Love brings into the Forehead Should it not proceed from Joy wherein the spirits after having united themselves to the good which the soul conceives overflow the neighbouring parts For if it be so the forehead must first resent it Or else the Imagination being placed in the fore-part of the brain that part is heated by the continual agitation of the spirits and after its alteration communicates it to the forehead wherewith as Physick teacheth it hath a great sympathy And indeed since paleness which appears in the rest of the face happens often from the transport of spirits into the brain it s very likely either that there is a reflux made on the neerest parts or that they are sensible of the heat which they there cause whence it happens that they are less pale and wan then the rest Now although this redness be particular to Love that of other Passions forbears not to encounter therewith and it may happen that a Lover may blush for Shame for Anger for Joy or Desire according as those Passions mixe themselves with this but this is no place to speake of them The lips are often red and moyst by the arrival of the vaporous blood which sheds it self in the face and which so easily colours those parts by reason of their softness and the delicacy of their skin and this chiefly happens at the beginning of those motions which are so frequent in this passion for at last those parts grow dry and pale whether the heat consume the sweetest and most subtil parts of the blood or that the spirits in their retreat carry them back again inwardly and so leave paleness and driness on the lips But whence chanceth it that the under lip sometimes trembles you must not beleeve it an effect of Fear or of Anger since it happens in the highest heat of Love it s then very likely that the spirits which the Desire drives in a crowd sparkle in those places and cause that part which is very moveable and without that support which the rest have to shake and 't is in that encounter that it sometimes grows white with a subtil foam the humidity which riseth in the mouth and which sheds it self on the lips being agitated by these spirits The tongue faulters because that the soul which is distracted with Passion thinks not upon the words it is to form and retires the spirits which should serve for that action to those places where she is employed whence it happens that the tongue stops or loosly
of the Heart which could not get out during this constraint But why doth he keep in his breath Why he keeps in his breath Doubtless to fortifie the motion of the other parts for that we commonly never employ this action but when we intend to give a great blow to do some other great endeavour The reason of this Effect is drawn from the nature of the Motion which is to be on some stable thing whereon the body moving upholds it self It 's thus that Beasts move that Birds flie and that Fish swim and that all other things move for in all these motions the Earth the Air and the Water or some other Body remains firm and resists the thing agitated and in proportion as the resistance and firmness is greater the motion also is greater and stronger Now as the parts of Animals lean more the one upon the other when any of them is to perform any powerful motion it 's necessary the rest keep close and even to the furthermost which contribute thereunto It must finde without it self somewhat which may sustain it self otherwise the motion of the first of these will be weak and their actions will be the less perfect Whence it comes that Birds are troubled to flye when their Legs are broken that we run not so well when our Hands are tied and leap but ill unless we stiffen our Arms and shut our Fists because those parts in the condition they then are cannot uphold as they ought to do the motions of the rest The Soul then which hath a secret knowledge of all what is beneficial unto her and who knows that in violent endeavors there must be a great and strong support for those organs which are to move retains the Breath that that air which is stopped in the Lungs may keep up the Muscles of respiration and that pressing them on all sides she stiffens them to support the rest which are engaged in the action So that we are not content onely to stop the breath but we drive it and cause it to descend down that the diaphragma may dilate it self and press the neighboring parts which thereby are rendred more fit to support those which are in motion In pursuit he shuts his Lips and his Tteeh as well the better to stop the passages of respiration as to confirm the parts whether it be that their confirmation truly contributes to the great designs we have spoken of or whether the Soul is abused in the choice she makes as being useless as it often happens in divers other occasions wherein she is hindered by Passion to discern things and to remember the true use of the organs That Coldness which is observed in the beginnings of Boldness Whence comes the coldness of the Face is nothing but a certain constancy and assurance of countenance which is not astonished at the sight of danger and which also witnesseth neither ardor nor impatience to fight And it hath been so called because that besides that it is the property of cold to render things immoveable defect of heat is commonly called Coldness Now this constancy and outward assurance comes from that which is made in the Soul and in the Spirits and which retaining the humors and the parts in the posture she findes them in hinders the blood from retiring or expanding it self and the organs from moveing For in this condition the countenance must not change colour must remain firm and settled must appear cold and resolute at the encounter of difficulties But the first cause of all these effects is that at that time the Soul raiseth it self not yet up against the enemy onely prepares herself for the combate as hath been said for when she assaults him the Spirits must rise up with her must carry blood and redress to the face and fill all with vivacity ardor and impatience The fierceness of the Countenance This Coldness is followed with a noble fierceness which animates the countenance of a Bold man chiefly when he goes into danger for it appears not commonly in the first motions of Boldness nor in the heat of fight but onely when he is ready for the assault and marcheth towards the Enemy So that it seems it is as a mean betwixt his staiedness at first and that ardor which transports him at last In effect as this Fierceness is a kind of severe and disdainful Pride which comes from the presumption and scorn which Boldness useth to inspire The Soul cannot be susceptible of it before she hath conceived a great opinion of her own strength because that is the ground of her Pride nor after she hath found any strong resistance because that makes her perceive the danger greater then she fancied it and that therefore she ought not to slight it It 's therefore onely when she is ready to fight for then she is full of the esteem which she hath of herself and then she disdains the enemy whose forces she hath not yet experimented However it be the Head is then kept erect and the Brow lifted up the look quick and full of assurance the countenance swell'd and double-gorged and hath I know not what in it that 's rude and disdainful Now all these are the effects and characters of Pride as in its place shall be said For the Soul which in this Passion swells it self raiseth up the Head lifts up the Brows and swels the Face as if she thought more room to enlarge her self or by those exterior motions she would make that appear which she hath in herself An assured look comes from that considence which accompanies its Pride and that severe and disdainful countenance from the indignation she hath to finde obstacles in her designs The Posture and the Gate contribute also to this Fierceness for all the Body keeps it self streight and set and if he stir his march is haughty and proud The Stature erects it self because the Soul raiseth and stiffens it self in the design which she hath to assault which puts the Body into such a posture as is most advantagious for it to act as we said in the Discourse of Hope As for the proud Gate it s that which Aristotle calls Magnifick which is natural to Lions and is a sign of strength and of greatness of Courage It 's performed with great and grave paces balancing the Body on either side and at every step lifting inwards and forewards the Shoulders But how difficult soever it be to express this action to the life it s yet harder to finde the true cause thereof Some have sought it in the same temperature which renders the Body robustious and have said that constitution being more firm and solid their parts also were more united and shut together and so they communicated the motion wherewith they were agitated to one another and in pursuit that when the Legs did lift themselves up and advance to go the Shoulders must be moved in the same manner Of a truth if all those
Anger mark out also the same mixture of those two Passions of which we have shewn they were composed For we cannot doubt but a sad and crabbed mind which it sheds over the face sighs and crys which at every moment it casts forth and those tears which it so often vents proceed from Grief and that the ardor which appears in the Eyes in the voice and in all its motions proceeds from Boldness it 's true that this commonly produceth those which are most sensible and more in number then the other because it causeth the Soul to issue out and to discover it self instead whereof Grief making her retire within herself causeth also the greater parts of its effects to remain hid and not to appear as the others do And certainly in that number of corporal Characters which are observed in Anger there are but three or four which depend on Grief all the rest comming from Boldness and from Fury But from what source soever they deduce their origine we must not forget that some are made by the order and command of the Soul and that the rest happen out of a meer necessity she having no design nor intention to produce them as is the paleness and redness of the Face the wrinckles of the Forehead the swelling of the parts stammering c. For they serve for no other purpose in the design of Anger and they are onely formed in pursuit of the motion of the spirits and of the rest of the parts Now as there being many of both of these which have been examined in the foregoing Discourses which we intend not to touch any more It shall suffice to let the Reader know that in the Chapter of Boldness he may finde the causes of that through-look the motion of the Lids Brows and Forehead the widening of the Nostrils the standing of the Hair and that paleness which sometimes happens in the beginning of Anger That in the Chapter of Love he may see whence sighs spring and why the ruddiness which that Passion raiseth begins at the Eyes He shall in that of Constancy know whence the firmness of the parts proceeds As for Tears and other effects of Grief we shall speak of them in the Discourse which we have destined for that Passion Besides the Through-look there are two others which are familiar to Anger to wit a Fierce Look and a Furious Look Both of which have that in common that they are made with force and vivacity But the Fierce one hath somewhat that is sad and severe which is not always to be encountred in the Furious adding also that it is not so ardent and wandering as is this To render the Look Fierce Whence the fierce look comes the Brows must lowre and gather themselves together the Eye must be quick and piercing and the Sight firm and assured Such is that of Lions of Leopards and of Mastiffs for they naturally have their Eye-brows cast down and restrained which makes as it were a great cloud in the Forehead and their Eyes have a certain ardor which seem to breath forth blood and slaughter And certainly there needs no less then these three conditions to compose such a kinde of Look forasmuch as an Impudent man may well have firmness and vivacity in his looks but because he archeth up his Brows and that rude and severe air which proceeds from the contraction of the Brows and Forehead is wanting to him he therefore cannot have a fierce look On the other side Frowardness and a strong attention of mind may cause this severity to appear in the Face but because they take away vivacity from the Eyes they never render the Look fierce That piercing splendor indeed which appears in the Eyes and chiefly in those which are blew which the Latins call Caesios inspires somewhat of cruel and frightful in the look for which cause Tacitus calls the Germans eyes Truces and we are taught that Panthers and Leopards have I know not what kind of fierceness in theirs which the Lyons have not by reason that they have that colour and that the Eyes of these are altogether red which colour is more obscure and less splendent However it be Anger casts down and bonds the Brows to fortifie it self against the Grief it resents and against the Enemy which assaults it as hath been said elsewhere It 's Look is quick and assured by reason of that splendor and strength which it casts into the eyes by the quantity of spirits which it sends thither For we cannot doubt but that the firmness of the sight must be an effect of the strength of the parts and that the spirits must make the greatest part of their strength since they become languishing when they receive them no more To know wherein this firmness of sight consists we must consider what hath been said concerning it in the Chapter of Boldness Although the Furious Look is often taken for the fierce What a furious Look is yet is it not the same for there is a great difference betwixt the ordinary looks of a Lyon and those which he hath when he is provoked Betwixt the look of a man who is yet Master of his Anger and that he hath when madded and enraged that is fierce but this is furious and witnesseth an extream transport and a very straggling away of the Soul it 's made also with red and sparkling eyes which shout forth and seem to go out of the Head and which rowling from the one side to the other cause a wilde and wandering sight and as in the other the brows are bent downwards in this they are commonly lifted up and drawing their lids after them they make the opening of the eyes to be wider and rounder and so discover almost all the white of the eye Now all these Characters are so proper to Fury that even Physitians make use of them to know when the sick person will fall into such a fit and that it 's impossible to consider the state wherein the soul then is without perceiving that necessarily she must produce an effect For as the blood boils in the vessels Red Eys and impetuously casts it self on all the exterior parts all the veins of the Eyes are filled therewith and consequently become thicker and redder for which cause Aristotle says that those who naturally have theirs so are subject to that kind of furious Anger whereof we speak and that this relates to the proper character of this Passion but you must observe that this redness ought principally to be understood of the Eye and not of the Lids that the veins which are dispersed in the blew of the Eye are those which are swelled and which cause that redness which also is a sign of raving in sickness when it proceeds not from any particular vice of those organs The Eyes are sparkling Sparkling Eyes not onely by reason of that splendor which the spirits bring with them but also by reason of the