most swiftly transmitted from the brain into all parts of the body that may any way serve to do the actions requisite to that end but above all into the Heart which being thereby dilated and contracted both more strongly and more frequently than in the state of tranquility quickly forceth up a more abundant supply of Vital Spirits with the blood into the brain aswell that they may there conserve and corroborate the Idea of this Desire as that whole brigades of them may be from thence dispatched into the Organs of the Senses and into all Muscles whose motions may more especially conduce to obtain what is so vehemently desired And from the Souls reflexion upon the delay of her fruition which she at the same time makes there ariseth in her a sollicitude or trouble whereby she is checked and contracted again and the spirits are by intervals retracted toward the brain So that the more subtil and spiritual blood being with the spirits recalled from the outward parts the heart comes to be constringed and streightned the Circulation of the blood retarded and consequently the whole body left without spirits and vigor Let none therefore admire if many of those Men whom Lust or Concupiscence Ambition Avarice or any other more fervent desire hath long exercised and inslaved be by continual sollicitude of mind brought at length into an ill Habit of body to leanness a defect of Nutrition Melancholy the Scurvy Consumption and other incurable diseases Nor are you after this so clear manifestation of the great disparity betwixt the Motions and necessary Consequents of Love when pure and simple and those of Love commixt with Cupidity or ardent Desire of enjoyment longer to doubt but that Love and Desire are Passions essentially different notwithstanding it be true that the Later is alwaies dependent upon the Former And as for the Motions of the Spirits and blood in that anxious Affect of the mind Hatred which is directly opposed to Love evident it is that when the Soul is moved to withdraw herself from any object that appears to threaten Evil or pain instantly the Spirits are retracted inwards to the brain and principaly to that part of it which is the instrument or mint of Imagination there to corroborate the idea of Hatred which the first thought hath formed of the ungrateful object and to dispose the Soul to sentiments full of bitterness and detestation So that the while very few of them and those too inordinately and by unequal impulses are transmitted into the Heart by the Pathetic nerves And from this offensive Contraction of the whole Sensitive Soul and as it were compression of the Animal spirits and subsequent destitution of the Heart it comes that in this sowr passion alwaies the Pulse is made weak and unequal and oftentimes frequent and creeping that cold mixt with a certain pricking heat not easy to be described but sensibly injurious to the vital parts and repugnant to their regular motions is felt within the breast and that even the stomach itself diverted from its office of Concoction nauseateth the meats it had received and strives to reject them by vomit Which often happens upon sight of an odious and abominable object Now all these evil effects of Hate give indisputable evidence that it can never be either gratefull to the mind or beneficial to the motions of life upon which health so nearly depends and this because Hate always hath Sadness for its concomitant and because by diversion of the Animal spirits partly to assist the Imagination partly to move the members for avoidance of the hated object it defrauds the blood of its due supplies of spirits and fewel retards the motion and equal distribution of it and by that means destroies concoction incrassates the humors heaps up melancholy and by degrees brings the whole body to poverty and leanness Moreover sometimes this disagreeable Passion is exalted to Anger whereby the Soul offended with the Evil or wrong she hath suffered at first Contracts herself and by and by with vehemency springs back again to her natural posture of Coextension with the whole body as if the strove to break out into revenge and then it is that the spirits are in a tumultuous manner and impetuously hurried hither and thither now from the brain to the heart then back again from the heart to the brain and so there follow from these contrary motions alternately reciprocated aswell a violent agitation palpitation burning and anxiety of the heart as a diffusion of the blood distension of the veins redness of the face and sparkling of the eyes together with a distorsion of the mouth such as may be observed in great indignation and seems composed of laughter and weeping mixt together grinding of the teeth and other symptoms of Anger and fury It is not then without reason Physicians advise Men to decline this passion as a powerful enemy to health in all but such as are of a cold dull and phlegmatic temperament because it inflames first the spirits then the blood and when violent it puts us into fevers and other acute distempers by accension of choler and confusion of humors And I could furnish you with examples of some whom this short fury hath fired into perpetual madness of others whom it hath fell'd with Apoplexies others whom it hath thrown into Epilepsies rack'd with Convulsions unnerved with Palseys disjoynted with the Gout shook with tremblings and the like but that the books of Physicians are full of them Here before we proceed to other consequent Passions it is fit to make a short reflexion upon Hatred that I may verify what was only hinted in the precedent enumeration of the evil Effects thereof viz. that it is ever accompanied with Sadness Concerning this therefore I reason thus Forasmuch as Evil the proper object of Hate is nothing but a Privation and that we can have no conception thereof without some real Subject wherein we apprehend it to be and that there is in nature nothing real which hath not some goodness in it it follows of necessity that Hatred which withdraws us from some Evil doth at the same time remove us also from some Good to which the same is conjoyn'd And since the Privation of this Good is represented to the Soul as a Defect or want belonging to her it instantly affecteth her with sorrow For Example the Hate that alienateth us from the evil manners of a man with whom formerly we have been acquainted separateth us likewise from his Conversation wherein we might find somthing of Good and to be deprived of that Good is matter of regret and Sorrow So in all other Hatred we may soon observe some cause of Sorrow ¶ To the excitement of Desire in the Soul it is sufficient that she conceive the acquisition of the Good or avoidance of the Evil represented to her as to come to be possible but if she further consider whether it be Easy or Difficult for her to
quicquid benè dictum est ab ullo meum est Epist. 16. I will only add as a reason of my so frank communication of these unpolished papers to you who are my Lucilius what the same Latin Stoic most affectionately pâ—ofessed to his on the like occasion Ego vero cupio ista omnia in te transfundere in hoc gaudeo aliquid discere ut doceam Nec me ulla res delectabit licet eximia sit salutaris quam mihi uni sciturus sim. Si cum hac exceptione detur Sapientia ut illam inclusam teneam nec enunciem rejiciam Epist. 6. ¶ INDEX OF THE CONTENTS SECTION I. INtroduction Page 2. SECT II. Article 1 WHat kind of Substance a Sensitive Soul may be conceived to be pag. 5. 2. Two Reasons of that Supposition p. 6. 3. Second Supposition that the substance of a Sensitive Soul is fiery p. 9. 4. Because Life is seated principaly in the blood and can no more than fire itself subsiâ—t without aliment and ventilation p. 9. 5. And because a Sensitive Soul seems to be first formed of the most Spirituous particles of the same seminal matter whereof the body itself is made p. 12. 6. A Sensitive Soul imagined to be also of the same figure with the body it animates p. 13. 7. That the Existence of a Sensitive Soul dâ—th â—s that of flame depend intirely upon motion p. 14. 8. That the first Operation of a Sensitive Soul is the Formation of the body according to the modell preordained by nature p. 16. 9. Recapitulation of the premises p. 19. 10. The Faculties and Organs of a Sensitive Soul reciprocaly inservient each to other p. 20. 11. A twofold desire or inclination congenial to a Sensitive Soul viz. of Self-preservation and Propagation of her kind p. 22. 12. To what various Mutations and irregular Commotions a Sensitive Soul is subject from her own Passions p. 24. 13. From the temperament and diseases of the body p. 26. 14. From various impressions of external objects and exorbitant motions of the Animal Spirits p. 27. 15. The various Gestures of a Sensitive Soul respective to the impressions of external objects variously affecting her p. 28. 16. An inquiry concerning the Knowledge whereby Brutes are directed in actions voluntary p. 30. 17. The Knowledge of Brutes either innate or acquired p. 39. 18. That Brutes are directed only by natural instinct in all actions conducing either to their own preservation or to the propagation of their species not by Reason p. 41. 19. Nor Material Necessity p. 43. SECT III. 1. THe Excellency of a Rational Soul Pag. 46. 2. Manifest from her proper Objects p. 47. 3. And Acts. p. 48. 4. Life and Sense depend not on the Rational Soul of Man and p. 51. 5. Therefore he seems to have also a Sensitive Soul p. 53. 6. The same inferred from the civil war betwixt the Rational and Sensitive Souls p. 54. 7. The Causes of that war p. 55. 8. Wherein somtimes the Sensitive Appetite prevails and p. 57. 9. Somtimes the Rational p. 59. 10. That the Rational Soul is created immediately by God p. 60 11. The Resemblance betwixt Father and Son ascribed to the Sensitive Soul p. 61. 12. The Rational Soul seated in that part of the brain which serves to Imagination and p. 61. 13. There connexed to the Sensitive by the will of her Creator p. 64. 14. Where the manner how she judges of the images of things formed in the Imagination seems to be inexplicable p. 65. SECT IV. Of the Passions of the Mind in general 1. A Twofold state of the Sensitive Soul viz. of Tranquility and p. 68. 2. Of Perturbation p. 69. 3. The first most observable in sleep and when objects appear indifferent p. 70. 4. The other manifest in all Passions ibidem 5. That in the state of Perturbation the Sensisitive Soul varieth her Gestures by Contraction or Expansion p. 72. 6. We are not moved to Passion by Good or Evil but only when we conceive ourselves particularly concerned therein p. 73. 7. All Passions distinguished into Physical Metaphysical and Moral p. 74. 8. What are Passions Physical p. 75. 9. What Metaphysical p. 77. 10. And what Moral p. 81. 11. All Passions referred to Pleasure or Pain and p. 82. 12. All their Motions to Contraction and Effusion p. 83. 13. Wherein consist Pleasure and Displeasure of Sense p. 83. 14. Rehearsal of the heads handled in this Section p. 85. SECT V. Of the Passions in particular 1. WHy Men have not been able to observe all Passions incident to the Sensitive Soul p. 85. 2. The Passions best distinguished by having respect to the differences of Time p. 86. 3. Admiration p. 87. 4. Which causeth no Commotion in the heart and blood and p. 89. 5. Yet is dangerous when immoderate p. 90. 6. Estimation and Contempt p. 91. 7. Both Consequents of Admiration p. 92. 8. No just cause of Self-esteem but the right use our free will p. 92. 9. Pride p. 93. 10. Humility virtuous and p. 90. 11. Vicious or Dejection of Spirit p. 96. 12. Shame and Impudence p. 97. 13. That Pride and its contrary Abjectness of Spirit are not only Vices but Passions also p. 99. 14. Love and Hatred p. 100. 15. Defined p. 101. 16. Love not well distinguished into Benevolence and Concupiscence p. 101. 17. But by the various degrees of Estimation p. 103. 18. That there are not so many distinct sorts of Love as of Objects to excite it p. 104 19. Hatred less various than Love p. 106. 20. Desire alwayes a consequent of Love but p. 106. 21. Not alwaies a Concomitant of it p. 106. 22. The Motions of the Soul and Spirits in Love and their Symptomes p. 107. 23. The Motions of the Soul and Spirits in Desire p. 109. 24. The Motions of the spirits and blood in Hatred p. 111. 25. Hate alwaies accompanyed with Sadness p. 114. 26. Hope and Fear p. 115. 27. Pusillanimity and Courage p. 116 28. Emulation a sort of Magnanimity p. 117. 29. Confidence and Despair p. 117. 30. Doubting p. 118. 31. Remorse and Acquiescence p. 119. 32. The Motions of the Soul and Spirits in Hope p. 121. 33. The Motions of the Soul and spirits in Fear and p. 122. 34. In Desperation p. 124. 35. Ioy. p. 126. 36. The various Degrees of Ioy and their Names p. 127. 37. The various Degrees of Grief and their distinct Appellations p. 127. 38. Envy and Pity p. 128. 39. Generous Men most inclined to Commiseration and why p. 129. 40. Commiseration a species of Grief mixed with Benevolence p. 131. 41. Envy a sort of Grief mixed with Hate p. 131. 42. Acquiescence of mind a kind of Joy p. 132. 43. Repentance a species of Grief but allayd with a touch of Joy p. 133. 44. Favour p. 134. 45. Gratitude p. 135. 46. Indignation p. 136. 47. Anger p. 137. 48. Two sorts of Anger one Harmless the other Revengeful p. 138. 49. Glory and
the very countenance gestures walking and in word all the actions of those who think more haughtily or meanly of themselves than is usual But for what may we have a high esteem of ourselves Truely I can observe but one thing that may give us just cause of self-estimation and that is the lawful use of our free will and the soveraignity we exercise over our Passions For as the incomparable Monsieur des Cartes most wisely noteth take away the actions dependent upon our Free will and nothing will remain for which we can deserve to be praised or dispraised with reason and that in truth renders us in some sort like unto God Almighty by making us Lords of ourselves provided we do not through carelesness and poorness of Spirit lose the rights and power that royal prerogative of our nature conferreth upon us Wherefore I am of the same Des Cartes his opinion that true Generosity which makes a Man measure his own merit by right reason doth consist only in this that he both knowes he hath nothing truely his own except this free disposition of his Will nor for which he justly can be commended or blamed but that he useth that liberty well and finds in himself a firm and constant purpose still so to do that is never to want will to undertake and perform all things that he shall have judged to be the better which is perfectly to follow Virtue Whereas Pride which is a kind of Triumph of the mind from an high Estimation of ones-self without just cause expressed chiefly by haughty looks ostentation in words and insolency in action is a Vice so unreasonable and absurd that if there were no Adulation to deceive men into a better conceipt of themselves than they realy deserve I should number it among the kinds of Madness But the contagious aire of Assentation is diffused so universaly and hath infected the tongues of so great a part of mankind that even the most imperfect frequently hear themselves commended and magnified for their very defects which gives occasion to persons of stupid heads and weak minds and consequently of easy belief to fall into this Tympany of Pride or false Glory A passion so far different from true Generosity that it produceth effects absolutely contrary thereunto For since other Goods besides the virtuous Habit of using the liberty of our wills according to the dictates of right reason as Wit Beauty Riches Honours and the like are therefore the more esteemed because they are rare and cannot be communicated to many at once this makes Proud men labour to depress others while themselves being inslaved to their own vicious cupidities have their Souls uncessantly agitated by Hate Iealousie or Anger The contrary to Self-estimation is Humility whereof there are likewise two Sorts one Virtuous or Honest the other Vicious or base The Virtuous which is properly named Humility consisteth onely in that reflexion we make upon the infirmity of our nature and upon the errors we either have heretofore committed or may in time to come commit and maketh us therefore not to prefer ourselves before others but to think them equaly capable of using their freedom of Will as well as ourselves Whence it is that the most Generous are also the most Humble For being truely conscious both of their own infirmity and of their constant purpose to Surmount it by doing none but virtuous actions that is by the right use of the liberty of the Will they easily perswade themselves that others also have the same just sentiments and the same good resolution in themselves because therein is nothing that depends upon another Wherefore they never despise any man and though they often see others to fall into such Errors that discover their weakness yet are they still more prone to excuse than to condemn them and to believe their faults proceeded rather from want of knowledge and circumspection than from defect of an inclination and will to good So that as on the one side they think not themselves much inferiour to those who possess more of the goods of Fortune or exceed them in wit learning beauty c. So neither do they on the other think themselves to be much Superiour to others who have less of those perfections because they look upon such qualities as not worth much consideration in comparison of that goodness of Will upon which alone they have a just valuation of themselves and which they suppose that every man equaly hath or at least may have This Humility therefore is inseparable from true Generosity and being well grounded always produceth Circumspection or Caution which is fear to attempt any thing rashly The Vicious Humility which is distinguished by the name of Dejection or Poorness of Spirit proceeds likewise from an apprehension of our own infirmity but with this difference that a man conceives himself to be so far deprived of the right and use of Fre-will that he cannot but doe things against his inclination and of which he ought afterward to repent and believes himself not able to subsist of himself but to want many things whose acquisition depends upon another So it is directly opposite to Generosity or Bravery of mind and it is commonly observed that poor and abject Spirits are also Arrogant and Vain-glorious as the Generous are most modest and humble For these are above both the smiles and and frowns of Fortune still calme and serene as well in adversity as prosperity but those being slaves to Fortune and wholy guided by her are puffed up by her favourable gales and blown down again by her gusts Nor is it a rarity to see men of of this base and servile temper to descend to shamefull submissions where they either expect some benefit or fear some evil and at the same time to carry themselves insolently and contemptuously to ward others from whom they neither hope nor fear any thing This Ague of the Soul then being ill grounded doth so shake a man with distrust of himself that it utterly Cows him and keeps him from daring to attempt any worthy action for fear of ill success which Vice the Lord Bacon calls Restifeness of mind and falling out of love with ones-self There is yet another remarkable Passion that seem's to belong to Humility and that is Shame Which ariseth from an unwary discovery of some Defect or infirmity in us the remembrance whereof sensibly dejecteth us and puts us for the most part to the Blush which is its proper Sign That it is a sort of Modesty or diffidence of our selves is manifest from hence that when a man thinks so well of himself as not to imagine another can have just cause to contemn him he cannot easily be checkd by Shame and as the Good that is or hath been in us if considered with respect to the opinion others may conceive of us doth excite Glory in us so doth the Evil whereof we are conscious produce Shame And
many praiers wear short hair observe fasting-daies give alms and perform other the like external duties of Religion therefore think themselves to be arrived at the highest degree of purity and to be so far in the favor of Almighty God that they can do nothing that may displease him and that whatever their passion suggesteth to them is of holy zeal though it not seldome suggesteth the most detestable crimes that can enter into the heart of Man as the betraying of Cities assassination of Princes extermination of Nations only because they follow not their fanatique opinions And this Delusion seems to be the Daughter of internal Acquiescence grounded upon an unjust cause Again to excite this most comfortable passion it is requisite that the good act upon which we reflect be newly done by us because that constant satisfaction or self-acquiescence which alwaies is a concomitant and certain reward of Virtue is not a passion but a pacific Habit in the Rational Soul and is therefore call'd Tranquility and Quiet of Conscience On the contrary from our remembrance of an Evil act by us committed ariseth Repentance which is a branch of Grief alwaies most bitter because the cause of it is only from ourselves but then this Grief is allayed by expectation of amendment or returning into the right way to good which is referrible to Ioy. Nor doth the bitterness of this passion hinder it from being of excellent use in our life when the action whereof we repent is realy Evil and we certainly know it to be so because in such cases it strongly inciteth us to doe better in the future But it is not universaly profitable For it is no rarity for men of weak and timorous minds to be touchd with Repentance of actions they have done tho they do not certainly know those actions to be realy evil but only believe them to be so because they fear lest they be so and if they had done the contrary they would have been equally disquieted with repentance Which is an imperfection in them well worthy Commiseration and they ought to repent of such their Repentance When we observe or recall to mind good performed by an other tho not to ourselves we are thereby moved to Favour the doer because we are by nature inclined to like and love those who doe actions that we think good althouh from thence nothing of good redounds to us in particular Favour therefore is a species of Love accompanied with desire of seeing good to happen to the person whom we favour and somtimes with Commiseration because the adversity that falls upon those whom we think to be good makes us the more to reflect upon their merits But if the good done by another upon which we reflect our cogitations hath been done to Vs then to favor is adjoined Gratitude which likewise is a kind of Love excited in us by some action of another whereby we believe that eitheâ—â—he hath realy benefited noâ— at least intended to benefit us in particularâ— and accompanied with Desire to shew ourselves thankful to 〈…〉 therefore this passion of Gratitude 〈…〉 excells simple Favour in this that it is grounded upon an action which concerns Vs so hath it far greater force upon the mind especialy in men of noble and generous natures The Contrary hereunto is Ingratitude which notwithstanding is no Passion for Nature as if she abhorr'd it hath ordained in us no motion of the Spirits whereby it might be excited but a meer Vice proper to men who are either foolishly proud and therefore think all benefits due to them or fottishly stupid so as to make no reflexion upon good turns done them or of weak and abject minds who having been obliged by the bounty and charity of their Benefactors instead of being gratefull prosecute them with hatred and this because either wanting the will to requite or despairing of ability to make equal returns and falsely imagining that all are like themselves venal and mercenary and that none doth good offices but in hope of remuneration they think that their Benefactors have deceived them and so deprave the benefit itself into an injury Hatred then being an adjunct to Ingratitude it follows that Love must attend on Gratitude which is therefore alwaies honest and one of the principal bonds of human Society On the contrary when we consider Evil committed by an other tho not against us we are moved to Indignation which is a species of Hatred or Aversion raised in us against those who do any thing that we judge to be evil or unjust whatsoever it be somtimes commixed with Envy somtimes with Commiseration somtimes with Derision as having its object very much diversified For we conceive Indignation against those who doe good or evil to such who are unworthy thereof but we Envy those who receive that good and pity those who suffer that evil And yet in truth to obtain good whereof one is unworthy is in some degree to doe evil and to do Evil is in some sort to suffer evil Whence it comes that somtimes we conjoyn Pity somtimes Derision to our Indignation according as we stand well or ill affected toward them whom we observe to commit Errors And therefore the Laughter of Democritus who derided the folly and the Tears of Heraclitus who bewail'd the misery of mankind might both proceed from the same cause Indignation But when Evil is done to ourselves the passion thereby kindled in us is Anger which likewise is a species of Hatred or Aversation but different from Indignation in this that it is founded upon an action done by another with intention to hurt us in particular and in this that when it hath proceeded to a determination of hurting him who did it it passeth into Revenge whereas at first accension the Passion is no more but Excandescence or suddain Heat of blood The Desire of Revenge that for the most part accompanieth Anger whether it aim at the death or only at the subjection of our Enemy is indeed directly opposed to Gratitude for this is desire of returning good for good and that desire of requiting evil with evil as Indignation is to Favour but incomparably more vehement than either of those three affections because the desire of repelling harm and revenging our selves is a part of natural instinct necessary to self-preservation and so of all desires the strongest and most urgent And being consociated with Love of ourselves it affords to Anger all that impetuous agitation of the Spirits and blood that Animosity and Boldness or Courage can excite and its assistant Hatred promoting the accension of the Choleric or more Sulphureous parts of the blood as it passeth through the heart raiseth in the whole mass thereof a more pricking and fervent heat than that which is observed in the most ardent Love or most profuse Ioy. Now as men inflamed with this violent passion or as Seneca calls itâ— short fury of Anger differ in