platform or model preordained and intimated by secret instinct in all parts sit and commodious for all uses necessary as well to the propagation of the Species for still Nature doth though the Soul it self may not aim at Eternity as to the conservation of the individual For which uses she is furnished with many and various Faculties or Powers all which she duly exerciseth according to the various instincts and intimate suggestions of her Governess Nature in acts of several sorts though all performed in almost one and the same manner and as it were by the conduct of Fate or eternal decree of Divinity congenial to her very Essence To enumerate and particularly recount all the natural Faculties with which the Souls of Brutes are endowed all the various Habits resulting from practise and long exercise of those Faculties is neither pertinent to my present institute nor easy to be done because of their almost infinite diversity respective to the immense diversity of kinds of sensitive creatures For as some Animals are of a more others of a less perfect order and as they are diversly configurated according to the several places in this great Theatre of the World in which they are consigned to live and act their several parts so we see their Souls are by the wise bounty of the Creator instructed with diverse inclinations faculties and appeties directive to the ends to which they were predestined In a word since there ought to be an exact proportion and congruity betwixt every organical Body and the Soul that informs and animates it and that for that reason Nature seems to have diversified and distinguished the various Kinds of Brute Animals by an equal diversity of their bodily structures and configurations easily discernable by the sight we may even from thence alone conclude that their Corporeal Souls likewise are no less various and endowed with Faculties and Proprieties answerably different Whoever then shall attempt to enrich Philosophy with a perfect Catalogue of these so different Faculties and Proprieties observable among Brutal Souls will find himself obliged first to compose a better Natural History of all sorts of Animals than any we yet have and then to deliver also a true and full account of the various Structures of their Bodies from a Comparative Anatome of them A work indeed most desirable and highly delightful but equally difficult and laborious nor to be performed I fear by any single hand But were it much less difficult sure I am you know my incapacity too well ever to expect it from mine and what hath been already said by me here in the general touching the nature of a Sensitive Soul is enough to render my First Preliminary probable For from thence it may without contradiction to either reason or observations Anatomical be conceived 1 in what manner the Soul of a Brute may be at first produced by accension of the most spirituous particles of the Seminal humor in the womb of the Parent as one flame is kindled by another 2 how the same Soul then form's the Organical Body out of the grosser parts of the same seed after the figure or type predesign'd by the Divine Protoplast at the Creation whose wisdom directs and regulates it in that admirable work 3 How it afterwards comes to conserve expand and augment itself as the dimensions of the body are by degrees enlarged until it arrive at its perfection or standard of growth by accension of more and more of the inflammable parts of the Nourishment dayly renewed and converted into laudable blood as the flame of a lamp is kept alive by a perpetual accension of fresh parts of oyl 4 How the Duration of the Body depends intirely upon the subsistence or perpetual renovation or regeneration of the Soul and how immediately upon the Souls Extinction the body submits to corruption no otherwise than as Wine dyes and degenerates into a Vappa so soon as the spirit that preserv'd it in vigour and generosity is evaporated or suppress'd Now to the end this Corporeal Soul or invisible Flame may the better thus animate the Body and actuate it to sense and voluntary motion Nature hath most wisely instituted that her Organs and Faculties should all of them be reciprocaly inservient or official each to other in their acts and operations For as out of the grosser parts of the Nutritive juice prepared and elaborate in the Stomach and other instruments of concoction the decays of the solid parts of the Body are daily repaired so are the decays of the Soul itself likewise repaired out of the more subtile and spirituous particles of the same juice which continualy brought afresh to the blood as oyl to a Lamp and kindled therein restore both the Flame and Light of the Soul which would otherwise quickly be consumed and perish More expresly while the purer part of the Nutritive liquor feeds and renews the Lamp of life or flame of the blood the most active and most spirituous particles discharged from that flame are carried up and insinuated into the Brain and there recruite or regenerate the other part of the Soul viz. the Sensitive And so the conversion of Chyle into blood is an operation not only consequent to but in some sort also dependent upon the conversion of meat and drink into Chyle and on the other side the Animal faculty gratefully requites the good offices of the Vital and both as amply recompense the services of the faculty of Chylification in that the Animal spirit confers the pulsific power by which the heart and arteries drive the current of the blood in a perpetual round for the reaccension of its inflammable parts and the Bowels ordaind for concoction of the aliment at the same time borrow as their enlivening heat from the flame of the blood so their virtue both motive and sensitive from the constant afflux of Animal spirits without out which they cannot duely do their offices Thus you see the brain is beholden to the heart both to the stomach and reciprocally the stomach is assisted by them and all parts conspire by contributary helps to continue the Soul in its subsistence as that again acts perpetualy to the conversation of herself and them To this the Sensitive Soul or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle not improperly calls it is strictly obliged by a twofold inclination or desire innate or congenial to her One is that of self-preservation which she endeavours constantly to effect by being sollicitous for convenient food out of whose inflammable parts actually incensed she may every minute redintegrate her own flame The other that of Propagating her Species or producing by the same way of accension other Sensitive Souls of the same kind that so by an uninterrupted succession of her like she may attain to that perpetuity which is denied to her single or individual self And to this end she carefully selects out of her stock of aliment matter fit for generation stores it up
and confused with delusory whimzies as it too frequently happens to Men in Hypochondriacal Melancholy and madness and likewise in drunken fits And as for the various Gestures of the Soul by which respectively to the various impressions of sensible objects she expresseth one while Gladness and Pleasure another Aversion and Offence it is worthy our observation that sometimes she is allured outwardly into the organ of some one of the senses and that she occasionaly crowds herself into the Eye Ear Palate or other instrument of sense there more neerly to approach and entertain the pleasing object somtimes on the contrary to avoid an Evil she apprehends and decline an encontre with an ingratefull object she retreats inwardly and leaving her watches shrinks up herself as if she labourd to hide her head from the danger threatned So that we can scarcely perceive or imagine any thing without disquiet and commotion and at the apprehension of almost any object whatsoever the whole Soul is moved and put into a trembling and the substance of it variously agitated as a field of corn is waved to and fro by contrary gusts of winds Nor do these agitations especially if they be any whit violent stop at the Sensitive part of the Soul or spirits Animal which I imagine to make a kind of lucid Fluidum subject to Undulations or waving motions throughout upon either external or internal impulses but as waves rowl on till they arrive at the shore are carried on by an Undulating motion even to the Vital part glowing in the blood and impelling the flame thereof hither and thither make it to burn unequaly For so soon as an object is either by the sense or by the Memory represented to the Imagination under th' apparence of Good or Evil in the very same instant it affects and commoves the Animal Spirits destined to maintain the Pulse of the heart and by their influx causing the heart to be variously contracted or dilated consequently renders the motion and accension of the blood variously irregular and unequal And thus you see in what manner the two parts of the Sensitive Soul the Vital flame and the Animal spirits reciprocally affect each other with their accidental alterations But this you may understand more clearly and fully from the following Theory of the Passions where we shall enquire into the reasons and motions of them more particularly Mean while I find my self in this place arrested by a certain mighty Difficulty which though perhaps I shall not be able to overcome ought nevertheless to be attempted not only for its own grand importance but because without some plausible Explication of it at least all our precedent speculations concerning the nature and proprieties of a Sensitive Soul will fall to the ground as an arch that wants a key or middle-stone to support all the rest It is concerning the Knowledge of Brutes by which they are directed in actions voluntary For supposing all we have hitherto been discoursing of the Origin Substance Subsistence Parts Faculties Inclinations Passions and Alterations of a Corporeal Soul to be true and evident which is more than I dare assume yet doth it not from thence appear what such a Soul can by her own proper virtue do more than a Machine artificialy fram'd and put into motion To speak more plainly tho it be granted that first th' impression made by an external object upon the instrument of sense doth by impelling the Animal Spirits inwards and by disposing them into a certain peculiar figure or mode as the Cartesians speak cause the act of Sensation or simple Perception and that then the same spirits rebounding as it were by a reflex undulation outward from the brain into the nerves and muscles produce local motions granting this I say yet still we are to seek How this Soul or any one part of it comes to be conscious of Sensation or how it can by a reflex act as the Schools phrase it perceive that it doth perceive and according to that perception is impell'd to diverse acts directed to an appetite of this or that good and somtimes in prosecution of the good desired to perform actions that seem to be the results of counsel and deliberation such as are daily observed to be done by several sorts of Beasts as well wild as domestic In Man indeed it seems not difficult to conceive that the Rational Soul as president of all thâ—inferiour faculties and constantly speculating the impressions or images represented to her by the Sensitive as by a mirrour doth first form to herself conceptions and notions correspondent to their nature and then proceed to acts of reason judgement and will But as for Brutes that are irrational in what manner the perception distinction appetite memory of objects and other acts resulting from an inferior kind of reason are in them performd this I confess is more than I can yet understand Some there are I know who rather then acknowledge their insufficiency to solve this Problem have attributed to Brutes also Souls immaterial and subsistent after separation from their bodies But these considered not that the Soul of a Brute however docil and apprehensive and using organs in their structure very little if at all different from those in the head of Man can yet have no capacity of Arts and Sciences nor raise it self up to any objects or acts but what are Material and that by consequence the same is different from and inferiour to the Rational Soul of Man and material So that instead of solving the Doubt by teaching us how from a certain Modification of subtil matter there may result such Power which residing in the brain of a Brute may there receive without confusion all impressions or images brought in by the Senses distinctly speculate judge and know them and then raise appetites and imploy the other faculties in acts respective to that knowledge and to those appetites instead of this I say they have entangled themselves in an absurd Error ascribing to a thing meerly material a capacity of knowing objects immaterial and performing actions proper only to immaterial Beings We are therefore to search for this Power of a Sensitive Soul by which she is conscious of her own perception only in Matter in a peculiar manner so or so disposed or modified But in what matter this of the Soul or that of the Body Truely if you shall distinctly examine either the Soul or the Body of a Brute as not conjoyned and united into one Compositum you will have a hard task of it to find in either of them or indeed in any other material subject whatever any thing to which you may reasonably attribute such an Energetic and self-moving Power But if you consider the whole Brute as a Body animated and by divine art of an infinite wisdom designed framed and qualified for certain ends and uses then you may safely conclude that a Brute is by the law of the Creation or institute of Almighty
Moral of which in their order 1. Passions meerly Physical or which properly belong to the Sensitive Soul alone are those natural and occult inclinations and aversations commonly call'd Sympathies and Antipathies whereby one Man more than another is not only disposed but even by secret impuls forced to affect or dislike such or such a person or thing without any manifest cause or inducement so to do Of Sympathies betwixt Persons there is great variety of Examples especialy in Lovers among whom many are not allured by that grand bait of the Sensitive Soul Beauty but strongly attracted and as it were fascinated by they know not what hidden Congruity or as the French call it agreeableness of Spirits which enchains them so firmly to the persons beloved that notwithstanding the deformities they see and acknowledge to be in them yea and the contempt they somtimes receive from them they still doat upon and with delightful submissions court and adore them And as for Antipathies as well toward Persons as things instances of them also are without number and many shew themselves at our very table Where one Man abhors a brest of Mutton yet loves the Shoulder cut from it a second swoons at the sight of Eels and yet will feast upon Lampreys or Congers a third abominates Chees but is pleased with Milk a fourth devests rosted Pigg yet can make a meal upon bacon This Man sweats at presence of a Cat that falls into an agony by casting his eye upon a Frogg or Toad an other can never be reconciled to Oysters Nay more there are who feel themselves ready to faint if a Cat be hidden in some secret place of the room wherein they are though they suspect no such encountre of their natural enemy till they are wounded with the invisible darts or emanations from her body And all these admirable Effects proceed not from any positive Evil or malignity in the things abhorred for what 's one Mans meat is an others poyson but only from their incongruity or occult Enmity to this or that particular Sensitive Soul For if at any time it happens that the consistence of Animal Spirits that constitute the lucid or Sensitive part of this Soul be by the encountre of any object put into great disorder she ever after abhors the approach or effâ—luvia of the same Whereas the Congruity of particles proceeding from an object to the contexture of the Soul is on the contrary the ground of all her secret Amities 2. Passions Metaphysical or which seem to have their first rise from and principaly to relate to the Rational Soul are those which Divines call devout and religious Affections directed to objects Supernatural and chiefly to God For when our nobler Soul reflecting upon the excellency and immortality of her nature aspires by sublime speculations toward her supreme felicity the contemplation and love of her Creator and determines her Will to persue that incomprehensible because infinite subject of all perfections which alone can satisfy her understanding with light or knowledge and her will with love she doth not only exercise herself in simple and abstracted conceptions such as are proper to her immaterial essence alone and conformable to the dignity of the thing she speculates but communicates her affects also to the Sensitive Soul by whose subordinate motions she is obliged to act respectively to her end And these motions or acts being thus traduced from the superiour to the inferior Soul and thence derived first to the brain and imagination then to the heart produce therein and so in the blood the various motions that constitute such Passions as we observe in our selves when we are most ardently urged to acts of devotion and piety toward the supream Being Whence it is doubtless that Divine love detestation of sin repentance hope of Salvation fear of incensing Divine justice and most if not all other acts or passions of devotion are commonly ascribed to the heart and that not without some reason For though I cannot admit the heart to be the Seat of the Passions as the Aristoteleans unanimously hold it to be only because of the sensible alterations therein produced in most passions since in truth those alterations are rather consequents than causes of Passions and since they are not felt by us as in the heart but only by means of the nerves descending thither from the brain as pain is not felt as in the foot but by intervention of nerves betwixt the foot and the brain and as the starrs appear to us as in heaven by mediation of their light affecting our Optick nerves So that it is no more necessary the Soul should exercise her functions or receive her passions immediately in the heart only because she feels her passions therein than it is she should be in heaven because she sees the starrs to be there or in the foot because pain appears to her to be there Notwithstanding this I say yet the adscription of these devout Passions to the heart is not altogether destitute of reason For for instance when the inferiour Soul is commanded by the Superior to humble and as it were to prostrate herself in adoration of the sacred Majesty of God instantly both parts thereof as well the Sensitive as the Vital are forced to repress and restrain their wonted emanations or effusions Whereupon the Animal Spirits being in whole legions withdrawn from minis tring to the Imagination and Senses are by the nerves transmitted in crowds to the heart which while they closely contract and shut they cause the blood to remain longer than is usual in the cavities thereof and by that means keep it both from being too much kindled in the Lungs and from being sent from the heart in too great abundance into the rest of the body and more especialy into the brain as if Nature itself had instituted that in sacred passions the blood or principal seat of life should be offered up to the Author of life upon the altar of the heart while the brain or seat of reason is kept serene and clear Nor is it difficult to a man praying to Almighty God with fervency of Spirit to observe in himself that his blood is more and more arrested and detained within his breast the while insomuch that his heart seems to swell his lungs to be opprest and he is forced frequently to interrupt his oraisons with profound sighs for attraction of fresh aer as if the reasonable Soul not content to devote herself alone and pour forth her holy desires to God laboured to make a libation also of the vital blood for a propitiatory oblation So that though the Soul cannot in strictness of truth be said to receive her passions in the heart yet since the alterations caused in us by them are greater and more sensible in the heart and consequently in the blood than in any other part of the whole body beside I am not so addicted to vitilitigation as to contend about
is a Devotion also to ones Prince or Country or City or to any private person whom we esteem above ourselves And the difference betwixt these three sorts of Love is chiefly manifest from their divers Effects For when in each of them the person loving considers himself as joyned and united to the thing loved he is always ready to quit or leave the least part of the whole that he makes with the same to preserve the rest Whence it comes that in simple Benevolence the Lover always prefer's himself to the thing loved but on the contrary in Devotion he always prefers the thing loved so far above himself that he fears not to dye for the conversation thereof of which noble Love there have been glorious Examples in men who have voluntarily exposed themselves to certain death for defence of their Prince or of their City yea sometimes also for private persons to whom they had particularly devoted themselves This Distinction being admitted as in my opinion it well deserves to be there will remain no necessity of constituting so many distinct sorts of Love as they are various objects to excite it seeing there are many Passions very different among themselves and in respect of their several objects which yet agree in this that they all participate of Love For Example the Passion by which the Ambitious is carried on to Glory the Avaricious to riches the Drunkard to wine the Libidinous to women the Honest to his friend the Vxorious to his wife the good Father to his Children c. differ very much among themselves and yet so far resemble each other that they all participate of Love But the love of the first four aimeth at nothing but the possession of their peculiar objects nor have they indeed any thing of love for those objects but only Desire mixt with some other special passions Whereas the love of a Parent to his Children is so pure that he desires to obtain nothing at all from them nor to possess them in any other manner than he doth already or to bring them to a neerer conjunction with himself but considering them as parts of himself seeks their good as his own yea with greater care than his own as not fearing to purchase their felicity at the rate of his own undoing And the Love of an honest man to his Friends is also of the same perfection But the Love of a man to his Mistress commonly distinguished by the name of the Erotic passion is alwaies mixed with desire of Fruition And as for Hatred though that be directly opposed to Love yet cannot it be distinguished into as many different kinds because the difference betwixt Evils from which we are by our will separated cannot be so well observed as that which is betwixt the Goods to which we are by by our will joyned From what hath here been said concerning Love as distinguishable chiefly by the several degrees of Estimation conceived for the thing loved it may easily be collected that from Love ariseth Cupidity or Desire whereby the Soul is disposed to covet for the time to come those things which she represent's to herself as convenient and likely to afford her pleasure Thus we desire not onely the presence of an absent good but also the conservation of the good that is present yea we desire likewise the absence of Evil aswell that which is already incumbent as that which we believe possible to come upon us in the future For in Cupidity or Desire of any thing whatsoever which the Soul judges to be wanting to herself she alwaies looketh foreward to the time to come It may be collected also that though Desire cannot be without Love yet Love may be without Desire of possessing or enjoying the object otherwise than by the pure embraces of the will alone And this may be confirmed by observations of the different Motions of the Soul and Spirits raised in these two Passions and the divers symptoms consequent thereunto For In Love when it is not accompanyed either with Cupidity or with vehement Ioy or with Sadness but continues pure and simple the Soul being incited to conjoyn herself in will to objects that appear good and convenient to her and instantly dilated the Animal Spirits are like lightning dispatched from the brain by the nerves instantly into the Heart and by their influx render the pulse thereof more strong and vigorous than is usual and consequently the circulation of the blood more nimble and expedite Whereupon the blood being more copiously diffused by the arteries and more particularly those ascending to the brain carries with it a recruit of vital spirits newly enkindled which being there further sublimed or refined and corroborating the idea or image that the first cogitation hath formed of the thing loved oblige and in some sort compell the the Soul to continue fixed upon that cogitation and continually to indulge the same And herein if I am not much mistaken doth the passion of Love principally consist For they who are affected therewith have their pulse equal the Spirits that cause it being immitted into the Cardiac nerves with an equal and placid motion but stronger and more frequent then ordinary they feel a certain agreable heat diffused in their breast they find their brain invigorated by abundance of Spirits and thereby grow more ingenuous and in fine they digest their meat quickly and perform all actions of life readily and with alacrity All which may be ascribed to the free and expedite but equal Circulution of the blood caused by a copious influx of Animal Spirits into the Heart Whence we may safely conclude that this grateful passion is highly beneficial to all parts of the body and conduceth much to the conservation of health provided it continue within the bounds of moderation But if it exceed them and break forth into a wild and furious desire then on the contrary by degrees enervating the members it at length induceth very great weakness and decay upon the whole body For Love accompanied with vehement desire doth so intirely imploy the Soul in the consideration of the object desired that she retains in the brain the greatest part of the Spirits there to represent to her the image thereof so that the whole stock of nerves and all the Muscles are defrauded of the influx of Spirits from the brain with which they ought to be continualy inspired or invigorated Whence in process of time the whole Oeconomy of nature is perverted and an universal languor ensueth And in Cupidity whereby the Soul is so effused towards good or pleasure represented to her as certainly to come as that she is suddainly checked and contracted again by reflection upon the delay of the same there occurs this Singular that it agitateth the heart more violently and crouds the brain with more legions of spirits than any other of all the passions For out of Desire to obtain what we ardently pursue the Spirits are
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
are observable from their respective Characters or Effects In Hope therefore which we defined to be a gentle and sweet Effusion or Expansion of the Soul towards some good expected to come if we be possessed with an opinion that the thing desired will shortly come to pass I conceive that presently the Animal Spirits which before were imployed as Emissaries to contemplate the image of the object returning toward the Soul give notice of the approach of the guest expected and that thereupon the whole Soul composing herself by expansion to receive and welcome the same sets open all the doors of the Senses to admit more freely all the good belonging thereunto retains the imagination fixt and intent upon the gratefull idea thereof and by copious supplies of spirits dispatched into the nerves of the Heart so invigorates and quickens the pulse thereof that thereby the blood is more briskly sent forth into the outward parts of t he body as it were to meet the expected thing Whence it is that when we are full of Hope we feel a certain inflation both within and without in our whole body together with a glowing but pleasant heat from the blood and spirits universaly diffused But if during this comfortable emotion of the Soul there occurr any suddain cause of Doubt or fear she is instantly checked and coold into an anxious Retraction of herself and a sinking of the spirits so that the motion of the heart becomes weaker and slower and the external parts grow languid and pale For In Fear the Sensitive Soul which was before expansed being surprised with apprehension of approaching Evil and willing to decline it immediately withdraws herself into her retiring room and shrinks up herself into herself at the same time recalling her forces the spirits to her aid and compressing them If the Fear be exalted to the degree of Terror and the Evil seem impendent then at the same time the spirits are suddainly recall'd from the outguards the pores of the skin also are shut up by strong constriction as if the Soul would obstruct and barricado all avenues against her invading enemy whereby the hairs are raised an end and the whole body is put into a Horror or shaking After this if the passion continue the whole army of spirits being put into confusion so that they can not execute their offices the usual succors of Reason fail and the powers of voluntary motion become weak yea sometimes by reason of a resolution of the nerves and sphincters of the gutts and bladder the Excrements themselves are let forth involuntarily From this damp obscuring the Lucid part of the Sensitive Soul there quickly succeeds an Eclipse also of the Vital For the influx of the Animal spirits from the brain into the Cardiac nerves being intermitted the motions of the heart must of necessity be renderd weak and insufficient to maintain with due vigour and celerity the circulation of the blood which therefore stopping and stagnating in the ventricles of the heart causeth fainting and swooning by oppression and sometimes where the passion is hightned into Consternation also suddain death And from this arrest of the blood in the heart by strong constriction of the nerves thereunto belonging we may with reason derive that same anxious oppression and chilling weight which men commonly feel in their breast when they are invaded by violent Fear and upon which the most acute Monsieur Des Cartes seems to have reflected his thoughts when he defined Consternation to be not only a cold but also a perturbation and stupor of the Soul which takes from her the power of resisting evils that she apprehends to be neer This Fear when it excludes all hope of evasion degenerateth into the most cruel of all passions Desperation Which though by exhibiting the thing desired as impossible it wholy extinguish desire which is never carried but to things apprehended as possible yet it so afflicts the Soul that she persevering in her Constriction either through absolute despondency yeelds up herself as overcome and remains half-extinct and entombd in the body or driven into confusion and neglect of all things contracts a deep Melancholy or flyes out into a furious Madness in both cases seeking to put an end to her misery by destroying herself On the contrary when Fear gives place to Hope and that Hope is strong enough to produce Courage thereby to incense the Soul to encounter the difficulties that oppose her in the way to her end in this case she first dilates herself with great vigor and celerity breaking forth as it were into flashes of efforts then instantly diffuseth whole legions of spirits into the nerves and muscles to extend them in order to resistence or striking with all their forces and uniting all her powers into a brave devoir to overcome undauntedly pursues the the conflict Hence it comes that the breast being strongly dilated and contracted alternately the voice is sent forth more sounding and piercing than at other times as if to sound a defiance and charge at once the armes are raised up the hands constringed into fists the head advanced into a posture of daring and contempt of danger the brows contracted and the whole face distorted into an aspect full of terror and threatnings the neck swoln and most other parts distended beyond their usual dimensions All which symptoms evidently arise from a copious and impetuous effusion of Animal spirits from the brain and of blood from the heart into the outward parts ¶ From this concise explication of the motions of the Sensitive Soul the spirits and blood that constitute the passions of Hope and Fear with their dependents Animosity and Desperation the clue of our method leads us to the fifth classis of passions The consideration of good present and belonging to us in particular begets in the Soul that delight which we call Ioy wherein consisteth our possession of that good which the impressions of the brain represent to the Soul as her own First I say that in this delightful commotion doth consist the possession of good because in truth the Soul reaps no other fruit from all the goods she possesseth and when she takes no delight or joy in them it may justly be said she doth no more injoy them than if she did not at all possess them Then I add that the good is such as the impressions made upon the brain represent to the Soul as hers that I may not confound this Joy whereof I now speak and which is a Passion with Joy purely intellectual which enters into the Rational Soul by an action proper to her alone and which we may call a pleasant commotion raised by herself in herself wherein consisteth the possession of good that her intellect represents to her as her own Tho realy so long as the Rational Soul continues conjoyned with the Sensitive it can hardly be but that this intellectual joy will have the other that is a passion for its
point of temperament and as this or that of the usual concomitants of it is more powerful than the rest so must the Effects thereof upon the body be likewise various And from this variety men have taken notice chiefly of two sorts of Anger One that is quickly kindled violent at first and discovers it self visibly by outward signs but performs little and may be easily composed And to this they are most obnoxious who are good-natur'd i.e. who are inclined to goodness and love For it ariseth not from profound Hatred but from a sudden Aversion surprising them because being propens to conceive that all things ought to proceed in that manner which they judge to be the best whenever they see others to act otherwise first they admire and then are offended and so what would be to others matter only of Indignation to them proves cause of Anger But this commotion is soon calmed because the force of the sudain Aversion that raised it continues not long and so soon as they perceive that the thing for which they were offended ought not to have commoved them to passion they suppress their displeasure and repent of it The Other that wherein Hatred and Grief are predominant and which though at first it hardly betray it self by external signs unless by the suddain paleness of the countenance and trembling is notwithstanding more impetuous within secretly gnaws the very heart and produceth dangerous effects And to this pernicious sort of Anger they are most subject who have prouâ— cowardly and weak Souls For so much the greater doe injuries appear by how much the better opinion pride makes Men to have of themselves yea and by how much greater value is put upon the things which the injuries take away and these things are alwaies so much the more valued by how much the more weak and abject the Soul is because they depend upon others but the Generous put little value upon any thing that is not dependent upon themselves When we consider what opinion other Men have of Us the Good which we believe to be in us disposeth us to Glory which seems to be composed of Self-estimation and Ioy for to see ourselves well esteemed by others gives us cause to have a good esteem for ourselves and on the contrary the Evil we are conscious of forceth us to Shame which is a sort of Modesty or Humility and Self-diffidence for as we have formerly observed who thinks himself above Contempt will hardly be humbled to shame These two Passions Glory and Shame tho directly opposite each to other doe yet agree in their End which is to incite us to Virtue the first by hope the other by fear and that we may make a right use of them both we are to have our judgment well instructed what actions are truely worthy praise or dispraise lest otherwise we be ashamed of virtuous actions or affect glory from vices as it happeneth to too great a part of mankind Thus have we at length recounted all the Passions of this our fifth division and deduced them successively from their several causes or occasions in that order wherein their most remarkable diversity seemd to us most easily distinguishable But now because some of these passions are simple others Composed and that to our more clear understanding of the nature of both sorts it is necessary to enquire more profoundly into the Motions of the Sensitive Soul and spirits that constitute their Essential Differences it remains that we yeeld obedience to that necessity so far forth at least as to explain the Motions proper to that couplet of more simple affections Ioy and Grief the two points in which all human actions end and to that most violent one Anger In Ioy therefore which is a delightful commotion of the Sensitive Soul as it were triumphing in her fruition of good or pleasure I conceive that the Animal spirits being in great abundance but with a placid and equal motion sent by the nerves to the heart cause the orifices thereof to be opened and dilated more than at other times and so the blood to be imported and exported more copiously and freely and that by this means from the blood are brought into the brain a plentious supply of new spirits which extracted out of the purest and most refined parts of the blood are most fit to confirm the idea formed of the present good in the imagination and so to continue the Soul in her pleasant Emotion Hence probably it is that in this most agreeable passion both the pulse is alwaies made equal and more frequent tho not so intense and strong as in Love and a certain gratefull heat is felt not only through the Lungs and all the breast but through all outward parts of the body from the diffusion of the blood in full streams into them which is discernible even by the florid purple colour wherewith they are suddainly tinged and by the inflation or plumpness of all the muscles of the face which is thereby rendered more serene sweet and cheerful Easy therefore it is to infer that as this passion is most congruous to the nature of the Corporeal Soul so are the corporeal motions that accompany and characterize it most profitable to health provided they be moderare For this Commotion and Effusion may be so vehement and suddain that the Soul may become weak and unable to rule the body or to actuate the organs of speech yea swooning and death itself somtimes follow profuse and insolent Joy So Lacon Chilo an eminent Philosopher suddainly expired in excessive joy beholding his Sonne a Victor in the Olympic games So Sophocles the Tragedian also and Dionysius the Tyrant died of a surfet of suddain Joy The reason whereof seems to consist not in a vehement effusion and dissipation of the vital spirits and a destitution of the Heart consequent thereunto as Fernelius would have it because the faster the blood is effused through the arteries from the heart the swifter must it return to the heart through the veines so that the heart cannot be totaly exhausted and left destitute of blood but rather in a surcharge and suffocation of the heart by too redundant an afflux of blood For upon extraordinary dilatation of the floud-gates of the heart by immoderate joy the current of blood both out of the Vena cava and from the arteria venosa may pour itself with so much violence and in so great a quantity into the ventricles thereof that the heart unable to discharge itself soon enough of that oppressing deluge by retruding its valves may be suffocated its motions stopped and the Vital Flame in a moment extinguished For certain it is that in the state of health the blood is not admitted into the heart beyond a certain proportion nor can that proportion be much exceeded whatever the cause be that maketh an apertio portarum there without manifest danger of life Among the Signs of this delightful passion
of the left into the Aorta or grand Artery the Diaphragm being by abundance of Animal spirits immitted through so many nerves proceeding from the aforesaid Plexus briskly agitated is by nimble contraction drawn upwards and so making many vibrations doth at once raise up the Lungs and force them to expell the blood out of their vessels into the arteria venosa and to explode the aire out of their pipes into the windpipe and this by frequent contractions of their lax and spongy substance answerable in time and quickness to the vibrations of the Midriff And then because the same Intercostal nerve which communicateth with the nerve of the Diaphragm below is conjoyned above also with the nerves of the jaws and muscles of the face thence it is that the motions of Laughter being once begun in the brest the face also is distorted into gestures or grimasces patheticaly correspondent thereunto And this is the most probable account I am able at present to give of the occasions and motions of passionate Laughter in general nor can I at present think of any more plausible conjecture concerning the reason of the admirable laughter of Ludovicus Vives than this that in him the nerves inservient to the motion of the Midriff might be after such a peculiar manner contrived and framed as easily to cause quick and short reciprocations thereof upon the pleasant affection of his Imagination by the grateful relish of his meat after long abstinence which doth alwaies highten the pleasure of refection But we have insisted too long upon the motions of Ioy. In the contrary whereof viz. Grief or Sorrow which we have above described to be an ingrateful languor of the Soul from a conception of evil present moving her to contract herself that she may avoid it the Animal Spirits are indeed recalled inward but slowly and without violence so that the blood being by degrees destitute of a sufficient influx of them is trasmitted through the heart with too slow a motion Whence the pulse is rendered little slow rare and weak and there is felt about the heart a certain oppressive strictness as if the orifices of it were drawn together with a manifest chilness congealing the blood and communicating itself to the rest of the body From which dejecting symptoms it is easy to collect that this dolefull affection especialy if it be vehement and of long continuance cannot but infer many and grievous incommodities to the whole body For besides this that it darkneth the spirits and so dulls the wit obscures the judgment blunts the memory and in a word beclouds the Lucid part of the Soul it doth moreover incrassate the blood by refrigeration and by that reason immoderately constringe the heart cause the lamp of life to burn weakly and dimly induce want of sleep by drying the brain corrupt the nutritive juice and convert it into that Devil of a humor Melancholy No wonder then if in men overcome with this so dismal passion the countenance appears pale wan and liveless the limbs grow heavy and indisposed to motion the flesh decays and consumes through want of nourishment and the whole body be precipated into imbecillity Cachexy or an evil habit languishing and other cold and chronic diseases All which the wisest of Men King Salomon hath summ'd up in few words in 17 Chap. of his Proverbs where he advertiseth that a sorrowful spirit drieth up the very bones And yet notwithstanding it is very rarely found that from Grief either long and obstinate or violent and suddainly invading any man hath fallen into a swoon or been suddenly extinguished Which I am apt to refer to this that in the ventricles of the heart tho but very slowly commoved there can hardly be so smale a quantity of blood but it may suffice to keep alive the vital flame burning therein when the orifices of them are almost closed as commonly they are by immoderate grief Somtimes this bitter passion is signified by a certain uncomely distortion of the face somwhat different from that of Laughter and acompanied with Tears somtimes only by Sighs by Sighs when the Grief is extreme by Tears when it is but moderate For as Laughter never proceeds from great and profound Joy so neither doe Tears flow from profound sorrow according to that of the Tragedian leves curae loquuntur ingentes stupent Nor is weeping the pathognomonic or infallible sign of Grief For all tears are not voluntary every light hurt or pain of the Eyes causing them to distill against our will nor all voluntary ones the effect of Grief Some weep for sudden joy joyned with Love especialy old men some when their Revenge is suddainly frustrated by the repentance and submission of the offender and such are the tears of Reconciliation Some again weep out of Anger when they meet with a repulse or check of their desires which causing them with regret to reflect upon their own weakness and insufficiency to compass their wills affects them with displeasure and dissolves them into tears as if they fell out with themselves upon a sudden sense of their own defect and this kind of weeping is most familiar to Children and Women when they are crossed in their wills and expectation as also to Revengefull Men upon their beholding of those whom they commisserate and their want of power to help them Notwithstanding the Occasions of weeping be thus various yet since Tears are frequently both an effect and testimony of sorrow the nature and motions whereof we have now attempted to explain it can be no impertinent Digression to inquire further into their original or sours and the manner how they are made to flow when we are willing to signify our present sorrow by shedding them As for the Fountain therefore whence all our Tears flow and the Matter whereof they consist the succesful industry of Modern Anatomists hath discovered that in the Glandules placed at each corner of the Eyes there is either from the blood brought thither by the arteries as the vulgar doctrine is or as I upon good reasons elswhere delivered conceive from the Nutritive juice brought by nerves separated and kept in store a certain thin clear and watery humor partly saline partly subacid in tast the use whereof is aswell to keep the globes of the eyes moist and slippery for their more easy motion as to serve for Tears when we have occasion to shed them And to this some have added that because there are certain branches of nerves like the tendrels of a vine incircling the vessells leading to and from those Glandules and by their tension somtimes constringing them therefore it is probable that when the serous humor is too abundant in the blood brought into the brain the same is by the arteries whose pulse is quickned somwhat by the pressure of these nerves brought more copiously than at other times into those Glandules and after its separation there detained from returning by the veins that
being interrupted is forced to undergo irregular floods and ebbs and other violent fluctuations but the Animal spirits also impelled to and fro in a tumultuous manner cause great disorders in the functions of sense and motion yea more by their exorbitant manner of influx into the nerves of the Heart and Lungs they move them irregularly and so contribute to render the course of the blood yet more unequal Nor doth the tempest stop here it extends sometimes also to other Humors of the body to the solid parts and members of it and even to the discomposure of the Reasonable Soul her self The Tranquillity of the Sensitive Soul is easily observable in sleep when the spirits are bound up or at least at rest and very often also when we are awake namely whensoever the objects affecting the sense or created in the imagination appear to import neither good nor evil to us and we are no further concerned than barely to apprehend and know them For then they smoothly and calmly slide into the common sensory and imagination and soon pass away without any the least disquiet or commotion of the appetite The Perturbation of it is as easily manifest in all the passions which are the consequents of desire or of aversation For when any object is represented under the apparence of good or evil to us in particular instantly the Sensitive Soul is moved to imbrace or avoid it and imployes not only the Animal Spirits her Emissaries but the blood also and other humors universally diffused through the body and even the solid parts too as instruments to effect her design More plainly when the Imagination conceives any thing to be embraced as good or avoided as evil presently by the spirits residing in the brain and ranged as it were into order the Appetite is formed and then the impression being transmitted to the Heart according as that is contracted or dilated the blood is impelled and forced to various fluctuations and irregular motions and thence the Appetite being by instinct transmitted to the nerves ordained for that use they cause motions of the solid parts respective thereunto And this we may conjecture to be the order of motions excited successively in the phantasy spirits blood and solid parts in every Passion of the mind of what sort soever Nor can it indeed sink into my dull head by what other means of mutual intercourse besides such a quick transmission of spirits first from the brain into the Praecordia and thence back again to the brain by nerves to that end extended betwixt those sources of life and sense the great and speedy commerce in all passions observed to be maintained between them can be effected But however this admirable Commerce may be otherwise explained it is lawful for us us to conceive that the Sensitive Soul when put into this state of perturbation doth strangely vary her Postures according to the diversity of motions caused in her and though that diversity be very great yet that in all perturbations whatever she is more or less amplified so as to swell beyond her ordinary bounds or more or less contracted within her self so as to be less extense or diffused than usually she is at other times in her state of tranquillity as will be exemplified in all the passions we design particularly to describe Mean while it is observable that sometimes she being affected with joy or pride and as it were exulting above measure doth advance and expand her self as if she strove to be greater and to stretch her grandure beyond the narrow limits of the body Whereupon the Animal Spirits being respectively commoved in the brain enlarge the sphere of their irradiation and by a more abundant influx vigorously agitate the Praecordia or vital parts so forcing the blood to flow more copiously into all parts and to diffuse it self more freely and speedily through the whole body On the contrary sometimes being surprised with grief or fear she contracts her self into a narrower compass so that shrunk up to a scantling less than her usual circuit of emanation she becomes of too small a size vigorously to actuate the body as she ought Whence the Animal faculties drooping as it were perform their actions either slowly and weakly or perversly and the Praecordia wanting their due influx of spirits almost flagg suffering the blood to remain in their conduits longer than it ought even to danger of stagnation and consequently of sudden death These two contrary Motions therefore of Contraction and Expansion I suppose to be the two General ones to which all the various Postures of the Sensitive Soul when she is perturbed may be commodiously referr'd it seeming to me considering her to be exactly like a Flame and obnoxious to the like accidental mutations that she is not naturally capable of other besides these and that how great soever the variety of such her Mutations may be in the vast diversity of Passions yet they are all but several degrees and divers modes of either her Extension or Contraction This being then supposed I proceed to the first and General Causes of all Passions Where I observe first what was only hinted a little afore that it is not the simple representation of good or evil in any object how great soever it be that is sufficient to raise Commotion in the sensitive Soul for we usualy without perturbation behold the prosperous or adverse events befalling other Men no waies related to us and therefore it is further required to the moving our affections that the good or evil apprehended be by us conceived to concern ourselves in particular or our Friends at least and near relations who in this case are part of our selves Secondly that even that good or evil wherein a Man conceives himself to be concern'd is not always apprehended by him under one and the same ration or aspect but variously aswell in respect of the object itself as of the Subject to which it doth more peculiarly and immediately appertain Of the divers rations under which one and the same object good or evil may be apprehended by one and the same Man respectively to the various circumstances thereof we shall more opportunely speak anon And as for those that respect the Subject or Man apprehending it is worthy our serious remark That all Good or Evil represented to Man doth concern the Sensitive Soul either as she is distinct from the body and abstract from all relation or as she is intimately conjoyn'd to the body and interressed therein or finally as she is subordinate to the Rational Soul For though every Affect or Passion be founded in the Corporeal Soul yet it always respects the good or evil of one or other of these three subjects and is first raised on the behalf of this that or the other Wherefore according to this triple relation of the Sensitive Soul all Passions incident thereto may be said to be either Physical or Metaphysical or
are likewise streightned by constriction of the same nerves Whether this ingenious conjecture be true or not certain it is that the Matter of Tears is the same with the liquor of the Lymphae-ducts and that they flow from the aforesaid Glandules which are therefore named Lacrymales And as for the manner of their Expression from thence in some passions of the Mind the most rational account I have hitherto met with concerning it is this When any occasion of weeping occurrs and affects the Sensitive Soul instantly the Ventricles of the heart with all the Praecordia are by the blood in abundance brought into them more than usualy crowded and distended and the Lungs also stuffed and inflated so that they cannot perform the action of respiration but by sobbs intermixed and the Midriff to give room to such distension of the heart and Lungs is pressed downward with a more intense contraction alternately succeeding which great depression and brisk contraction being repeted is the efficient cause of Sobbing and at the same time the air being with difficulty admitted into the lungs by reason they and the Midriff are so exceedingly distended and with no less difficulty exploded again by the windpipe thence comes that whining sound of crying and howling To this affection of the vitals the parts of the face also being distorted into a sad and mournfull aspect exactly correspond because the nerves which contract the Praecordia have a communion of continuity and cooperate with those which are inserted into the muscles of the face and which compose it into the postures of weeping and laughter in passion Nor doth the disorder cease here but extend itself to the upper region also to the brain where the Spirits being put into confusion and the arteries surcharged with too great an afflux of blood from the oppressed heart the palace of the Soul itself is brought into danger of a purple deluge For prevention whereof the nerves incircling and binding the trunks of the arteries in many places strongly constringe them so that the commotion of the blood is much repressed the liquor thereof in the beginning of the passion highly rarefied suddainly condensed and the serous part of it being put into a flux is transmitted into the above mentioned Glandules of the Eyes there placed and destined by nature to receive it And then because these Glandules are in like manner constringed and as it were squeez'd by certain nerves that are of the same original and community with the Pathetic nerves of the face and heart the serous liquor is expressed out of them through their excretory channels leading to the corners of the Eyes most accurrately described with their uses by that diligent Anatomist Nichol. Steno in a singular treatise and forced to distill in a shower of tears the strong Contraction of the membranes investing the whole brain concurring to that expression The same may be said likewise of the shedding tears for Ioy. For in suddain and great Ioy conjoyned with Admiration the Sensitive Soul very much expanding herself and diffusing the Animal Spirits the blood is sent from the heart in great abundance to the brain so as to distend the vessels that contain it which being soon after strongly contracted again by the same Soul withdrawing herself inward as if she feared a dissolution by so ample an Effusion the blood is in a sort put into a flux or melted and the serous part of it separated in the Glandules of the Eyes and thence by constriction of the nerves squeezed forth in tears This being supposed it will not be difficult for us thence to infer that Infants and Old Men are indeed more prone to weep than those of middle age but for divers reasons Old Men for the most part weep out of Love and Ioy together because both these affections causing a great Effusion of the Sensitive Soul and consequently a large apertion of the orifices or sluices of the heart must therefore especialy where they are conjoyned cause also a transmission of the blood from thence to the brain in great abundance and the blood being generaly more thin and diluted with serum in old men must yield more matter for their tears But Infants commonly weep out of mere Sorrow and vexation such as is not accompanied with the least of Love because the contraction of the Soul and nerves caused by sorrow expresseth out of the blood which is alwaies abundant in children brought by the arteries to the brain a sufficient quantity of serum to replenish the Glandulae Lachrymales and supply the sourse of their tears There remains yet that other Sign of Sorrow which doth usually accompany it when it is profound and extreme and that is Sighing the cause whereof is very much different from that of weeping though both proceed from Grief For the same occasion that moves us to shed tears when our Lungs are stuffed and distended with blood provokes us also to fetch deep sighs when they are almost empty and when some sudden imagination of Hope or comfort opens the sluice of the Arteria Venosa in the lungs which sorrow had lately contracted For then that little blood that remained in the lungs in a moment passing down through that pipe into the left ventricle of the heart the ambient aire instantly rusheth by the mouth into the lungs to replenish that place the blood had left free and this great and quick repletion of the lungs with aire is what we call Sighing You have now heard what Conjectures seem to me most consentaneous to reason and Anatomical observations concerning the Corporeal Motions excited in those two eminent passions Joy and Sorrow with their usual Adjuncts Laughter and weeping be pleas'd to hear also a few words touching the more violent motions proper to Anger which I have promised next to consider That the Effects of this most vehement Commotion of the Sensitive Soul are various not only as the occasion or injury is conceived to be greater or less but also according to the various temperaments of persons and to the diversity of other Passions conjoyned therewith is obvious to common observation and we have already hinted And from this variety it is that men have distinguished Anger into Harmless and Dangerous or simple heat of blood and thirst after Revenge assigning moreover to each sort its proper Signs or Characters observable in the outward parts of the body and especially in the face For some when they are angry look pale or tremble others grow red or weep and the vulgar judgeth the passion of the first sort to be much more dangerous than that of the other Whereof the reason may be this that when we either will not or cannot shew our resentments and revenge otherwise than by our change of countenance and by words we then put forth all our heat and exert all our force at the very beginning of the commotion so that the blood being in this sudden effort copiously effused
acquir'd knowledge ariseth by degrees from impressions of new objects from examples or imitation from experience and other adventitious helps just now mentioned I might moreover explain in what manner the direct images of things brought into the common Sensory produce first Imagination and then Memory how the same images reflex'd instantly raise Appetite if they appear good and agreeable or Aversion if displeasing and hurtfull and how thereupon in the same instant Local Motions succeed for prosecution or avoidance of the things themselves All these I say I might deduce from notions competent to a Corporeal Soul and from the powers of a Body informed and actuated thereby both being comparated for such determinate actions by artifice Divine without bringing into to the scene any immaterial natures as some have done to solve the difficulties concerning the science or knowledge of Brutes But because these arguments have been already handled by many excellent Men and curious wits Sir Kenelm Digby Monsieur des Cartes Mr. Hobbes c. and most accurately by Dr. Willis in his late Book de Anima Brutorum and because a further inquisition into them is not absolutely necessary to my design of explicating the reasons of the Passions I therefore shall ad no more concerning them but contenting myself with the hints I have given conclude this Section with two pertinent and remarkable clauses Manifest it is that all Brute Animals of what kind soever are by natural instinct alone as by an eternal rule or law engraven upon their hearts urged and directed to do all things that conduce either to their own defense and conservation or to the propagation of their species And hence it is necessarily consequent that in order to their observance of this congenite law or accomplishment of these two grand Ends of their Creation they must all by the dictates of the same natural instinct both know whatever things are convenient and beneficial whatever are inconvenient hurtful and destructive to them and according to this knowledge prosecute these with hatred and aversation those with love and delight When therefore we observe Brutes to distinguish betwixt wholesome and venomous plants to seek for convenient food cunningly to hunt after prey retreat from injuries of weather provide themselves denns and other secret places for rest and security travell from one Climate to another and change their stations at certain periods and seasons of the year to love their benefactors and fly from their enemies to court their mates build nests and other nurseries for their yong to suckle feed cherish protect and teach them to use a thousand pretty shifts and artifices to elude their persuers in fine to manage all their affairs regularly and prudently as it were by counsel and deliberation in order to the two principal ends preordained by the Divine Wisedom when we I say observe all these their actions we are not to refer them to a principle of Reason or any free and self-governing Faculty like the Rational Soul of Man wherewith they are endowed but only to Natural Instinct by which they are incited and directed Neither are we to give credit to their opinion who hold that all such actions arise from a kind of Material Necessity such as Democritus fancied and without any intention or Scope aimed at by the Beasts themselves merely from the congruity or incongruity of images impressed upon the organ of the sense affected as if Brute Animals were as little conscious of their own actings as artificial Engines are of their motions and the reasons of them For we cannot but observe that Brutes by virtue of natural instinct perform not only simple acts excited by some one single impression made upon this or that Sensory by an external agent or object as when the scorching heat of the Sun in sommer beating upon them makes them to retire to cool and shady places for refuge but also many other Compound actions such to which a long series or chain of subservient acts is required For instance in the Spring when Birds feeling the warmth and invigorating I had almost call'd it also the prolific influence of th' approaching Sun that Universal Adjutant of Generation find themselves pleasantly instigated to their duety of Propagation then without any other impulse or direction but that of natural instinct they dextrously and as it were with counsel and deliberation address themselves chiefly to that most delightful work First with a kind of chearful Solemnity they choose and espouse their Mates all their Femals bringing love obsequiousness diligence and feather-beds for their dowry Then they seek for places convenient to reside in and there with skill and art exceeding the proudest of humane Architecture they build their Nests Which are no sooner finished than they lay their Eggs therein Upon these in the next place they sit with admirable constancy and patience untill they have hatch'd them And that great work done they in fine with exemplary tenderness and care feed cherish and protect their young till they are able to live of themselves Now here you see is a multiplicity of actions regularly and with design done in order to one grand scope or end such as cannot possibly proceed from simple impressions of external objects 'T were easy for me here to invite you to reflect on the admirable Republics of Bees and Pismires in which all the constitutions of a most perfect Government are exemplified yet without writen laws or promulgation of Right but the former example is sufficient I conclude then that since in all these the affairs or businesses of Brutes are managed and administred always after one and the same manner without any variety that is a convincing argument that the enterprises and works of Brutes of this sort are excited neither by external objects whose impulse is ever various nor by any internal purpose of mind which is more mutable than the wind but by a principle more certain and fix'd and always determined to one thing which can be nothing else but Natural instinct And how far the power and influence of this instinct may extend toward the excitation of the various Passions to which the Sensitive Soul is of her own nature subject and prone will appear more clearly from our subsequent Enquiry into their proper causes and motions to which I now hasten having thus long detained you in hearing what seems to me most probable and consentaneous to reason concerning the substance original proprieties and faculties of the Sensitive Soul common to Man with Brutes Which was my first Preliminary SECT III. Of the Nature Origin and principal Seat of the Rational Soul in Man HOw neer so ever Brute Beasts may be allowed to approach to the Divine faculty of Reason or Discours yet most certain it is no one of them hath ever been observed to attain thereunto For if we with all favor and partiality imaginable examine the Effects of either their innate or acquired Knowledge or of