present Infamy for therein the blood coming from interiour parts to the Heart is transmitted through the Arteries to the Face where by a moderate sadness 't is fixed and hindred from returning again to the Heart for a time Likewise Redness of Face is seen also in Anger and an eager desire of Revenge Why the Face is red in Anger mixt with Love Hatred and Sadness and many times in Weeping Of Weeping Tears for Tears flow not from extreme sadness but that which is moderate joyned with Love and frequently with Joy For we must know Tears are only certain effluviums which continually expire from the eyes that emit more than any other part of the Body by the pores or otherwayes by reason of the largeness of the optick nerves and the abundance of small Arteries through which they pass which abounding or else not being well agitated condense and convert into water as is apparent in such as are weak and infirm who frequently sweat in that the Humours are not well agitated so when they abound though they are not more agitated as we see sweat ensues moderate Exercise But the eyes sweat not Tears therefore are either occasioned by changing the figure of the pores by which the Vapours pass through any accident whatever which retarding their motion and altering the order and disposition of the pores those Vapours which before passed regularly through those Channels run one into another as is frequently seen when any hurt befals the eye by any stroke dust c. and so become Tears Or by Sadness which cooling the blood contracts the pores of the eyes and consequently diminishes the Vapours but being joyned with Love than which nothing increaseth them more by the blood sent from the Heart it converts them into Tears in an abundant manner As we see Old Men and Women through Affection and Joy these Passions sending much blood to the Heart are exceeding apt to weep and this is frequent without any sadness at all For the blood by those Passions sending many Vapours to the eyes their agitation being retarded by their Natural coldness are instantly converted into Tears The like may be seen in all such as are subdued by small occasions of Grief Fear or Pity Groans how occasioned Tears are accompanied moreover by Groans which are caused by an abundance of blood in the Lungs driving out the Air they contained by the Wind-pipe impetuously The cause of Scrieches Crys and Laughter And sometimes Scrieches and Cries ensue which are usually more sharp than those that accompany Laughter though they are occasioned almost in the same manner in that the Nerves which contract and dilate the Organs of the Voice to make it sharper or flatter being joyned to those that open the Ventricles of the Heart in Joy and shut them in Sadness cause these Organs to be dilated or contracted at the same time For Laughter is only an inarticulate sound or clattering voice occasioned by the blood proceeding from the right Ventricle of the Heart by the Arterious Vein suddenly puffing up the Lungs and at several fits forces the Air they contain to break forth violently through the Wind-pipe which motion of the Lungs and eruption of the Air move all the muscles of the Diaphragma Breast and Throat whereby those of the Face are also moved having some connexion therewith Though Sighs as well as Tears presuppose Sadness yet the cause is exceeding different The Caufe of Sighs For as was said Tears follow when the Lungs are full of blood Sighs when they are almost empty and when some imagination of Hope or Joy opens the orifice of the venous Artery which Sadness had contracted for then the little blood that is left in the Lungs rushing at once into the left ventricle of the Heart through the venous Artery and driven on by a desire to attain this Joy which at the same time agitates the muscles of the Diaphragma and breast the Air is suddenly blown through the mouth into the Lungs to fill up the vacant place of the blood which we term a Sigh Laughter whence occasioned So Laughter seems chiefly to proceed from Joy and yet is rather from Sadness In that in the greatest Joys the Lungs are so repleat with blood that they cannot be blown up by fits Whence it is Joy never unless it be very moderate is the occasion of Laughter or that there be some small admiration or hatred joyned therewith And therefore 't is very obvious extraordinary Joy never produces Laughter Now the surprize of Admiration joyned with Joy so suddenly opens the orifices of the Heart that abundance of blood rushing in together on the right side thereof through the Vena Cava and rarified there passes thence through the Arterious Vein and blowing up the Lungs causes a sudden Laughter And so doth the mixture of some Liquor that rarifies the blood as the wheyest part of that which comes to the heart from the Spleen by some small emotion of hatred assisted by a sudden admiration which mixing with the blood there that is sent thither abundantly by Joy from the other parts may cause an unusual dilatation of the blood The cause of Joy and Grief Now the Spleen sending two sorts of blood to the Heart the one thick gross the other exceeding subtile thin and fluid Whence from this proceeds Joy as from that Grief and Sadness is the Reason why those who have infirm Spleens have their Lucida intervalla are subject by fits to be sadder and at other times merrier And so frequently after much Laughter sadness ensues in that the most fluid part of the blood from the Spleen being exhausted the more undepurated follows it to the Heart Laughter is also accompanied with Indignation but then for the most part 't is but feigned and artificial yet sometimes 't is and may be Natural as proceeding from the joy a Man has he cannot be hurt by the evil whereat he is offended especially finding himself surprized by the Novelty or unexpected encounter of the evil Nay without Joy by the mere motion of Aversion it may be produced forasmuch as thereby the blood being sent to the heart from the Spleen and there rarified and conveyed into the Lungs are easily blown up when it finds them empty For whatsoever thus suddenly blows up the Lungs causeth the outward action of Laughter Except as was said when sadness and grief convert it into groanes and shrieks which are accompanied by Weepings Another effect of these passions you have heard is Tremblings They are Of Tremblings rather an effect of Sadness and Fear which by thickning the blood the brain is not sufficiently supplied with spirits to send into the Nerves The same doth cold Air. They are occasioned also when too many or too few spirits are sent from the brain into the Nerves whereby the small passages of the muscles cannot be duely shut and so the motion of the Member is impedited Tremblings
contrary is an emotion of the Spirits which incite the Soul to Will to be freed and separated from objects represented to be hurtful or evil In Love the motions of the Blood and Spirits if not joyned with Desire Joy or Sadness c. but simple and alone are even as also the pulse but greater and stronger than ordinary emitting more heat and Celeritating Digestion and therefore is an Healthy Passion But in Hatred the Pulse is uneven more debile and quick cold instead of heat or mixt with pungent heats in the breast sometimes concoction impedited vomits excited and the humours become corrupted or at least vitiated and so is a very noxious and unhealthy passion This proceeds from the tye that is between the Soul the Body as when any corporeal action is joyned with a thought one still accompanies the other As is apparent in such who have an aversion to some Medicine they cannot think on it but the taste smell c comes also immediately into their thought For the Blood or some good and delectable chyme getting into the Heart and becoming a more convenient Alimony than ordinary to maintain heat there the principle of Life occasion the Soul to joyn in will to this Alimony viz. Love it And thus at the same time the Spirits descending from the Brain to the muscles might press or agitate the parts from whence it came to the Heart Stomack and Intrails whose agitation increaseth the appetite or to the Liver and Lungs which the muscles of the Diaphragma may press Whence the same motion of the Spirits ever since accompanies the Passion of Love On the contrary in Hatred some strange Chyme not proper to maintain the heat of the Heart but rather like to extinguish it is thereunto communicated and so the Spirits ascending to the Brain from the Heart excite the passion of Hatred in the Soul And thus these same Spirits being from the Brain transmitted to the Nerves may expel the blood from the Spleen and the small Veins of the Liver to the Heart to hinder the noxious succ from entring and move to those which might repel this juice to the intrails and the stomack or sometimes to cause the Stomack to eject it whence these motions accompany the Passion of Hatred Benevolence and Concupiscence There are two effects of Love Benevolence and Concupiscence The former is when we wish well to what we Love The latter when we desire the thing loved There are different passions that yet participate of Love As the Ambitious Loves Glory The Avaritious Riches The Amorous a Woman The Drunkard Wine which though different yet participating of Love they are alike Affection Friendship and Devotion However Love is not alwayes the same and alike for it admits of Degrees as when we esteem an object of Love less than we esteem our selves it may be termed only an Affection when we value it equal to our selves it may be termed Friendship when more Devotion And sometimes we love merely for the possession of the object whereunto our passion relates and not the object it self for which we have only a desire mixt with other particular passions As Ambition Avarice c. But the Love a Generous Soul and a Man of Honour bears his Friend is of another and purer Nature And that of a Father to his Child is more immaculate and sublime Now although Hatred be Diametrically opposite to Love yet are there not so many sorts of Hatreds as Loves Because we observe not so much the difference between the evils we separate from in Will as we do between the goods whereunto we are joyned And forasmuch as the objects of both Love and Hatred are represented to the Soul both by the External senses and Internal it will follow there are two sorts of Love and as many of Hatred according to the object whether good or handsom evil or ugly When we judge any thing good and convenient for us by our internal Senses and Reason we may most properly term it Love if contrary to our Nature and offensive Hatred Liking and Horrour If it be judged by our external Senses we term it Handsom or Ugly and so have either a liking or abhorring to it Which two passions of Liking and Horror are usually more violent than Love and Hatred Because what is conveyed to the Soul by the Senses makes greater impression and yet presents things more false than what is communicated to it by Reason Love and Hatred proceeding from Knowledge as 't is clear they do must needs precede Joy and Sadness except when Joy and Sadness proceed from Knowledge and when the things this Knowledge inclines us to Love are in themselves truly good or to Hate truly evil Love is then most excellent and transcendent for it joyning things that are truly good to us we are thereby rendred more perfect Neither can it then be in excess the most that can be does but joyn us so absolutely to those good things that we distinguish between the Love we have to them and our selves which cannot be evil Nay Love is so good that were we un-bodyed we could never Love too much Neither can it fail of producing Joy because it represents what we love as a good belonging to us Hatred on the other side can never be in the least degree but it is noxious and accompanied with sadness Yet Hatred of evil is necessary in respect to the Body though not manifested but by pain Therefore 't is never enough to be avoided though it proceed from a true knowledge since 't is not only prejudicial to the Soul but extremely hurtful to the Body if it exceed in relation to its health Much more is it then to be shun'd when it arises from any false Opinion SUB-DIVISION III. 4. Desire YOu must remember as was said that all the Passions arise from the consideration of good and evil and so doth this As we may Desire the possession of a good or to be rid of an evil or to avoid it c. 'T is caused by the Spirits agitating the Soul thereby disposing it to will such things as she accounts convenient whether it be the presence of an absent good or the conservation of a present or è contra The Heart is thereby agitated more than by any of the other passions and the Brain furnish'd with more Spirits which passing thence into the muscles render all the Senses more nimble and consequently all the parts of the Body It hath no contrary for seeing there is no good the privation thereof is not evil nor any evil taken in the notion of a positive thing the privation thereof is not good it must be the same motion which causes a Desire after good and the avoiding of evil that is contrary to it If it be considered thus I say it may be clearly perceived to be but one passion Aversion Horrour and Liking Herein only is the difference that when desire is after some
Boldness is in most dangerous and desperate cases required joyned with hope or assurance of success Emulation as I said is also a sort of it but in another sence for Courage may be considered as a Genus that is divided into as many sorts of species as there are objects and as many more as it has causes In the first sence Boldness is a sort in the other Emulation which is nothing else but an heat disposing the Soul to attempt things which she hopes may succeed from the example of others yet so attended with Desire and Hope that they are more powerful to send abundance of Blood to the Heart than Fear or Despair to hinder it Cowardize is Diametrically opposite to Courage 't is a frigid languishing whereby the Soul is from the Execution of what it should do impedited It proceeds from want of Hope and Desire and very unbecoming a Gentleman and is extremely noxious in that it diverts the Will from profitable Actions yet is advantagious to the Body For by hindring the motion of the Spirits it also hinders the dissipation of their Forces Besides it frees him that 's possessed with it of pain Fear the opposite to Boldness or Affright is not only frigidness but as it were Animae atonitus that divests her of all power of Resistance much more unbecoming a Gentleman it being an excess of Cowardize as Boldness is of Courage The chief cause is Surprize But I shall draw to an end SUB-DIVISION IV. 5 6. Joy and Sadness SInce in the midst of Joy there is commonly Sadness our Lives being a Glucupicron I shall here joyn them together and briefly touch them both with their subordinate Passions and hasten to a Conclusion Joy is a pleasing emotion of the Soul consisting in her enjoyment of good that the Impressions of the Brain represent unto her as her own Joy is the only fruiâ— the Soul possesses of all other goods insomuch as he that is wholly without Joy is as it were without a Soul Intellectual Joy There is also an Intellectual Joy which differs from this that is a Passion being a pleasing emotion in the Soul excited by her self and her sole action consisting in her enjoyment of good which her Understanding represents to her as her own yet is hardly separable from that which is a Passion For the Understanding being sensible of the good we possess the Imagination immediately makes some Impression in the Brain whereby the Spirits being moved the Passion of Joy is also excited 'T is evident then Joy whether a Passion or Intellectual proceeds from the opinion we have we possess some Good as sadness some Evil. Intellectual Sadness For in the same manner there is also an Intellectual sadness as well as Sadness a Passion which is an unpleasant languishing consisting in the Inconveniencies it receives from evil which the Impressions of the Brain represent unto her However many times we are Joyful or Sad without any apparent Cause or Reason we being not able to observe distinctly the good or evil exciting them Because the good or evil make their Impressions in the Brain without any intercourse of the Soul they belonging only to the Body And sometime also though they appertain to the Soul because she considers them not as good or evil and so the Impression in the Brain is joyned thereunto under some other Notion In Joy the Pulse is even but quicker than ordinary yet not so strong nor so great as in Love in it a Man feels a pleasant heat not only in the Breast but over all the parts of the Body with the Blood In Sadness the Pulse is slow and weak feeling the Heart as it were contracted or tyed about also frigidity which communicates a coldness to the whole Body and is extremely prejudicial to the Health The Orifices of the Heart being greatly streightned by the small Nerve that environs them and but little Blood sent to the Heart being not agitated in the Veins Yet the Appetite faileth not because the Pilorus the Lacteals and other Vessels through which the Chyle passes from the Stomack and Intrails to the Liver are open unless it be joyned with Hatred and that closes them On the other side in Joy all the Nerves in the Spleen Liver Stomack Intestines and the whole Man Act especially that about the Orifices of the Heart which opening and dilating them enables the Blood which the rest of the Nerves have sent from the Veins to the Heart to get in and issue forth in greater quantity than ordinary which Blood having often passed through it coming from the Arteries to the Veins easily dilates and produces Spirits fit for their subtilty and equality to form and fortifie the Impressions of the Brain which dispense lively and quiet thoughts to the Soul And therefore is a Passion conducing much to Health rend'ring the Colour and aspect of the Countenance livelier brisker and more Vermilion which we call Blushing For by opening the sluces of the Heart the blood is made thereby to flow quicker in all the Veins become hotter and more subtil Whereas clean contrary in Sadness the Orifice of the Heart being contracted the blood flows more slowly to the Veins and so becoming colder and thicker doth not dilate so much but rather retires to the internal parts neglecting the remote and external whence the Face becomes pale and squalid especially in great Sadnesses or such as are sudden as is seen in Affrights whose surprizals augment the Action that obstructs the Heart Change of Colour or Blushing Gesture of the Visage and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Whence these Passions cause various effects in us as well as Change of Colour or Blushing As Gesture of the Face and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Though for the most part the face is pale with Grief Sorrow Affrights and red in Joy yet sometimes it may also be red in Sadness especially when Desire Love nay and often times when Hatred is joyned therewith Definition of Shame Or in Shame which is only a mixture of Self-love and an earnest desire to avoid some present Infamy or 't is a sort of Modesty or Humility and mistrust of ones self for he that values himself so highly as to think none can slight or dis-esteem him can hardly ever be ashamed For the blood being heat by the passions they drive it to the Heart and thence through the Great Artery to the Veins of the Face and Sadness that obstructs the ventricles of the Heart not being able to hinder it unless when it is in extreme as also hindring the blood in the Face from descending when but moderate whilst the afore-named Passions send others thither which fixing the blood in the Face makes it oft-times redder then in Joy because the blood in Joy flowing quick appears livelier and fresher And so in Shame which is compounded of Self-Love and an earnest desire to avoyd some
contexture of its Organs For it admits not of dimensions but refers to the whole Mass and contexture of Organs SUB-DIVISION I. Of Admiration PEripatetick Philosophy is not herein to be followed Admiration is on the first rancounter of an object a sudden surprize of the Soul causing a serious consideration of the object whether rare or different from what she knew before or supposed it should be and then we admire it Astonishment Estimation and Contempt If it be in excess 't is Astonishment And according as we more or less admire the object is Estimation or Contempt which is only our opinion of the object and are sorts of Admiration inasmuch as if the object be not admired there is no reckoning made of it more than Reason dictates But if they proceed from Love or Hatred as sometimes they do and often may the object is considered as we have more or less affection to it Magnanimity Pride Humility Dejection And indeed Estimation and Contempt may generally relate to all kind of objects And so we may either Esteem or Contemn our selves and then the motion of the Spirits occasioning them is so apparent that it causeth a mutation not only in the countenance but even in the very Actions Gate and Deportment whence arise Magnanimity Pride and Humility or Dejection Which in process of time from Passions become Habits And truly if we rightly consider 't is no absurdity for a Man to esteem himself for he that is wise will do it But then he must be one that has an absolute command over his Will and a free Disposition for only the Actions thereon depending may be justly prais'd or blamed esteemed or condemned And thus we become Masters of our selves when we have the free disposing of our Wills and so become truly Generous and Magnanimous as that we may set our selves at the highest rate we justly may if we rule our Wills well But if ill it can never be He that hath attained to this free disposition of his Will will never contemn nor blame another For all faults in others he rather extenuates and excuses than aggravates and condemns as believing they proceed rather from ignorance than good will And although he think himself no ways Inferiour to those of far greater Estate Honour Knowledge Wit c. So on the other side he doth not esteem himself much above his Inferiours For all these things in comparison of his good will he values but as trifles imagining that for which he esteems himself is or may be in every one Nay he is the most humble of any Man for the same Reason since by Reflecting on his former faults and those he is like to commit are no ways inferiour to others He prefers not himself before any body but concludes others that have this free Disposition may use it as well as himself This is the truly Generous Person and most likely to Master his Passions and inclined to do great things as shall be shewed beneath d In Passions Rectified He that esteems himself for ought else than for this free disposition of the Will is not really Magnanimous nor has true Generosity but only Pride which is a Vice the other a Virtue arising chiefly of flattery whence Men become proud oft-times for things that deserve not any praise but rather the contrary so that most frequently we find the most stupid sort of People fall thereinto Dejection is a vitious Humility and as much unbecoming a Gentleman as Pride And is Diametrically opposite to Generosity For as Pride enslaves a Man to his desires his Soul must needs be perpetually perturbed with Anger Hatred Revenge Envy and Jealousie So Dejection impoverishes the Spirits of Men yet such become most commonly arrogant and proud shamefully at other times debasing themselves and sneaking to such as they fear or may get by and yet insult over such from whom they neither hope nor fear any thing In prosperity they are as much elevated as in adversity deprest When as a generous free and Virtuous Soul is still one and the same Another branch of Estimation when we regard an object as able to do good or hurt is Veneration and of contempt Disdain The motion of the Spirits that excites Veneration is compounded of that which excites Admiration and Fear beneath spoken of Those that excite Disdain of those that excite Security or boldness as well as Admiration Veneration is an inclination of the Soul not only to esteem the object it reverenceth but also to submit to it with some kind of fear and to endeavour to make it become gracious to her Veneration and Disdain Our Love and Devotion is only to those from whom we expect good our Veneration to free causes only which we apprehend are able to do good or evil to us Disdain is an inclination of the Soul to contemn a free cause though it can do both good and evil yet esteemed so far beneath him that he fears neither Thus much shall suffice to be spoken briefly of the first Passion Admiration whose cause is in the Brain and not in the Heart or Spleen Liver Blood c. Though the other Passions are in them also as well as in the Brain For the knowledge of the thing admired is only in the Brain and not in the Heart Liver Blood c. on which depends all the good of the Body It has no contrary in that if the object don't surprise a Man he considers it without passion being not at all moved And in that he admires nothing but what seems rare 't is a beneficial Passion making him not only to apprehend but remember things he was before ignorant of the Idea thereof being by some passion or other imprest in his Brain or applyed by his Understanding But if it be in excess as commonly we are apt to admire too much 't is not only very unbecoming a Gentleman but also it doth much hurt in perverting the use of Reason And if we admire nothing but what differs from that we knew before or seems rare this passion must needs be an effect of ignorance in that nothing can seem so unto us unless we were ignorant of it The more ingenious and wittiest of Men however especially if they distrust their own sufficiency are most apt to admire And none but ignorant stupid Block-headed Dolts are free from this passion SUB-DIVISION II. 2 3. Love and Hatred HEre we may premise 't is more facile to consider the passions all together than to speak distinctly of each I shall therefore put Love and Hatred together in this place Love is an emotion of the Soul inciting it by the motion of the Spirits to joyn in Will to the objects that seem good and convenient for us which occasioneth Love That is so to joyn in Will as to make a mans self and the thing beloved one and the same And so 't is different from Desire which is a Passion apart Hatred on the
from Anger Wine Tobacco how occasioned For in Anger an earnest desire after any thing In Drunkenness by Wine other Liquors or Tobacco or extraordinary heat too many spirits being sent to the brain make such a confusion as they cannot regularly nor readily be sent thence into the muscles The Causes of Languishing Languishing is another and is felt in all the Members being a disposition or inclination to ease and to be without motion occasioned as Trembling for want of sufficient spirits in the nerves But in a different manner For Languishing is caused when the Glance in the Brain do not determine the Spirits to some muscles rather than others when Trembling proceeds from a defect of the Spirits 'T is also frequently the effect of Love joyned to the desire of any thing which cannot be acquired for the present For in Love the Soul being so busied in considering the object beloved all the spirits in the Brain are imployed to represent the Image thereof to her whereby all the motions of the Glance are stopt which were not subservient to this Design And so in Desire though it frequently Renders the Body active as was noted when the object is such as something from that time may be done for acquiring it Yet when there is an Imagination of the Impossibility of attaining it all the agitation of Desire remains in the Brain where being wholly imployed in fortifying the Idea of this object without passing at all into the Nerves leaves the rest of the Body Languishing And thus also Hatred Sadness and Joy may cause a kind of Languishing when they are violent by busying the soul in considering their objects But most commonly it proceeds from Love because it depends not on a surprize but requires some time to be effected Swoonings and the Causes Swooning is another effect of Joy and is nothing but a suffocation of the vital heat in the Heart some heat remaining that may afterwards be kindled again It may be occasioned several wayes but chiefly by extreme Joy in that thereby the orifices of the Heart being extraordinarily opened the blood from the Veins rush so impetuously and so copiously into the Heart that it cannot be there soon enough rarified to lift up those little skins that close the entries of those veins whereby the fire and heat thereof is smothered which used to maintain it when it came regularly and in a due proportion 'T is seldom or never the effect of Sadness though it be a Passion that contracts and as it were tyes up the orifices of the Heart because there is for the most part blood enough in the heart sufficient to maintain the heat though the Orifices thereof should be almost closed Subordinate to Joy and Sadness also is Derision Envy Pity Satisfaction Repentance Gratitude and Good Will Indignation and Wrath Glory and Shame Distrust sorrow and Light-heartedness Of Derision and its Causes When a Man perceives some small evil in another which he conceives him worthy of it occasions Derision Whence 't is apparently a kind of Joy mixt with Hatred But if the evil be great he to whom it happens cannot be thought to deserve it but by such as are very ill-natur'd or have much hatred against him When the evil comes unexpectedly being surprized with Admiration it occasions Laughter For Laughter as was said never proceeds of Joy unless it be very moderate and some little Admiration or Hatred be therewith complicated When the accident is good it excites Joy and gladness when anothers welfare is perceived by us And this Joy is serious and no ways accompanied with Laughter or Derision But when we account him worthy of it it occasions Envy as the unworthiness of the evil Pity and these two are the Daughters of Sadness Cause of Envy and Pity Envy is a Vice proceeding from a perverse Nature causing a Man to molest and vex himself for the goods of Fortune he sees another possessor of and so is a kind of Sadness mixt with Hatred and a Passion that is not alwayes vitious For I may Lawfully Envy the Liberal distribution of the goods of Fortune on unworthy Illiterate and base Fellows that no wayes deserve them inasmuch as my love of Justice compels me thereunto because its Laws are violated by an unjust distribution or the like Especially if it go no farther and extend not to the Persons themselves 'T is somewhat difficult to be so just and generous as not to hate him that prevents me in the acquisition of any commendable good which is frequently seen in Honour Glory and Reputation though that of others hinders me not from endeavouring their attainment also though it render them more difficult to be atchieved Wherefore Envy not thus qualified is no wayes becoming a Gentleman there being no Vice so hurtful both to the Soul and bodily health of him that 's possessed therewith What mischiefs does it not do by Detractions Lyes Slanders and several other wayes beneath the Action of a Gentleman Cause of Pity Pity is a mixture of Love and sadness towards such whom we see that we bear a kindness to suffer any evil which we think they deserve not So that its object is diametrically opposite to Envy and Derision considering it in another manner And although it proceed rather from the Love we bear to our selves then to the pityed those being most incident to it that find themselves impotent and subject to the frown of Fortune thereby fancying themselves possible to be in the same condition yet 't is no wayes unbecoming a Gentleman since the most high generous and great Spirits that contemn want as being above the frowns of Fortune have been known to be highly compassionate when they have heard the complaints and seen the failings of other men Besides to love and bear good will to all men is a part of Generosity and thus the sadness of this Pity is not extreme Nay none but evil mischievous pernitious and envious Spirits want Pity or such as are fraught with an universal hatred and destitute of love For 't is chiefly excited by Love whence it sending much blood to the Heart causeth many Vapours to pass through the eyes and then sadness by its frigidity retarding the agitation of those vapours condensing them into tears is the cause that Weeping often accompanieth it 'T is much more to be preferred in a Gentleman than Derision since the most defective in Body and Mind are the greatest Deriders of others desiring to see and bring all Men equally into disgrace with themselves This proceeds from Hatred that from Love Jesting exploded Nothing more vain then than Jesting so much now in use with such as assume the name of Gentlemen if thus grounded Wit in moderate Jesting for the detecting or reprehending vice may be allowed it being a seemly quality in the best and greatest thereby discovering the Tranquillity of the Soul and liveliness of the disposition Nay even to Laughter
The best Natures most affectionate loving and such as have most goodness are most prone and inclined to the first proceeding only from a sudden Aversion that surprizes them and not any deep hatred For being apt to imagine all things should be in the way they conceive as soon as any thing falls out contrary they admire it and are often angry too even when it concerns not themselves For being full of affection they concern themselves in the behalf of those they Love as for themselves So that what would be an occasion only of Indignation to some is to them of wrath but is not of any duration because the surprize continues not and when they see the occasion that moved them was not of any moment to do so they Repent thereof Yet they cannot forbear again when the least occasion offers in that their inclination to Love causeth alway much blood and heat in their hearts and the aversion that surprizes them driving never so little Choler thither causes a sudden violent emotion in their blood Inward Close and Occult Anger The Inward Close and Occult Anger is composed of hatred and sadness of which in it there is a very large proportion and is hardly perceptible at first but by the aspect and perhaps paleness of Face but increases by little and little through the agitation which an ardent desire of Revenge excites in the blood which being mixed with Choler driven to the Heart from the Liver and Spleen excites therein a very sharp pricking heat The proudest meanest Spirited and lowest are most prone to this sort of Anger How befitting it is a Gentleman then As the most generous Souls are to gratitude For injuries are so much the greater by how much Pride makes a Man value himself A Gentleman should be free of this above all nothing more unbecoming him then Pride and this low mean-spirited Anger more becoming a Pesant and yet many madly and rashly account this their shame their glory by Duelling and such rash fooling and impious as well as ungenrile Actions before condemned Of Glory and shame Glory is a kind of Joy grounded on Self-love and proceeding from an Opinion or hope a Man has to be applauded or esteemed by some others for some good that is or has been in him as evil excites shame for this causes a man to esteem of himself when he sees he is esteemed by others and may become a Gentleman well enough provided he bear not so great Sail as to over-set the Bark Besides as was said before it excites to Virtue and Noble atchievements by hope as shame by fear Impudence is not a Passion but a contempt of shame and many times of Of Impudence Glory too Because there is not any peculiar motion in us that excites it 'T is a vice opposite to both glory and shame while either of them are good and proceeds from the frequent receipt of great affronts whereby a Man thinking himself for ever degraded of Honour and condemned by every one he becomes Impudent and measuring good and evil only by the conveniencies of the Body he many times lives more happy than such as merit much more Such a sway has Impudence with most Men in the World For though it be no Virtue yet it will beggar them all However very unbecoming a Gentleman Of Distaste Distaste is a kind of Sadness arising from the too much continuance of a good which occasions weariness or Distaste As our food is good unto us no longer then we are eating ir and afterwards distastful Of Sorrow and Light-Heartedness Sorrow is also a kind of Sadness that has a peculiar bitterness being ever joyned to some despair and remembrance of the Delight taken in the thing lost or gone having little hope of its Recovery As from good past proceeds discontent a kind of Sorrow so from evil past Light-heartedness a kind of Joy whose sweetness is increased by remembrance of past misfortunes And thus have I given an hint at every Passion to shew not only how they depend one on the other but also by knowing what we are incident to their Nature Rise and Causes we may be the better able to regulate and subdue them which is the part especially of a Gentleman SUB-DIVISION V. Passions Rectified IN the next place having described unto you the several Passions we are all incident to at one time or other we are to endeavour a Regulation or at least a mitigation of them which most of all becomes a Gentleman Forasmuch as he that can govern and command himself the microcosm is more then if he governed or conquered the macrocosm Alexander that subdued the World was himself a slave to his own Passions and Lusts Hic Labor hoc opus est For indeed although now we have described and explained them with their Rise and Causes we have the less reason to fear their over-swaying us Yet since most Men through inadvertency not duly premeditating and for want of Industry in separating the motions of the blood and Spirits in a Mans self from the thoughts and Imaginations wherewith they are usually joyned whereby Natures defects should be corrected and since on the objects of Passions the motions excited in the blood do so suddenly follow the impressions they make in the Brain although the Soul be no wayes assistant it is almost impossible for even the wisest Man if not sufficiently prepared to oppose them However the best way is when thou perceivest thy blood and Spirits moved at the object of any Passion to remember that whatsoever is presented to the Imagination tends to the delusion of the Soul and therefore shouldest weigh the Reason why thou art so on what ground what is the cause and then whether it be just or no and divert thy self by other thoughts till time have allayed that emotion of thy blood and Spirits Learn Octavian's Lesson to repeat the Letters of the Alphabet or rather the Lord's Prayer for diversion so shall thy Passion be smothered for the present and Reason will have the more space to operate and suppress it wholly as elsewhere I have particularly hinted touching Anger or thou shouldest counterbalance them with Reasons directly repugnant to those they represent or make them Familiar to thee and follow the Tract of Virtue viz. Live so as thy Conscience cannot accuse thee of not doing all things which thou judgest to be best Irresolution Remorse Cowardize and Fear Rectified As for instance the Remedy against Irresolution and Remorse is to accustom thy self to frame certain and determinate Judgments of all things that Represent themselves and conceive thou dost alwayes thy Duty when thou dost what thou conceivest best though it may be thou hast conceived amiss As that of Cowardize is Remedied by augmenting Hope and Desire And Fear by using premeditation so as to prepare thy self against all events So Generosity checks Anger which making a Man set no great value on such things as