caten or at least corrupt them and convert them into ill humours The 99th Artick In Joy IN Joy that the pulse is even and quicker than ordinary but not so strong nor so great as in Love and that a man feels a pleasant heat which is not onely in the breast but spreads its self over all the exteriour parts of the body with the blood which is seen to flow abundantly thither and the mean while he sometimes loses his appetite because the digestion is lesse than usuall The 100th Article In Sadnesse IN Sadnesse that the pulse is weak and slow and that a man feels as it were strings about his heart which bind it close and Icycles that freez it and communicate their cold to the rest of the body yet in the mean while he hath sometimes a good appetite and feels his stomack not failing of its duty provided there be no Hatred mingled with the Sadnesse The 101 Article In Desire LAstly I observe this peculiar in Desire that it agitates the heart more violently than any of the other Passions and furnishes the brain with more spirits which passing from thence into the muscles make all the senses quicker and all parts of the body more agile The 102 Article The motion of the blood and spirits In Love THese observations and many more too long to insert gave me occasion to conceive that when the understanding represents to it self any object of Love the impression which this thought makes in the brain conveyes the animal spirits through the nerves of the sixth paire to the muscles about the intestines and the stomack in the manner requisite to make the juice of meats which convert into new blood passe suddenly to the heart without any demurre in the Liver and which being driven thither with greater force than that which is in the rest of the body it gets in thither in more abundance and excites a stronger heat by reason it is thicker than that which already hath been often rarified by passing and repassing through the heart which also causeth it to send spirits to the brain whose parts are grosser and more agitated than ordinary and these spirits fortifying the impression that the first thought of the object beloved stuck there bind the Soul to fix upon the thought and herein consists the Passion of Love The 103 Article In Hatred CContrarywise in Hatred the first thought of the object that breeds aversion so conveyes the spirits in the brain to the muscles of the stomack and intestines that they hinder the juyce of meats from mixing with the blood by contracting up all the passages through which it is used to runne and so conveyes it to the small nerves of the spleen and the lower part of the Liver where the receptacle of choler is that those parts of the blood which use to be cast out to those places get out and runne with that in the branches of the hollow vein to the heart which causeth much inequality in the heat of it seeing the blood that comes from the spleen is not heated nor rarified but with much difficulty and on the other side that which comes from the lower part of the Liver where the gall is inflamed and dilated suddenly by which consequence spirits that go to the brain have parts very unequall and motions very unusuall from whence it comes that they there fortifie the Id'aea of Hatred already imprinted and encline the souls to thoughts full of rancour and bitternesse The 104th Article In Joy IN Joy not onely the nerves of the spleen Liver stomack or intestines act but those in the rest of the body and particularly that about the Orifices of the heart which opening and dilating these Orifices enables the blood which the rest of the nerves have driven from the veins to the heart to get in there and issue forth in greater quantity then ordinary and because the blood which then gets into the heart hath often passed and repassed through it coming from the arteries into the veines it easily dilates and produces spirits whose parts being very equall and subtle are fit to form and fortifie the impressions of the brain which deal lively and quiet thoughts to the Soul The 105th Article In Sadnesse COntrariwise in Sadnesse the Orifices of the heart are hugely straitened by the small nerve that environs them and the blood of the veins is no whit agitated which causeth but very little to go to the heart and in the mean while the passages through which the juyce of meats glides from the stomack and entrailes to the Liver are open wherefore the appetite diminisheth not unlesse Hatred which is an ordinary companion of Sadnesse close them The 106th Article In Desire LAstly the Passion of Desire hath the peculiar property that the Will a man hath to attain any good or avoid any evill sends the Spirits of the brain immediately to all the parts of the body that may serve any wayes to actions requisire to that purpose and particularly to the heart and those parts which supply it with blood most that receiving it in greater abundance than ordinary it sends a great number of spirits to the brain as well to maintain and fortifie the Idaea of this Will as to passe from thence into all the organs of the senses and all the muscles which may be set on work to attaine what one desires The 107th Article What is the cause of these motions in Love ANd I deduce the reason of all this from what hath formerly been said that there is such a tye betwixt our soul and body that when we have joyned any corporall Action with any thought one of them never presents if selfe to us afterwards without the other As may be seen in such who with much aversnesse when they have been sick have taken some drink they can neither eat nor drink afterwards but they have the same aversion nay further they cannot think of their a version to medecines but the very same taste comes into their thought For met thinks the first passions our soul admitted when she was first joyned to our Body came from hence that sometimes the blood or some other juyce which got into the heart was an alimony more convenient than ordinary to maintain heat there which is the principle of life this caused the Soul to joyne in will to this alimony that is to love it and at the same time the spirits trickled from the braine into the muscles which might presse or agitate the parts from whence it came to the heart that they might send more of it thither and these parts were the Stomack and entrailes whose agiration augments the appetite or else the liver and lungs which the muscles of the Diaphragma may presse Wherefore the same motion of the spirits ever since accompanies the passion of Love The 108 Article In Hatred SOmetimes on the contrary some strange juyce came to the heart which was not good to cherish the heat
need of so much room so that retreating into the largest which are neerest the heart it deserts the remotest the most apparent whereof being those of the face that makes it look pale and wanne especially when the Sadness is great or comes upon one suddenly as is seen in Affrights whose surprizalls augment the action that obstructs the heart The 117th Article How a man looks red oft-times when he is Sad. BUt it oft-times befalls that a man does not wax pale when he is Sad but contrarily becomes red this ought to be atributed to other Passions joyned to sadness to wit Love Desire and sometimes even Hatred too for these passions heating or agitating the blood which comes from the liver entrailes and the rest of the interiour parts drive it to the heart and from thence through the great Artery to the veines of the face the Sadness which obstructs the Orifices of the heart on each side not being able to hinder it unless when it is mighty excessive but when it is only moderate it easily hinders the blood so come into the veines of the face from descending into the heart while Love Desire or Hatred drive other thither from the interiour parts Wherefore this blood being setled about the face makes it look red and indeed redder then in Joy because the colour of the blood appears so much the better as it flowes quicker and also because more blood can then get up into the veins of the face then when the Orifices of the heart are more open This is more palpable in shame which is compounded of self-Love and an earnest Desire to shunne present infamy which causeth the blood to come from the interiour parts to the heart from thence through the arteries into the face and withall of a moderate Sadness which hinders this blood from returning to the heart The same is also seen ordinarily when a man weeps for as I shall say hereafter it is Love joyned to Sadness which for the most part causes tears it appears also in Anger or oft-times an eager Desire of Revenge mixed with Love Hatred and Sadness The 118th Article Of Tremblings TRemblings have two severall causes one is that there come sometimes too few spirits from the brain into the nerves the other that there come sometimes too many so that the little passages of the muscles cannot be duly shut which as hath been said in the eleventh Article ought to be shut to determine the motion of the members the chiefe cause of it appears to be in Sadness and fearfulness as also when a man shakes with cold for these Passions as well as the cold of the aire may so thicken the blood that it may not furnish the brain with spirits enough to send any into the nerves the other cause appears often in those who ardently desire any thing and in those who are moved with wrath as also in those who are drunk for these two Passions as well as Wine sometimes make so many spirits go into the brain that they cannot regularly be conveyed from thence into the muscles The 119th Article Of Languishing LAnguishing is a disposition to ease ones selfe and be without motion which is felt in all the members it comes as trembling because there are not spirits enough in the nerves but in a different manner for the cause of trembling is that there are not enough in the brain to obey the determinations of the kernell when that drives them to any muscle whereas Languishing proceeds from hence that the kernell doth not determine them to goe to some muscles rathen others The 120th Article How it is caused by Love and by Desire ANd the Passion which most commonly causeth this effect is Love joyned to the Desire of a thing the acquisition whereof is not imagined possible for the present time for love so busies the Soul in considering the object beloved that it employes all the spirits which are in the brain to represent the image of it to her and stops all the motions of the kernell not subservient to this purpose And it is to be noted concerning Desire that the property which I ahve attributed to it of rendring the body more active agrees not to it but when a man imagines the object desired to be such that he may from that very time doe something which may serve to acquire it For if on the other side he imagines it is impossible for him at that time to doe any thing that may conduce thereunto all the agitation of Desire remaines in the brain not at all passing into the nerves and being wholly employed in fortifying the Idea of the object desired there leaves the rest of the body languishing The 121 Article That it may also be caused by other Passions ITis true that Hatred Sadness yes and Joy too may cause some kind of Languishing too when they are very violent because they wholly busie the Soul in considering their objects chiefly when the Desire of a thing to the acquisition whereof a man cannot contribute any thing for the present is joyned with them But because hee fixes more on the consideration of the objects which he hath joyned in Will to himself than those which he hath separated or any else and because Languishing depends not on a surprize but requires some time to be formed it is more frequently found in Love than any other Passion The 122 Article Of Swouning THere is not much difference betwixt Swounning and Death for a man dies when the fire in his heart is utterly extinguished and he falls in a Swoune only when it is smothered so that there remains only some residue of heat that may afterwards be kindled again Now there are divers indispositions of the body which may make a man fall to fainting thus but among the Passions none but extream joy is observed to have this power and the manner whereby I suppose it works its effect is thus opening extraordinarily the Orifices of the heart the blood of the veines doth so huddle in and in so abundant a quantity that it cannot there be rarified by the heat soon enough to lift up the little skins that shut the entries of those veines by which means it smothers the fire which it used to feed when it came into the heart in fit proportion The 123 Article Wherefore a man doth not swoun with Sadnesse ONe would think that a great Sadness unexpectedly falling might so shut the Orifices of the heart that it might extinguish the fire but yet that is not observed to happen or if it doe very rarely the reason whereof I believe is that there can scarce be so little blood in the heart but that it is sufficient to maintain the heat when the Orifices thereof are almost lockt up The 124th Article Of Laughter LAughter consists in this that the blood which comes from the right cavity of the heart by the arterious veine blowing up the lungs suddenly and at severall fits constrains the aire
they contain to break out impetuously through the gullet where it formes an inarticulate and clattering sound and as well the lungs by their blowing and this aire by breaking forth shove all the muscles of the Diaphragma breast and throat by which means they cause those of the face which have some connexion with them to move and it is only this gesture of the face with this inarticulate and clattering voyce that is called Laughter The 125th Article Wherefore it doth not accompany the greatest joyes NOw though laughter may seem to be one of the chiefe signes of Joy yet this cannot cause that but only when that is mean and that there be some little Admiration or Hatred mixed with it for it is found by experience that when a man is extraordinary Joyfull the occasion of this Joy never makes him break out into Laughter and besides he can never be so easily invited to it as when hee is Sad the reason whereof is that in the greatest Joyes the lungs are continually so full of blood that they cannot be blown up any more by fits The 126th Article What are the chiefe causes of it ANd I can mark but two causes which blow up the lungs thus suddenly the first is a surprizal of Admiration which being joyned to Joy may so quickly open the Orifices of the heart that a great abundance of blood getting in all together at the right side of it through the hollow veine is rarified there and passing from thence through the arterious veine blows up the lungs the other is the mixture of some liquour that augments the rarefaction of the blood and I find none fit for that purpose but the wheyest part of that which comes from the Spleen which part of the blood being driven to the heart by some light emotion of Hatred assisted by a surprize of Admiration and mixing there with the blood which comes from the other parts of the body which Joy causes to enter in thither abundantly may cause this blood to dilate much more then usual as we see many hquours swell up over the fire if one fling but a little vinegar into the vessel where they are for the wheyest part of the blood which comes from the spleene is of a nature like vinegar Experience also shews us that in all rencounters producing this lowd Laughter which-comes from the lungs there is still some little occasion of Hatred or at least of Admiration and those whose spleens are not sound are subject not only to be more sad but by intervalls more merry and disposed to laughter then others forasmuch as the spleene sends two sorts of blood to the heart one thick and grosse which causeth Sadnesse the other exceeding fluid and subtile which causeth Joy And oft-times after much Laughter a man feeles himselfe naturally enclined to sadnesse because the most fluid part of the blood of the spleene being exhausted the grosser followes it to the heart The 127th Article What is the cause thereof in Indignation FOr that kinde of Laughter which sometimes accompanies Indignation it is usually artificiall and seigned But when it is naturall it seemes to come from the Joy a man hath to see he cannot be hurt by the evil whereat he is offended and withall that he finds himselfe surprized by the novelty or the unexpected encounter of this evil So that Joy Hatred and Admiration contribute to it Yet I will suppose that it may be produced without any Joy by the meer motion of Adversion which sends the blood from the spleen to the heart where it is rarified and thrust from thence into the lungs which it easily blowes up when it findes them empty And generally whatsoever suddenly blowes up the lungs in this manner causeth the exteriour Action of Laughter except when Sadnesse alters it into groanes and shrickes that accompany tears Vives 3 de Anima cap de Risu Writes of himselfe which is very pertinent to this that when he had been a long time fasting the first bits he put in his mouth made him laugh which might come from hence his lungs empty of blood for want of nutriment was suddenly blowne up by the first juyce that passed from his Stomack to his heart or else the meer imagination of eating might convey it thither even before that of the meat might get thither The 128. Article Of the Originall of Teares AS Laughter is never caused by the greatest Joyes so Tears proceed not from an extream Sadnesse but an indifferent one and that accompanied with or followed by some resentment of Love or also of joy And to understand their originall well it must be noted that although abundance of vapours continually issue forth from all parts of our Body yet there is none from whence there come so much as from the eyes by reason of the greatnesse of the optick neerves and the multitude of little arteries through which they come and that as sweat is made of the vapours which issuing our of the other parts convert into water on the superficies of them so teares are made of vapours issuing from the eyes The 129. Article Of the manner how vapours turn into water NOw as I have written in the Meteors explaining after what manner the vapours of the aire convert into rain that is proceeds from their being lesse agitated or more abundant than ordinary so I beleeve that when those that issue from the Body are farre lesse agitated then usually although they are not so abundant yet they may convert to water which causeth the cold sweats that sometimes proceed of weaknesse when a man is sick And I beleeve that when they are more abundant provided they be not withall more agitated they also convert into water this causeth sweat when one useth exercise But then the eyes sweat not because while the Body is exerecised the greatest parts of the spirits going into the muscles which serve to move it there go lesse through the optick nerve to the eyes And it is but the same matter which compounds the blood in the veins or arteries and the spirits when it is in the brain nerves or muscles and vapours when it issues out in the likenesse of aire And lastly sweat tears when it thickens into water on the superficies of the Body or the eyes The 130. Article How that which hurts the eye excites it to weep ANd I can see but two causes that make the vapours issuing from the eyes to change into teares The first is when the figure of the pores through which they passe is changed by any accident whatsoever for that retarding the motion of these vapours and altering their order may cause them to convert into water So there needs only a straw in the eye to draw out some teares by reason that exciting paine in it it altars the disposition of the pores so that some becoming more narrow the small parts of the vapours passe lesse quickly through it and whereas formerly they issued out
alone hath more heat and motion than any of our limbs we may be assured that heat and all the motions within us seeing they depend not on the mind belong onely to the body The fifth Article That it is an errour to believe the Soul gives motion and heat to the body WHereby we shall eschew a very considerable error which many have faln into so farre that I believe it the cause of hindering the Passions and other things which belong to the soul from being explained hitherto It is this that seeing all dead bodies are deprived of heat and consequently of motion people imagine the absence of the soul wrought this cessation of motion and heat and so erroniously conceive that our naturall heat and all the motions of our body depend on the soul whereas indeed the contrary should be supposed that the soul absents it self in death only because this naturall heat ceaseth and the organs which seem to move the body are corrupted The sixth Article What is the difference betwixt a living and a dead dody THat we may then avoid this errour Let us consider that death never comes by any defect of the soul but onely because some one of the principall parts of the body is corrupted and conceive that the body of a living man differs as much from that of a dead one as a watch or any other AUTOMA that is any kind of Machine that moves of it self wound up having in it self the corporeall principle of those motions for which it was instituted with all things requisite for its action and the same watch or other engine when it is broken and the principle of its motion ceases to act The seventh Article A brief explication of the parts of the body and of some of its functions TO make this more intelligible I will in few words display the pieces and lineaments whereof this Machine our body is composed There is none that doth not already know there is within us a heart a braine a stomach muscles sinews arteries veins and the like it is as commonly known that meats eaten descend into the stomack and bowells from whence the juice of them trickling into the liver and all the veines mixes it self with the blood in them and by this means augments the quantity thereof Those who have heard talk never so little of Physick know besides this how the Heart is composed and how all the blood of the veines may with facility drop into the hollow vein on the right side of it and from thence passe into the Liver by a vessell called the venous arterie then return from the liver into the left side of the heart through the Pipe called the arterious vein and at length passe from thence into the great arterie the branches whereof spread themselves all over the body Yea even all those whom the authority of the Ancients hath not totally blinded and who have vouchsafed to open their eyes to examine the opinion of Harvy concerning the circulation of the blood make no doubt but all the veins and arteries of the body are like channells through which the blood continually and easily glides taking its course from the right cavity of the heart through the arterious veine whereof the branches are dispersed into every part of the Liver and joyned to those of the venous arterie by which it passeth from the Liver into the left fide of the heart from thence going into the great arterie the branches whereof being scattered over all the rest of the body are joyned to the branches of the hollow vein which cary the same blood again into the right cavity of the heart so that the two cavities are as it were the sluces of it through each of which all the blood passes every round it walks about the body Moreover it is notorious that all the motions of the members depend upon the muscles and that these Muscles are opposite to one another in such a manner that when one of them shrinks up it drawes after it that part of the body whereto it is knit which causes the muscle opposite to it to stretch forth at the same time then again if at another time this last shrink up the first gives way suffering the other to attract that part it is joyned unto In fine it is knowne that all these motions of the muscles as also all the senses depend on the sinews which are as little strings or like small tonnells coming all from the braine and containing as that does a certain aire or exceeding subtle wind which is tearmed the Animall spirits The eighth Article What is the principle of all these functions BUt it is not commonly known in what manner these animall Spirits and nerves contribute to these motions and senses nor what is the corporeall principle that makes them act wherefore although I have already glanced upon it in former writings I will not here omit to say succinctly that while we live there is a continuall heat in our heart which is a kind of fire that the blood of the veines feeds and this fire is the corporeall principle of tall the motions of our members The ninth Article How the motion of the heart is wrought THe f irst effect of it is that it dilates the blood wherewith the cavities of the heart are fill'd which is the reason that this blood having need of a larger room passes impetuously from the right cavity into the arterious vein and from the left into the great arterie then this dilatation ceasing immediately new blood from the hollow vein enters into the right cavity of the heart and from the veinous arterie into the left for there are little skins at the entrance of these foure vessells so contrived that they will not let the blood get into the heart but by the two last nor come out but by the other two The new blood being gotten into the heart is there immediately rarified as the former was Hence onely is that pulse or palpitation of the heart and arteries for this beating is reiterated as often as any new blood gets into the heart It is also this alone which gives motion to the blood and causeth it uncessantly to run very swiftly in all the arteries and veines by means whereof it conveyes the heart acquired in the heart to all the other parts of the body and is their nutriment The tenth Article How the animall spirits are begotten in the braine BUt what here is most considerable is that all the most lively and subtle parts of the blood that heat hath rarified in the heart continually enter in abundandance into the cavities of the braine and the reason why they go thither rather than any where else is because all the blood that issues out of the heart by the great artery bends its course in a direct line thither ward and it not being possible for all to get in because there are none but very narrow passages those parts thereof that are the most
equally distant the one from the other and so were separated They come to meet because the order of these pores is molested by which meanes they joyn together and so convertinto teares The 131. Article How one weepes for Sadnesse THe other cause is Sadnesse followed by Love or Joy or generally by any cause which makes the heart thrust much blood into the arteries Sadnesse is requisite thereunto because making the blood cold it contracts the pores of the eyes But because according as it contracts them it also decreases the quantity of vapours whereunto they should allow passage that is not yet sufficient to produce tears unlesse the quantity of vapours be at the same time augmented by some other cause And there is nothing that encreaseth it more then the blood sent from the heart in the Passion of Love We see also that they who are sad do not continually shed tears but onely by intervalls when they make any new reflexion on the objects they affect The 132. Article Of the groanes which accompany tears ANd then sometimes the lungs two are blown up all at once by the abundance of blood which gets into them and drives away the aire they contained which breaking forth through the gullet begets groanes and cryes which usually accompany tears And these cries are commonly more sharp than those which accompany Laughter though they be produced almost in the same manner the reason whereof is that the nerves which serve to enlarge or contract the organs of the voice to make it stronger or sharper being joyned to those which open the Orifices of the heart in Joy and contract them in Sadnesse cause these organs to be dilated or contracted at the same time The 133. Article Wherefore children and old men are aptest to Weep CHildren and old men are apter to Weep than they of a middle age but for severall reasons Old men Weep oft-times out of affection and for Joy for these two Passions joyned together send much blood to the heart and from thence many vapours to the eyes and the agitation of these vapours is so retarded by their natural coldnesse that they are apt to convert into tears although no sadnesse preceded But if some old men are apt to Weep for vexation too it is not so much the temper of their Body as that of their mind which disposeth them thereunto And this befals only those who are so weak that they suffer themselves to be absolutely overcome by small occasions of griefe fear or pitty the same happens to children who doe not Weep commonly for Joy but rather for sadnesse that unaccompanied with Love For they ever have blood enough to produce many vapours the motion of which being retarded by Sadnesse they convert into Tears The 134. Article Wherefore some children wax pale instead of Weeping YEt there are some who wax pale instead of Weepig when they are vexed which may denote an extraordinary judgement and courage in them that is when it proceeds from the consideration of the greatnesse of the evil they prepare themselves for a strong resistance as they doe who are elder But it is ordinarily a mark of an ill nature that is when it proceeds from their inclination to Hatred or Fear follow for they are Passions that diminish the matter of tears And on the contrary it is seen that those who are prone to Weep are inclined to Love and Pity The 135. Article Of Sighes THe cause of Sighes is very different from that of tears though it like them presupposes Sadnesse For whereas a man is excited to Weep when the lungs are ful of blood he is incited to sigh when they are almost empty and when some imagination of Hope or joy opens the Orifice of the venous artery which Sadnesse had contracted because then the smal remainder of blood in the lungs falling all together into the left side of the heart through this venous artery and driven on by a Desire to attain this Joy which at the same time agitates all 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 And this is called sighing The 136. Article From whence proceed the Passions which are peculiar to certain men FUrthermore that I may here in few words supply all that may be added hereunto concerning the several effectts or causes of the Passions I am content to repeatthe principle whereon all that I have written of them is grounded to wit that there is such a tye betwixt our Soul and Body that when we once have joyned any corporall Action with any thought one of them never presents it self to us without the other and that they are not alwayes the same Actions which are joyned to the same thoughts For this is sufficient to give a reason of all that any man can observe peculiar either in himself or others concerening this matter which hath not been here explained And for example it is easie to conceive that the strange Aversions of Some who cannot endure the smell of roses the sight of a Cat or the like come only from hence that when they were but newly alive they were displeased with some such like objects or else had a fellow-feeling of their mothers resentment who was so distasted when she was with child for it is ceertain there is an affinity between the motions of the mother and the child in her womb so that whatsoever is displeasing to one offends the other and the smell of Roses may have caused some great head-ach in the child when it was in the cradle or a Cat may have affrighted it and none took notice of it nor the Child so much as remembred it though the Idea of that Aversion he then had to Roses or a Cat remain imprinted in his brain to his lives end The 137th Article Of the use of the five precedent Passions as they relate to the body NOw the definitions of Love Hatred Desire Joy and Sadness are laid down and the corporall motions that cause them or accompany them treated of we have no further to doe but consider the use of them Concerning which it is to be observed that according to the institution of Nature they all relate to the body and are not given to the Soul but as joyned to it so that their naturall use is to incite the Soul to consent and contribute to the actions which may be useful to conserve the body or make it in some kind more perfect and in this sense Sadnesse and Joy are the two first that are set on work for the Soul is immediatly warned of those things that are hurtfull to the body by the feeling of pain whch first of all produces the Passion of Sadness in her then Hatred of that which causes this pain and in the third place the Desire to be rid of it as also the Soul is not immediatly advertised of things beneficiall to the body but
squamish to have much Indignation for things of little concernment it is to be unjust to have any for those which are not blamworthy and it is to be impertinent and absurd not to confine this Passion to the Actions of men but extend them to the works of God or nature as they do who being snever contented with their condition or fortune dare controule the government of the world and the secrets of providence The 199 Article Of Wrath. WRath is also a sort of Hatred or Aversion against those that have done any evill or endeavoured to hurt not indifferently any thing whatsoever but particularly our selves So it containes all Indignation doth and this besides that it is grounded upon an action that we are Sensible of and whereof we have a Desire to be revenged For this Desire almost ever accompanies it and is directly opposite to Gratitude as Indignation is to Good-will But it is without compare more violent than these other three Passions because the desire to repell things hurtfull and be revenged is most vehement of all It is this desire joyned to selfe-love that furnisheth Wrath with all the agitation of blood that Courage and Boldnesse can cause and Hatred especially causeth the colericke blood that comes from the spleen and the little veines of the liver which receives this agitation and gets into the heart or because of its abundance and the nature of the choler wherewith it is mingled it excites a sharper and more ardent heat than can be excited therein either by Love or Joy The 200 Article Wherefore those whom it causeth to blush are lesse to be feared than they whom it causeth to wax pale ANd the exteriour signes of this Passion are different according to the severall tempers of men and the variety of other Passions that make it up or joyne with it So some are seen to wax pale or tremble when they are in Wrath others blush or weep And it is usually thought that the Wrath of those who wax pale is more to be feared than of those who blush The reason whereof is that when a man will not or cannot revenge himselfe with ought but lookes or words he sets all his heat and strength on work at the very first when he is moved besides that sometimes sorrow and selfe Pity hat he cannot revenge himselfe any other way occasions weeping And on the contrary they who reserve themselves and determine on a greater revenge become sad in regard they thinke they ought to be so for the Action that incenseth them and they sometimes also fear the evils that ensue the resolution they have taken which makes them instantly become pale cold and trembling But afterwards when they come to execute their revenge they are so much the more heated as they were at first cooled as we see agues that begin with cold fits are usually the violentest The 201 Article That of these two sorts of Wrath they who have most goodnesse are most subject to the first THis informes us that two sorts of Wrath may be distinguished one sudden and exteriourly manifest but yet of small efficacy and easily appeased the other not so apparent at first but that gnawes more on the heart and hath more dangerous effects Those who have much goodnesse and Love are the most subject to the first for it proceeds not from any deep Hatred but from a sudden Aversion that surpriseth them because being addicted to imagine that all things ought to be carried the way they conceive to bee best as soon as any thing falls out otherwise they admire it and are angry at it oftentimes too when the thing concerns not them in particular because being full of affection they interest themselves in the behalfe of those they love as if it were for themselves so what would only bee an occasion of indignation to another is to them of Wrath and because their inclination to Love makes them alwayes have a great deal of heat and blood in the heart the Aversion that surpriseth them that drives never so little choler thither causeth immediatly a great emotion in this blood but this emotion is not lasting because the strength of the surprize continues not and as soon as they perceive that the occasion that incenceth them ought not to have moved them so they repent thereof The 202 Article That weak and mean soules suffer themselves most to be swayed with the other THe other sort of Wrath wherein Hatred and Sadness predominates is not at first so apparent unless that it may be it make the face look pale but the strength thereof is encreased by little and little by the agitation which an ardent Desire of revenge excites in the blood which being mixed with choler driven to the heart from the lower part of the Liver and the Spleen excites therin a very sharp and pricking hear and as the most generous souls are fullest of Gratitude so they who are proudest meanest and lowest give themselues up most to this sort of Wrath for injuries appear so much the greater as Pride makes a man esteem himselfe higher and also seeing how much more a man esteemes the goods they dispile him of which he values the more the lower and meaner that his Soul is because they are extraneous The 203 Article That Generofity is a remedy against the excesses thereof BEsides although this Passion be usefull to conferre vigour on us to repell injuries neverthelesse there is not any one whose excesses ought to be avoided with more care because by disturbing the Judgement they oft-times cause a man to commit faults whereof he afterwards repents yes and sometimes hinder him from repelling injuries so well as he might have done had he had less emotion But as nothing makes it more excessive than Pride so I believe Generosity is the best remedy against the excesses of it because making a man esteem but very little all such goods as may be taken away and on the other side highly value the liberty and absolute empire over himselfe which he ceases to have when any thing can offend him it makes him only bestow Contempt or at the most Indignation on the injuries others use to bee offended at The 204 Article Of Glory WHat I here call Glory is a sort of Joy grounded on self-Love and comes from an opinion or Hope a man hath to be praised by some others So it differs from inward Satisfaction which proceeds from an opinion of having done a good action for a man is often applauded for things that are not believed to be good and blamed for those that are believed to be better but both of them are sorts of self-Estimations as well as sorts of Joy for it is an occasion for a man to esteem himselfe to see that he is esteemed b others The 205 Article Of Shame ON the contrary Shame is a sort of Sadnesse grounded also on selfe-Love and proceeds from an opinion or a Fear a man hath to be blamed it is
drunk much wine The vapours of this wine entering suddenly into the blood mount up from the hear to the brain where they convert into spirits which being stronger and more abundant than ordinary are apt to move the body after many strange fashions This inequality of the spirits may also proceed from the divers dispositions of the heart liver Stomacke spleene and all other parts contributing to their production For it is principally necessary here to observe certaine little nerves inserted in the basis of the heart which serve to lengthen and contract the entries of its concavities by meanes whereof the blood there dilating more or lesse strongly produces spirits diversly disposed It is also to be noted that although the blood which enters into the heart comes thither from all the other parts of the body yet it falls out often times that more is driven thither from some parts than others by reason the nerves or muscles which answer to those parts oppresse or agitate it more and for that according to the diversity of the parts from whence it comes most it dilates it selfe diverfly in the heart and at last produces spirits of different natures as for example that which comes from the lower part of the liver where the gall is dilates it selfe otherwise in the heart than that which comes from the spleene and this after another manner than that which comes from the veines of the leggs or armes and lastly this quite otherwise than the juyce of meats when being newly come out of the stomack and bowels it passes through the liver to the heart The 16th Article How all the members may be moved by the objects of the sences and by the spirits without the help of the Soul Lastly it is to be observed that the machine of our body is so composed that all the changes befalling the motion of the spirits may so worke as to open some pores of the braine more than others and reciprocally that when any one of these pores are never so little more or lesse open than usuall by the Action of those nerves subservient to the senses it changes somewhat in the motion of the spirits and causes them to be conveyed into the muscles which serve to move the body in that manner it ordinarily is upon occasion of such an Action So that all the motions we make our will not contributing to them as it often happens that we sigh walk eat and to be short doe all actions common to us and beasts depend onely on the conformity of our members and the streame which the spirits excited by the heat of the heart follow naturally into the braine nerves and muscles Just as the motion of a watch is produced meerely by the strength of the spring and the fashion of the wheeles The 17th Article What the functions of the Soul are HAving thus considered all the functions belonging to the body only it is easie to know there remaines nothing in us which we ought to attribute to our Soul unlesse our thoughts which are chiefly of two kinds to wit some Actions of the Soul others her Passions Those which I call her actions are all our wills because we experimentally find they come directly from our Soul and seem to depend on nought but it as on the contrary one may generally call her Passions all those sorts of apprehensions and understandings to be found within us because oftimes our Soul does not make them such as they are to us and she alwayes receives things as they are represented to her by them The 18th Article Of the Will Again our Wills are of two sorts For some are actions of the Soul which terminate in the Soul it selfe as when we will love God or generally apply our thought to any object which is not materiall The other are actions which terminate in our body as in this case that we have onely a will to walke it followes that our legges must stir and we goe The 19th Article Of the Apprehension OUr Appprehensions also are of two sorts the Soul is the cause of some the Body of the other Those whereof the Soul is the cause are the apprehensions of our wills and all the imaginations or others thoughts thereon depending For we cannot will any thing but we must at the same time perceive that we doe will it And although in respect of our Soul it be an Action to will any thing it may be said also a passion in her to apprehend that she wills Yet because this apprehension and this will are in effect but one and the same thing the denomination comes still from that which is most noble therefore it is not customary to call it a Passion but onely an Action The 20th Article Of Imaginations and other thoughts framed by the Soul WHen our Soul applies her elfe to fancy any thing which is not as to represent to it selfe an inchanted Palace or a Chimera and also when she bends her selfe to consider any thing that is only intelligible not imaginable for example to ruminate on ones owne nature the apprehension she hath of things depends ptincipally on the Will which causeth her to perceive them Wherefore it is usuall to consider them as Actions rather than Passions The 21 Article Of Imaginations caused onely by the body Among the apprehensions caused by the body the greatest part depend on the nerves But yet there are some that depend not at all on them which are called Imaginations too as well as those I lately spoke of from which neverthelesse they differ herein that our Will hath no hand in framing them which is the reason wherefore they cannot be numbred among the actions of the Soul and they proceed from nothing but this that the spirits being agitated severall wayes and meeting the traces of divers impressions preceding them in the brain they take their course at haphazzard through some certaine pores rather than others Such are the illusions of our dreames and those dotages we often are troubled with waking when our thought carelessely roames witout applying it self to any thing of its own Now though some of these imaginations be Passions of the Soul taking this word in the genuine and peculiar signification and though they may be all called so if it be taken in a more generall acception yet seeing they have not so notorious and determined a cause as those apprehensions which the Soul receives by mediation of the nerves and that they seem to be onely the shadow and representation of the others before we can well distinguish them it is necessary to examine the difference between them The 22 Article Of the difference betwixt them and the other apprehensions ALL the apprehensions which I have not yet explained come to the Soul by mediation of the nerves and there is this difference between them that we attribute some of them to the objects from without that beat upon our senses some to our body or some parts of it and lastly
spirits reflected from the image so formed on the kernell go from thence to fall part into the nerves which serve to turn the back and stirre the legs to run away and part into those which as is spoken of before let out or draw upon together the orifices of the heart or which else so agitate the rest of the parts from whence the blood is sent that this blood not being rarified there in the usuall manner sends spirits to the braine that are fitting to maintain and confirm the passion of fear that is such as are proper to hold open or open again the pores of the brain that convey them into the very same nerves for the meere entry of these spirits into these pores excites in this kernell a particular motion instituted by nature to make the soul feel that passion and because these pores relate principally to the little nerves that serve to lock up or open wide the orifices of the heart this makes the soul feel it as if it were chiefly in the heart The 37th Article How it appears they are all caused by some motion of the spirits ANd because the like happens in all the other Passions to wit that they are principally caused by the spirits contained in the cavities of the brain seeing they direct their course towards the nerves which serve to enlarge or straiten the orifices of the heart either to thrust the blood in the other parts differently to it or whatsoever other way it be to feed the self same Passion it may be clearly understood by this wherefore I formerly inserted in my definition that they are caused by some peculiar motion of the Spirits The 38th Article An example of the motions of the Body that accompany the Passions and depend not of the Soul MOreover as the course which these spirits take towards the nerves of the heart is sufficient to give a motion to the kernell whereby fear is put into the soul even so by the meere going of the spirits at that time into those nerves which serve to stirre the legges to run away they cause another motion in the same kernell by meanes whereof the soul feels and perceives this flight which may in this manner be excited in the body by the meere disposition of the organs the soul not at all contributing to it The 39th Article How the same cause may excite divers Passions in divers men THe same impression that the presence of one formidable object workes upon the kernel and which causeth fear in some men may in others rouze up courage and boldnesse the reason whereof is that all braines are not alike disposed for the same motion of the Kernell which in some excites feare in others causeth the spirits to enter into the pores of the brain which convey them part into the nerves which serve to use the hands for defence and partly into those which agitate and drive the blood towards the heart in that manner as is requisite to produce spirits proper to continue this defence and retaine a will to it The 40th Article What the principall effect of the Passions is FOr it must be observed that the principall effect of all the Passions in men is they incite and dispose their Souls to will the things for which they prepare their Bodies so that the resentment of fear incites him to be willing to fly that of boldnesse to be willing to fight and so of the rest The 41th Article What is the power of the Soul in respect of the Body BUt the will is so free by nature that it can never be constrained and of two sorts of thoughts which I have distinguished in the Soul whereof some are her Actions to wit her Wils others her Passions taking that word in its generall signification which comprehends all sorts of apprehensions the first are absolutely in her owne power and cannot but indirectly be changed by the body as on the contrary the last depend absolutely upon the Actions which produce them and they cannot unlesse indirectly be changed by the Soul except then when her selfe is the cause of them And all the Action of the Soul consists in this that she meerely by willing any thing can make the little kernell whereunto she is strictly joyned move in the manner requisite to produce the effect relating to this Will The 42th Article How the things one would remember are found in the memory SO when the Soul would remember any thing this Will is the cause that the kernell nodding successively every way drives the spirits towards severall places of the braine untill they excounter that where the traces which were left there of the object one would remember are For these traces are nothing else but the pores of the braine through which the spirits formerly took their course by reason of the presence of that object have thereby accquired a greater facility to be open in the same manner again than the rest can have by the spirits that come to them so that these spirits meeting these pores enter into them easier than the others whereby they excite a peculiar motion in the kernell which represents the same object to the Soul and makes it know that is it she would remember The 43th Article How the Soul can imagine be attentive and move the Body SO when one would imagin any thing one hath never seen this Will hath the power to make the kernell move in the manner requisite to drive the spirits towards the pores of the braine by the opening of which this thing may be represented So when one would fix his attention some pretty while to consider or ruminate on one object this Will holds the kernell still at that time leaning ever to one side So in fine when one would walk or move his body any way this Will causes the kernell to drive the spirits towards the muscles which serve to that purpose The 44th Article That every Will is naturally joyned to some motion of the kernell but that by industry or habit itmay be annexed to another NOtwithstanding it is not alwayes the Will to excite in us any motion or other effect that can cause us to excite it but that changes according as nature or habit have differently joyned each motion of the kernell to each thought as for example if one would dispose his eyes to look on an object farr distant this Will causes the ball of them to dilate themselves and if one would prompt them to behold an object very neer this Will contracts them but if one thinks onely to dilate the ball he had as good doe nothing that dilates it not at all because nature hath not joyned the motion of the kernell which serves to drive the spirits to the optick nerve in that manner as is requisite to dilate or contract the ball of the eye with the will of dilating or contracting it but with the will of looking on objects remote or at hand and then when we
rest derive their pedigree from them The 70th Article Of Admiration The definition and cause of it ADmiration is a sudden surprize of the Soul which causeth in her an inclination to consider with attention the objects which seem rare and extraordinary to her it is caused first by an impression in the brain that represents the object as rare and consequently worthy to be seriously considered after that by the motion of the spirits which are disposed by this impression to tend with might and main towards that place of the brain where it is to fortifie and conserve it there as also they are thereby disposed to passe from thence into the muscles which serve to hold the organs of the senses in the same scituation they are that it may be fomented by them if it bee by them that it was formed The 71 Article That there happens no alteration in the heart nor in the blood in this Passion ANd this Passion hath this peculiar quality it is observed not to be attended by any alteration in the heart and the blood as the other Passions are the reason whereof is that having neither good nor evill for its object but only the knowledge of the thing admired it hath no relation to the heart and blood on which depend all the good of the body but only with the brain where dwell the organs of the senses subservient to this knowledge The 72th Article Wherein consists the power of Admiration THis doth not hinder it from being exceeding powerfull notwithstanding the surprize that is the sudden and unexpected arrivall of the impression that alters the motion of the spirits which surprize is proper and peculiar to this Passion so that it at any time it doe happen to any of the rest as it usually does to all and encreaseth them it is because Admiration is joyned with them and the power of it consists in two things to wit the novelty and for that the motion which it causeth from the very beginning hath its full strength for it is certain such a motive is more operative then those which being eak at first and growing but by little and little may easily be diverted also it is certain that those objects of the senses which are new touch the brain in certain parts where it used not to be touched and that these parts being more tender or less firme then those that frequent agitation hath hardned augments the operation of the motions which they excite there which will not be deemed incredible if it bee considered that is the like reason which causeth the soles of our feet accustomed to a pretty stubborn touch by the weight of the body they bear but very little to feel this touch when we goe whereas another far lighter and softer when they are tickled is almost insupportable to us onely because it is is not usuall The 73th Article What Astonishment is ANd this surprize hath so much power to cause the spirits in the cavities of the brain to bend their course from thence to the place where the impression of the object admired is that it sometimes drives them all thither and finds them such work to conserve this impression that there are none which passe from thence into the muscles nor yet so much as deviate any way from the first tracts they followed into the brain this causes all the body to be unmoveable like a statue and that one can onely perceive the first represented face of the object and consequently not acquire any further knowledge of it it is thus when a man is said to be astonishted for astonishment is an excesse of admiration which can never be but evill The 74th Article For what use the Passions serve and what they are naught for NOw it is easie to gather by what hath formerly been said that the utility of all the Passions consists only in this that they fortifie and conserve in the Soul those thoughts which are good for her and which may else be easily obliterated as also all the discommodity they can cause consists in this that they strengthen and maintain those thoughts more then is necessary or fortifie and conserve others which ought not to be fixed there The 75th Article What is the peculiar use of Admiration ANd it may be said peculiarly of Admiration that it is as beneficiall for causing us to apprehend and keep in memory things whereof we were formerly ignorant for we admire nothing but what seems rare and extraordinary to us and nothing can seem so to us but because wee were ignorant of it or else at least because it differs from those things we knew before for it is this difference that makes it be called extraordinary Now although a thing unknown to us represent it self newly to our understanding or our senses we do not therefore retain it in memery unlesse the Idaea we have of it be fortified in our brain by some Passion or other or at least by application of our understanding which our Wills determines to a peculiar attention and reflexion And the rest of the Passions may serve to make us observe things as they seem either good or evill but we admire onely those which seem rare we see too that those who have no naturall inclination to this Passion are commonly very ignorant The 76th Article Wherein it is hurtfull and how the want of it may be supplyed and the excesse corrected BUt it falls out oftner that a man admires too much and is astonished in perceiving things of little or no consideration then too little and this may either absolutely take away or pervert the use of reason Wherefore although it is good to be born with some kind of inclination to this Passion because it disposeth us to the acquisition of Sciences yet we ought afterwards to endeavour as much as we can to be rid of it For it is easie to supply the want of of it by a peculiar reffection and attention whereunto our Will may alwayes oblige our understanding when we conceive the thing represented is worth the labour But there is no remedy to cure excessive admiration but to acquire the knowledge of most things and to be exercised in the consideration of all such as may seem to be most rare and strange The 77th Article That they are neither the most stupid nor the men of greatest parts who are most addicted to admiration FUrthermore although none unlesse blockheaded and stupid people but are naturally addicted to Admiration I do not say that they who have the most wit are alwayes most inclined to it but chiefly those who although they have a common sense good enough have no great opinion of their sufficiency The 78th Article That the excesse of it may be translated to a habit for want of correction ANd although this Passion seem to decrease by use because the more a man meets with rare things which he admires the more he usually ceases to admire them and thinks those
I also adde it is of that good which the impressions of the brain represent to her as her own that I may not confound this Joy which is a Passion with that Joy purely intellectuall which comes into the Soul by the sole action of the Soul and which may be called a pleasing emotion in her excited by her selfe wherein consists her enjoyment of good which her understanding represents to her as her own it is true while the Soul is joyned to the body this intellectuall Joy can hardly be rid of the company of that which is a Passion for as soon as ever our understanding perceives that we possesse any good although this good may be so farre different from all that belongs to the body that it be not imaginable yet will not the Imagination forbear to make immediatly some impression in the brain whereupon ensue the motion of the spirits which excite the Passion of Joy The 92 Article The Definition of Sadnesse SAdnesse is a displeasant languishing wherein consists the discommodity the Soul receives from evill or defect which the impressions of the brain represent unto her as belonging to her and there is also an intellectuall Sadnesse which is not the Passion but which wants but little of being accompanied by it The 93 Article What are the causes of these two Passions NOW when the intellectuall Joy or Sadnesse so excites that which is a Passion their cause is evident enough and one may see by their defintions that Joy comes from the opinion a man hath that he possesses some good and Sadnesse from the opinion of some evill or defect but it oft falls out that a man is Sad or joyfull and yet he cannot distinctly observe the good or evill which are the causes of it to wit when this good or this evill make their impressions in the brain without the intercourse of the Soul sometimes because they belong only to the body and sometimes too although they belong to the Soul because shee considers them not as good or evill but under some other notion the impression whereof is joyned in the brain with that of good and evill The 94th Article How the Passions are excited by Goods and evills which only respect the budy and wherein consists tick ling and pain SO when a man is in sound health and the weather is fairer then ordinary hee feels a lightsomnesse in himselfe which proceeds not from any function of the understanding but only from the impressions which the motion of the spirits makes in the brains and he feels himselfe sad likewise when his body is indisposed although he know not that it is Thus the tickling of the senses is so closely followed by Joy and pain by sadness that most men cannot distinguish them yet they differ so farre that a man may somtimes suffer pains with Joy and receive ticklings that displease but the cause why Joy commonly follows tickling is because all that is called tickling or a pleasing touch consists in this that the objects of the senses excite some morions in the nerves which would be apt to hurt them if they had not strength enough to resist it or the body were not well disposed which makes an impression in the brain which being instituted by nature to signifie this good disposition and this strength represents it to the Soul as a good belonging to her seeing she is united to the Body and so excites Joy in her the cause is almost the same why a man naturally takes delight to feel himself moved to all sorts of Passions yea even Sadness \ and Hatred when these Passions are caused only by strange adventures which he sees personated on a stage or by such like occasions which not being capable to trouble us any way seem to tickle the Soul by touching it And the reason why pain usually produces Sadness is because that feeling which is called pain proceeds alwayes from some action so violent that it offends the nerves so that being instituted by nature to signifie to the Soul the dammage the body receives by this action and its weaknesse-in not being able to resist it it represents each of them to him as evils alwayes displeasing unlesse then when they cause some good things which she esteems of more than them The 95th Article How they may also be excited by goods andevils which the Soul observes not though they belong to her as the delight a man takes to run into a danger or remember an evil past SO the delight which oft-times young men take to undertake difficult things and expose themselves to great perills though they do not so much as look for any profit or honour thereby comes from hence the conceit they have that they undertake a difficult thing makes an impression in the brain which being joyned to that which they may make if they thought it a good thing to be couragious fortunate active or strong enough to dare to hazzard so farre is the reason that they take delight in it and the content which old men take when they remember the miseries they suffered proceeds from hence they imagine to themselves it is a good thing that they could subsist in spight of them The 96th Article What are the motions of the blood and spirits that cause the five preceding Passions THe five Passions which I have here begun to explain are so joyned or opposed to one another that it is easier to consider them all together then to treat distinctly of each as I handled Admiration and their cause is not like that in the braine onely but also in the Heart Spleen Liver and all other parts of the body in as much as they serve to the production of the blood and afterwards of the Spirits For although all the veins convey the blood they contain into the heart yet it sometimes falls out that the blood of some of them is driven with a stronger force than the rest and it happens also that the overtures through which it enters into he heart or those through which it goes out are more dilated or contracted one time than another The 97th Article The principall experiments conducing to the knowledge of these motions in Love NOW considering the sundry alterations that experience lets us see in our bodies while our Soul is agitated with divers Passions I observe in Love when it is alone that is when it is not accompanied with any extream Ioy desire or Sadnes that the beating of the pulse is even much greater and stronger than ordinary that a man feels a gentle heart in his breast and quick digestion ofmeat so that this Passion is profitable for the health The 98 Article In Hatred ON the contrary I observe in Hatred that the pulse is uneven weaker and oftentimes faster that a man feels colds intermingled with I know not what sharp and pricking heat in the breast that the stomack ceases to do its office is enclined to vomit and reject the meats he hath
of it or which else might extinguish it wherefore the spirits which ascended from the heart to the braine excited in the Soul the passion of Hatred And at the same time also these spirits went from the braine to the nerves which might drive the blood from the spleene and the small veines of the liver to the heart to hinder this noxious juyce from getting in and more to those which might repell this juyce to the intrailes and the stomack or else sometimes to make the Stomack disgorge it From whence it comes that the same motions are used to accompany the Passion of Hatred And in the liver one may discern by the eye that there are inthe liver an abundance of veines or pipes indifferent broad through which the juyce of meates may passe from the Port-veine into the hollow-veine and from thence to the heart without stopping any whit at the liver but that there are also an infinite number of lesser ones where it may stop which alwayes contain a reserve of blood as the spleene doth too which blood being thicker then that which is in the other parts of the Body may better serve for nutriment to the fire in the heart when the Stomck and entrailes lack wherewithall to supply them The 109th Article In Joy IT hath also come to passe at the beginning of our life that the blood contained in the veines was an Alimony sufficiently convenient to maintain the heat of the heart and they contained so great an abundance of it that there was no need to exhaust nutriment elsewhere This hath excited in the Soul the Passion of Joy and at the same time hath caused the Orifices of the heart to be more open then ordinary and that the spirits trickling abundantly from the braine not onely into the nerves which serve to open these Orifices but also universally into all the rest which drive the blood of the veines to the heart hinder any from coming a fresh from the the liver splcen intrailes and Stomack Wherefore these very same motions accompany Joy The 110th Article In Sadnesse SOmetimes on the contrary it hath happened that the body hath wanted nutriment and this hath made the Soul feel her first Sadnesse at least that which hath not been joyned with Hatred this very thing hath also caused the Orifices of the heart to be contracted because they received but little blood and that a good quantity of this blood came from the spleen by reason that is as the last reserve which serves to supply the heart when there comes none to it from any where else Wherefore the same motions of the spirits and nerves which so serve to contract the Orifices of the heart and to convey the blood thither from the the spleen alwayes a company Sadnesse The 111th Article In Disire LAstly all the originall Desires which the Soul might have when it was newly joyned to the body were to admit things convenient for her and repell hurtfull and it was for the same purpose that from that instant the spirits began to move all the muscles and all the organs of the senses in all manners that they could move Which is the reason that now when the Soul desires any thing the whole body becomes more active and disposed to move than usually wichout it and then it fals out on the other side that the Body is so disposed then are the Desires of the Soul more strong and vehement The 112 Article What are the exteriour signes of these Passions WHat I have laid down here makes the differences of the pulse and all the other properties which I have here before attributed to these passions be fufficiently understood so that I need not stand any further to explaine them But because I have onely observed in each what may be remarkable onely when it is single and what shewes to know the motions of the blood and spirits that produce them it yet remaines that I should treat on divers exteriour signes which usually accompany them and which may be better noted when many of them are mixed together as ordinarily they are than when they are distinct The chief of these signes are the gestures of the eyes and face changes of colour tremblings languishing swouning laughter tears groanes and sighes The 113th Article Of the gestures of the eyes and face THere is no Passion but some particular gesture of the eyes declare it and it is so palpable in some that even the stupidst serving-men by the eye of their master observe whether he be angry with them or not But though a man may easily perceive these gestures of the eyes and know what they signifie yet it is not an easie matter to describe them because every one of them is composed of severall alterations which happen in the motion and figure of the eye which are so peculiar and so small that each of them cannot be discerned distinctly though the result of their conjunction be easily marked The same thing almost may be said of the gestures of the face which thus accompany the Passions for though they be greater then those of the eyes yet it is difficult to distinguish them they so little differ that there are men almost of the same aspect when they weep as others when they laugh It is true there are some very remarkable as the wrinkling of the forehead in wrath and certain motions of the nose and lips in indignation and derision but they seem rather to be voluntary then naturall And generally all the gestures as well of the face as eyes may be altered by the Soul when being willing to conceal her Passion she strongly imagines one contrary to it so that they may serve as well counterfeit as declare Passions The 114th Article Of changing Colour A Man cannot so easily refrain from blushing or looking pale when any Passion disposseth him thereunto because these changings depend not on the nerves and muscles as the former and because they come more immediately from the heart which may be called the source of the Passions seeing it prepares the blood and spirits to produce them Now it is certain that the colour of the face comes from nought but the blood which flowing continually from the heart through the arteries into all the veines and from all the veines into the heart colours the face more or lesse according as it more or lesse fills the little veines towards the superficies thereof The 115th Article How Joy causes blushing SO Joy renders the colour livelyer and more Vermillion because by opening the sluces of the heart it makes the blood flow quicker in all the veines and becomming hotter and more subtile it moderately raiseth up all parts of the face which makes the aspect of it more smiling and brisk The 116th Article How Sadnesse makes one look pale ON the contrary Sadness by contracting the Orifices of the heart makes the blood flow more slowly into the veins and that becomming colder and thicker hath not
Fear which causing the Soul to waver between severall actions that she may doe is the cause she cannot execute any and thereby she hath time to choose before she determines on them Whereof truly some good use may be made but when it lasts longer than it ought and it takes up that time to debate which is required to act it is very evill Now I say it is a sort of Feare though it may so fall out when a man hath choyce of many things whose goodnesse is equally apparent that he may bee at a stand and irresolute and yet not be afraid For this sort of Irresolution comes onely from the subject presented and not from any emotion of the spirits Wherefore it is not a Passion unlesse the sear of failing in his choyce encrease the uncertainty But this fear is so usuall and so strong in some that oftentimes although they have not any choyce and though they see only one thing to take or leave yet it seizes on them and causeth them unprofitably to stop there and search after others and then it is an excesse of Irresolution which proceeds from too great a Desire to doe well and an imbecillity in the understanding which having no clear and distinct notions hath only a great company of confused ones Wherefore the remedy against this excesse is to accustome a mans selfe to frame certaine and determinate Judgements concerning all things that present themselves and conceive he doth alwayes doe his duty when he doth what he conceives to be best though it may be he conceive amisse The 171 Article Of Courage and Boldnesse COurage when it is a Passion and not a habit or naturall inclination is a certain heat or agitation which disposeth the Soul to addict her powerfully to the execution of the things she will doe of what nature soever they be and Boldnesse is a sort of Courage that disposeth the Soul to the execution of things most dangerous The 172 Article Of Emulation AND Emulation also is a sort of it but in another sense for Courage may be considered as a kind or Genus that is divided into as many sorts or Species as there are severall objects and as many more as it hath causes In the first sence Boldnesse is a sort in the other Emulation and this last is nothing else but a heat which disposeth the Soul to undertake things that she hopes may succeed with her because shee sees them succeed with others and so it is a sort of Courage whose externall cause is example I say the externall cause because it ought ever besides that to have an internall one which consists in this that the body is so disposed as Desire and Hope are stronger to drive abundance of blood to the heart than Fear or Despaire to hinder it The 173 Article How Boldnesse depends on Hope FOr it is to be noted that although the object of Boldnesse be difficulty from whence commonly ensues Fear or even Despaire so that it is in most dangerous and desperate affairs that most Boldnesse and Courage is required neverthelesse there must be some Hope or else a man must be assured that the end he propounds to himselfe shall succeed to oppose himselfe vigorously against the difficulties he shall encounter But this end is different from this object For he can not be assured and despairing of the same thing at the same time So when the Decij flung themselves in the midst of their enemies and ran upon a certain death the object of their Boldnesse was the difficulty of keeping their lives in this action of which difficulty they utterly despaired for they were sure to die but their end was to animate their souldiers by their example and make them winne the victory of which they had Hope or else their end was to get Fame after their death whereof they were assured The 174 Article Of Cowardice and fearfulnesse COwardice is directly opposite to Courage and is a Ianguishing or coldnesse which hinders the Soul from addicting her selfe to the execution of things which she would doe if she were exempted from this Passion And fearefulnesse or affright the contrary to Boldnesse is not onely a coldnesse but a distraction and astonishment of the Soul that robs her of the power to resist evils which she thinks are neer her The 175 Article Of the use of Cowardice NOw although I cannot be perswaded that nature hath bestowed on man any Passion that is alwayes vicious and hath not some good and laudable use yet I am very much puzzeled to divine what these two are good for Only me thinkes Cowardice is of some use when it causeth a man to be free from paines he might be incited to take for reasons like truths if other more certain truths which make them be judged unprofitable had not invited this Passion in him For besides her exemption of the Soul from these paines it is then also very usefull to the Body for that retarding the motion of the spirits it hinders the forces thereof from being dissipated But is commonly very hurtfull because it diverts the Will from profitable Actions And because it proceeds from hence that a man hath not Hope or Desire enough to correct it he need onely augment these two Passions in himselfe The 176 Article Of the use of Fearfulnesse AS for Fearfulnesse or affright I see not how it can ever be laudable or usefull Neither is it one particular Passion but onely an excesse of Cowardice astonishment and Fear which is alsayes vicious as Boldnesse is an excesse of Courage ever good provided the end proposed be good And because the chiefe cause of Fearfulnesse is surprize there is no better way to be rid of it than to use premeditation and prepare ones selfe against all events the fear whereof may cause them The 177 Article Of Remorse REmorse of conscience is a sort of Sadnesse which comes from the scruple a man hath that a thing he hath done or hath not done is not good And it necessarily presupposes doubt For if he had been absolutely assured that what he did had been evill he had refrained from doing it since the Will enclines us not to any things but such as have an appearance of goodnesse And if he were assured that what he hath already done were evill it would breed repentance and not only Remorse Now the use of this Passion is to make him examine whether the thing he doubts of be good or no and to hinder him from doing it another time if he be not assured that it is good But because it presupposeth an evill the best way were never to be subject to feel it and it may be prevented the same way as a man may be exempted of Irresolution The 178 Article Of Derision DErision is a sort of Joy mingled with Hatred which proceeds from this that a man perceives some little evill in a person whereof he thinks him worthy He hates this evil and rejoyces to see
it in one that is worthy of it And when this comes unexpectedly the surprize of Admiration causeth him to breake out into laughter according to what hath formerly been said of the nature of Laughter But this evill must be a small one for if it be great it cannot be thought that he who hath it is worthy of it unlesse one be of a very ill nature or bear him a great deal of Hatred The 179 Article Why the most defective men are commonly the greatest Deriders ANd it is seen that they who have apparent defects for example who are lame one-eyed crook backed or have received some affront publickly are peculiarly enclined to derision For desiring to see all other men asmuch disgraced as themselves they rejoyce at the ills that befall them and think them worthy of it The 180 Article Of the use of Jeasting AS for modest Jeasting which wholsomely reprehends vices by making them appeare ridiculous so a man laugh not at them himself nor shew any hatred against persons it is not a Passion but a becoming quality in a man that makes the livelinesse of his disposition appeare and the tranquillity of his Soul which are markes of Vertue and oftimes the nimblenesse of his wit too in that he knowes how to set a handsome glosse on things he jeasts at The 181 Article Of the use of Laughter in Jeasting ANd it is not unhandsome to laugh at the hearing of another mans jeasts nay perchance they may be such that it were doltishness not to laugh at them But when a man jeasts himselfe it is more seemly to abstaine from it that he may not seeme to be surprized by the things he speakes nor admire the dexterity of their invention and that causeth those who hear them to be surprized so much the more The 182 Article Of Envy THat which commonly is called Envy is a vice that consists in a perversnesse of nature which causeth certaine men to fret at the good that they see befalls other men But I here use this word to signifie a Passion which is not alwayes vicious Envy then as it is a Passion is a sort of Sadnesse mixed with Hatred which comes from seeing good betide those we thinke unworthy of it Which cannot be thought with reason but of the goods of fortune For as for those of the Soul yea and the Body too seeing a man hath them by birth it is to be sufficiently worthy of them that he received them from God before he was capable to commit any evill The 183. Article How it may be just or unjust BUt when fortune sends goods to any one whereof he is truly unworthy and Envy is not excited in us but because naturally loving justice we are vext that it is not observed in the distribution of those goods it is a zeal that may be excusable especially when the good a man envyes others is of such a nature that it may turn to an evill in their hands as if it be some command or office in the exercising whereof they may misdemean themselves Yea even when he desires that good for himselfe and cannot get it because others lesse worthy possesse It. This makes this passion become the more violent and yet it may be excusible provided the Hatred in it relate only to the ill distribution of the thing envied and not to the persons that possesse or distribute it But there are few who are so just and generous as to bear no Hatred against those that prevent them in the acquisition of a good that is not communicable to many and that they desired it for themselves though they who acquired it are as much or more worthy of it And what is most usually envied is Glory For although that of others doth not hinder us from aspiring thereunto yet it makes the accesse to it more difficult and enhaunceth the price The 184 Article From whence it comes that envious men have sallow complexions BEsides there is no vice so banefull to the felicity of man as Envy For besides that those who are tainted with it afflict themselves they also to the utmost of their power trouble the delight of others And they have commonly sallow complexions that is a pale mingled with yellow and black and like blood in a bruise Whence Envy is called in Latine Livor which agrees very well with what hath been said here before of the motions of the blood in Sadnesse and hatred for this causeth the syellow choler comming from the lower part of the Liver and the black comming from the Spleen to spread from the heart through the Arteries into all the veines and that causeth the blood of the veines to have lesse heat and flow more slowly than ordinarily which is sufficient to make the complexion livid But because choler as well yellow as black may be also sent into the veines by many other causes and Envy may not drive enough into them to alter the colour of the complexion unlesse it be exceeding great and of long continuance it ought snot to be thought that all those of this complexion are thereunto enclined The 185 Article Of Pitty PItty is a sort of Sadness mingled with Love or good will towards those whom we see suffer any evill whereof we esteem them unworthy so it is contrary to Envy because of it object and Derision because it considers them in another manner The 186 Article Who are most Pittifull THose who feel themselves very weak and subject to the adversities of Fortune seem to be more enclined to this Passion than any else because they fancy the evill of another as possible to befall them and so they are moved to pitty rather out of the love they bear themselves than that they bear to others The 187 Article How the most generous men are sensible of this Passion BUt neverthelesse they who are most generous and have the greatest spirits so that they feare not any evill to themselves and hold themselves above the power of fortune are not exempted from Compassion when they see the infirmity of other men and hear their complaints for it is a part of Generosity to bear good will to every man but the Sadness of this Pitty is not bitter and like that which tragicall actions personated on the stage cause is more in the exteriours and the senses than the interiours of the Soul which in the mean while is satisfied to think she hath done her duty in that she hath a fellow feeling with the afflicted and there is this difference in it that whereas the vulgar pitty those who comlain because they think the ills they suffer are very grievous the principall object of great mens Pitty is the weaknesse of those that they see complain because they esteem not any accident that may befall to be so great an evill as is the Baseness of those who cannot suffer constantly and though they hate the vices yet they hate not those they see subject to them they only
Pitty them The 188 Article Who those are that are not sensible of it BUt there are none but malignant and envious spirits who naturally hate all men or else those who are so belluine and blinded by good fortune or desperate through ill that they think no further evill can befall them who ar ein ensible of Pitty The 189 Article Why this Passion excites weeping NOw a man weeps easily in this Passion because Love sending much blood to the heart causeth many vapours to issue through the eyes and the coldness of Sadness retarding the agitation of these vapours converts them into tears as hath been formerly said The 190 Article Of Satisfaction of ones selfe THe Satisfaction that they have who constantly follow the paths of vertue is a habit in their Soul called Tranquility or quiet of conscience but that which a man acquires anew when he hath lately done any action that he thinks good is a Passion to wit a sort of Joy which I believe is the softest of all because the cause thereof depends only on our selves yet when this cause is not just that is when the actions from whence we deduct this Satisfaction are not of consequence or else are vicious it is ridiculous and serves only to produce a Pride and impertinent Arrogance which may particularly be observed in those who believing themselves to be devout are only hypocriticall and superstitious that is who under pretence of frequenting the Church saying many Prayers wearing short hair fasting giving alms suppose they are exquisitely perfect and imagine they are Gods so intimate friends that they can doe nothing that can displease him and whatsoever their Passions dictate to them is a good Zeale although it sometime dictate to them the greatest crimes that can be committed by men as betraying of Cities murdering of Princes exterminating whole Nations meerly for this that they are not of their opinion The 191 Article Of Repentance REpentance is directly contrary to Satisfaction of ones selfe and is a sort of Sadnesse proceeding from a beliefe that a man hath done some evill action and it is very bitter because the cause comes only from our selves Yet neverthelesse this hinders it not from being very usefull when it is true that the action we repent of is evill and that we have a certain knowledge thereof because it incites us to do better another time but it oft-times comes to pass that weak spirits repent the things they have done not knowing certainly that they are evill they perswade themselves so only because they fear it is so and had they done the contrary they had repented too which is an imperfection in them to be pittied and the remedies against this defect are the same that serve to take away Irresolution The 192 Article Of Good-will GOodwill is properly a desire to see good befall any one hath a Goodwill to but I use this word here to signifie this Will as it is excited in us by some good Action of him to whom we bear it for we are naturally addicted to love those who do things which we esteem good although no good come to us by them Goodwill in this sense is a sort of Love not desire though the desire of seeing good befall him whom we wish well to alwayes accompanieth it And it is ordinarily joyned with pity because the disgraces that we see betide the unfortunate cause us to reflect the more upon their deserts The 193 Article Of Gratitude GRatitude is also a sort of Love excited in us by some Action of him to whom we offer it and whereby we beleeve he hath done us some good or at least had an intention to do us some So it includes all that Goodwill doth and this besides that it is grounded on an Action we are very sensible of and whereof we have a desire to make a requitall Wherefore it is far more strong especially in Souls never so little noble and generous The 194 Article Of Ingratitude FOr Ingratitude it is not a Passion for nature never put any motion of the spirits in us to excite it but it is onely a vice directly opposite to Gratitude seeing this is ever vertuous and one of the principall bonds of humane society s Wherefore this vice appertaines to none but belluine men and the foolishly arrogant who thinke all things their due or the sottish who reflect not on the good deeds they receive or else the weak and abject who feeling their own infirmitie and necessity basely seek assistance from others and after they have received it hate them because having no Will to return the like or despairing ever to doe it and imagining the whole world as mercenary as themselves and that none doe good but with Hope of being rewarded for it they think they have desired it The 195 Article Of Indignation INdignation is a sort of Hatred or Aversion that a man naturally beares to those who doe some evil of what nature soever it be And it is often mixed with Envy or Pity but yet the object thereof is altogether different from them For he carryes an Indignation onely against those who doe good or evil to persons unworthy of it but he envies those who receive this good and pities those who receive this evil It is true in some respects it is evil to possesse a good whereof a man is not worthy Which may be the reason wherefore Aristotle and his followers supposing that Envy is alwayes a vice have called that Indignation which is not vicious The 196 Article Why it is sometimes joyned with Pity and sometimes with Derision TO doe an evill is also in some respects to receive one from whence it comes that some with their Indignation joyn Pity and others derision according as they bear a good or ill Will towards those whom they see commit faults Thus the laughter of Democritus and the weeping of Heraclitus might proceed from the same cause The 197 Article That it is often accompanied with Admiration and is not incompatible with Joy INdignation is also oftimes accompanied with Admiration For we use to think that all things shall be done in the same manner we conceive they ought to be done that is after that manner which we esteem good Wherefore when it falls out otherwise it surprizeth us and we Admire it Nor is it incompatible with Joy although it most commonly be joyned with Sadnesse For when the evill we bear an Indignation against cannot hurt us and we consider that we would not doe the like it gives us some delight and this may be one of the causes of Laughter which sometimes accompanies this Passion The 198 Article Of the use of it FUrthermore Indignation is observed to be more in those who would seem vertuous than those who really are For althought they who love vertue cannot without some Aversion look upon the vices of others they are Passionate onely against the great and extraordinary ones For it is to be nice and
besides a sort of modesty or Humility and mistrust of ones selfe for when a man esteems himselfe so highly that he cannot imagine any one can contemne him he cannot easily be ashamed The 206 Article Of the use of these two Passions NOw there is the same use of Glory and Shame in that they incite us to Vertue one by Hope the other by Feare it is onely needfull to instruct the Judgement concerning what is truly blameworthy or laudable not to be ashamed of well-doing and not to boast of vices as many doe but it is not good absolutely to divest our selves of these Passions as the Cynicks did heretofore for although the people judge very waywardly yet since we cannot live without them and that it behoves us to be esteemed by them we ought oftentimes to follow their opinions rather than our own concerning the exteriour part of our actions The 207 Article Of Impudence IMpudence which is a Contempt of Shame and oft of Glory is not a Passion because there is not any peculiar motion in us that excites it but it is a vice opposite to Shame and also to Glory while either of them are good as Ingratitude is opposite to Gratitude and Cruelty to Pitty And the chiefe cause of Impudence comes from often receiving great affronts for there is none when he is young but imagines that Praise is a good and Infamy an evill much more important to life than experience finds they are when having received some eminent affronts a man sees himselfe utterly degraded of honour and contemned by every one wherefore they become impudent and measuring good and evill only by the conveniences of the body they see that they enjoy them afterwards as well Yea and sometimes better because they are eased of many hardships whereunto Honour obliged them and if the losse of their estate be joyned to their disgrace yet there are charitable people who will give them some The 208 Article Of Distaste DIstaste is a sort of Sadnesse proceeding from the same cause whereof Joy came before For we are so made up that the most part of the things we enjoy are onely good to us for a season and afterwards become incommodious Which especially appears in drinking and eating which are onely usefull while a man bath a Stomack and troublesome when he hath no more and because they then leave to be pleasant to the taste this Passion is called Distaste The 209 Article Of Sorrow SOrrow is also a sort of Sadnesse which hath a peculiar bitternesse in that it is ever joyned to some despaire and remembrance of the delight we took in enjoying it for we are never sorry for any goods but those we have enjoyed and which are so lost that we have no Hope to recover them at that time and in that manner as we sorrow for them The 110 Article Of lightheartednesse LAstly that which I call Lightheartednesse is a sort of Joy which hath this thing peculiar to it selfe that the sweetnesse of it is augmented by the remembrance of misfortunes suffered whereof a man feeles himselfe eased as if he felt himselfe discharged of a heavy burden he had long born on his shoulders And I see nothing very remarkeable in these three Passions Nor have I placed them here but to follow the method of my former enumeration But me thinks this Enumeration was usefull to shew that we have not omitted any which was worthy of peculiar consideration The 211 Article A generall remedy against the Passions ANd now we know them all we have lesse reason to fear them than we had before For we see that naturally they are all good and that we ought to avoid onely the ill use of them or their excesses for which the remedies I have laid down may suffice if every man were carefull enough to practise them But because I have put Premeditation and Industry among these remedies whereby the defects of nature may be corrected by using to separate the motions of the blood spirits in ones self from the thoughts wherewith they use to be joyned I confesse few men are thus prepared against all encounters and that these motions excited in the blood by the objects of Passions doe so immediately follow the meere impressions in the brain and the disposition of the organs although the Soul be no way contributary that no humane wisdome is able to resist them when one is not enough prepared so many cannot refrain from laughing when they were tickled though they take no delight in it for the impression and surprize of Joy that hath made them laugh formerly on the same occasion being awakened in their fancy makes their lungs be blown up on a sudden whether they will or no by the blood that the heart sends thither So they who are much addicted by nature to the emotions of Joy or Pitty or Chearfulnesse or Wrath cannot refrain from swouning weeping trembling or having the blood stirred as if they had a Fever when their fancy is throughly sensible by an object of any of these Passions But what may be done on such an occasion and what I think to lay down here as the most generall remedy and the easiest to he practised against all exorbitances of the Passions is that when a man perceives his blood thus moved he ought to be wary and remember that whatsoever is presented to our Imagination tends to the delusion of the Soul and makes reasons that serve to perswade the object of Passions appear farre stronger than they are and those which serve to disswade farre weaker And when Passion perswades things the execution whereof admits of some delay he must abstain from giving his judgement thereon immediatly and divert himselfe from it to other thoughts untill time and rest have wholly allayed the emotion in the blood And lastly when it incites to actions concerning which resolutions are instantly to be taken the Will must peculiarly dedicate it selfe to consider and follow the reasons repugnant to those which the Passion represents although they appear less weighty as when a man is suddenly assaulted by an enemy occasion doth not give him leave to waste any time in debate but what it seems those who are accustomed to make a reflexion on their own actions may do that is when they feel themselves struck with an Affright they will endeavour to divert their thoughts from the consideration of the danger by representing to themselves the reasons wherefore there is more safety and honour in resistance than flight and on the contrary when they feel the Desire of revenge and Wrath incite them to rush inconsideratly on those who beset them they should call to mind that it is indiscretion to destroy themselves when they may be saved without dishonour and if there bee too much odds it is better to make a handsome retreat or take quarter than savagely to expose themselves to a certain death The 212 Article That from them alone all the good and evil of this life depends NOw the Soul may have her delights distinctly by her self but for those which are common to her with the body they absolutely depend on the Passions so that that those men whom they move most may be apt to taste most sweetnesse in this life It is true they may also find the most bitternesse when they doe not understand how to employ them well and fortune is adverse to them But wisdom is herein especially requisite that it teach us so to make our selves masters of them and manage them with so much dexterity that the evils they cause may be easily endured and we may even extract Joy from them all The End