most swiftly transmitted from the brain into all parts of the body that may any way serve to do the actions requisite to that end but above all into the Heart which being thereby dilated and contracted both more strongly and more frequently than in the state of tranquility quickly forceth up a more abundant supply of Vital Spirits with the blood into the brain aswell that they may there conserve and corroborate the Idea of this Desire as that whole brigades of them may be from thence dispatched into the Organs of the Senses and into all Muscles whose motions may more especially conduce to obtain what is so vehemently desired And from the Souls reflexion upon the delay of her fruition which she at the same time makes there ariseth in her a sollicitude or trouble whereby she is checked and contracted again and the spirits are by intervals retracted toward the brain So that the more subtil and spiritual blood being with the spirits recalled from the outward parts the heart comes to be constringed and streightned the Circulation of the blood retarded and consequently the whole body left without spirits and vigor Let none therefore admire if many of those Men whom Lust or Concupiscence Ambition Avarice or any other more fervent desire hath long exercised and inslaved be by continual sollicitude of mind brought at length into an ill Habit of body to leanness a defect of Nutrition Melancholy the Scurvy Consumption and other incurable diseases Nor are you after this so clear manifestation of the great disparity betwixt the Motions and necessary Consequents of Love when pure and simple and those of Love commixt with Cupidity or ardent Desire of enjoyment longer to doubt but that Love and Desire are Passions essentially different notwithstanding it be true that the Later is alwaies dependent upon the Former And as for the Motions of the Spirits and blood in that anxious Affect of the mind Hatred which is directly opposed to Love evident it is that when the Soul is moved to withdraw herself from any object that appears to threaten Evil or pain instantly the Spirits are retracted inwards to the brain and principaly to that part of it which is the instrument or mint of Imagination there to corroborate the idea of Hatred which the first thought hath formed of the ungrateful object and to dispose the Soul to sentiments full of bitterness and detestation So that the while very few of them and those too inordinately and by unequal impulses are transmitted into the Heart by the Pathetic nerves And from this offensive Contraction of the whole Sensitive Soul and as it were compression of the Animal spirits and subsequent destitution of the Heart it comes that in this sowr passion alwaies the Pulse is made weak and unequal and oftentimes frequent and creeping that cold mixt with a certain pricking heat not easy to be described but sensibly injurious to the vital parts and repugnant to their regular motions is felt within the breast and that even the stomach itself diverted from its office of Concoction nauseateth the meats it had received and strives to reject them by vomit Which often happens upon sight of an odious and abominable object Now all these evil effects of Hate give indisputable evidence that it can never be either gratefull to the mind or beneficial to the motions of life upon which health so nearly depends and this because Hate always hath Sadness for its concomitant and because by diversion of the Animal spirits partly to assist the Imagination partly to move the members for avoidance of the hated object it defrauds the blood of its due supplies of spirits and fewel retards the motion and equal distribution of it and by that means destroies concoction incrassates the humors heaps up melancholy and by degrees brings the whole body to poverty and leanness Moreover sometimes this disagreeable Passion is exalted to Anger whereby the Soul offended with the Evil or wrong she hath suffered at first Contracts herself and by and by with vehemency springs back again to her natural posture of Coextension with the whole body as if the strove to break out into revenge and then it is that the spirits are in a tumultuous manner and impetuously hurried hither and thither now from the brain to the heart then back again from the heart to the brain and so there follow from these contrary motions alternately reciprocated aswell a violent agitation palpitation burning and anxiety of the heart as a diffusion of the blood distension of the veins redness of the face and sparkling of the eyes together with a distorsion of the mouth such as may be observed in great indignation and seems composed of laughter and weeping mixt together grinding of the teeth and other symptoms of Anger and fury It is not then without reason Physicians advise Men to decline this passion as a powerful enemy to health in all but such as are of a cold dull and phlegmatic temperament because it inflames first the spirits then the blood and when violent it puts us into fevers and other acute distempers by accension of choler and confusion of humors And I could furnish you with examples of some whom this short fury hath fired into perpetual madness of others whom it hath fell'd with Apoplexies others whom it hath thrown into Epilepsies rack'd with Convulsions unnerved with Palseys disjoynted with the Gout shook with tremblings and the like but that the books of Physicians are full of them Here before we proceed to other consequent Passions it is fit to make a short reflexion upon Hatred that I may verify what was only hinted in the precedent enumeration of the evil Effects thereof viz. that it is ever accompanied with Sadness Concerning this therefore I reason thus Forasmuch as Evil the proper object of Hate is nothing but a Privation and that we can have no conception thereof without some real Subject wherein we apprehend it to be and that there is in nature nothing real which hath not some goodness in it it follows of necessity that Hatred which withdraws us from some Evil doth at the same time remove us also from some Good to which the same is conjoyn'd And since the Privation of this Good is represented to the Soul as a Defect or want belonging to her it instantly affecteth her with sorrow For Example the Hate that alienateth us from the evil manners of a man with whom formerly we have been acquainted separateth us likewise from his Conversation wherein we might find somthing of Good and to be deprived of that Good is matter of regret and Sorrow So in all other Hatred we may soon observe some cause of Sorrow ¶ To the excitement of Desire in the Soul it is sufficient that she conceive the acquisition of the Good or avoidance of the Evil represented to her as to come to be possible but if she further consider whether it be Easy or Difficult for her to
of the left into the Aorta or grand Artery the Diaphragm being by abundance of Animal spirits immitted through so many nerves proceeding from the aforesaid Plexus briskly agitated is by nimble contraction drawn upwards and so making many vibrations doth at once raise up the Lungs and force them to expell the blood out of their vessels into the arteria venosa and to explode the aire out of their pipes into the windpipe and this by frequent contractions of their lax and spongy substance answerable in time and quickness to the vibrations of the Midriff And then because the same Intercostal nerve which communicateth with the nerve of the Diaphragm below is conjoyned above also with the nerves of the jaws and muscles of the face thence it is that the motions of Laughter being once begun in the brest the face also is distorted into gestures or grimasces patheticaly correspondent thereunto And this is the most probable account I am able at present to give of the occasions and motions of passionate Laughter in general nor can I at present think of any more plausible conjecture concerning the reason of the admirable laughter of Ludovicus Vives than this that in him the nerves inservient to the motion of the Midriff might be after such a peculiar manner contrived and framed as easily to cause quick and short reciprocations thereof upon the pleasant affection of his Imagination by the grateful relish of his meat after long abstinence which doth alwaies highten the pleasure of refection But we have insisted too long upon the motions of Ioy. In the contrary whereof viz. Grief or Sorrow which we have above described to be an ingrateful languor of the Soul from a conception of evil present moving her to contract herself that she may avoid it the Animal Spirits are indeed recalled inward but slowly and without violence so that the blood being by degrees destitute of a sufficient influx of them is trasmitted through the heart with too slow a motion Whence the pulse is rendered little slow rare and weak and there is felt about the heart a certain oppressive strictness as if the orifices of it were drawn together with a manifest chilness congealing the blood and communicating itself to the rest of the body From which dejecting symptoms it is easy to collect that this dolefull affection especialy if it be vehement and of long continuance cannot but infer many and grievous incommodities to the whole body For besides this that it darkneth the spirits and so dulls the wit obscures the judgment blunts the memory and in a word beclouds the Lucid part of the Soul it doth moreover incrassate the blood by refrigeration and by that reason immoderately constringe the heart cause the lamp of life to burn weakly and dimly induce want of sleep by drying the brain corrupt the nutritive juice and convert it into that Devil of a humor Melancholy No wonder then if in men overcome with this so dismal passion the countenance appears pale wan and liveless the limbs grow heavy and indisposed to motion the flesh decays and consumes through want of nourishment and the whole body be precipated into imbecillity Cachexy or an evil habit languishing and other cold and chronic diseases All which the wisest of Men King Salomon hath summ'd up in few words in 17 Chap. of his Proverbs where he advertiseth that a sorrowful spirit drieth up the very bones And yet notwithstanding it is very rarely found that from Grief either long and obstinate or violent and suddainly invading any man hath fallen into a swoon or been suddenly extinguished Which I am apt to refer to this that in the ventricles of the heart tho but very slowly commoved there can hardly be so smale a quantity of blood but it may suffice to keep alive the vital flame burning therein when the orifices of them are almost closed as commonly they are by immoderate grief Somtimes this bitter passion is signified by a certain uncomely distortion of the face somwhat different from that of Laughter and acompanied with Tears somtimes only by Sighs by Sighs when the Grief is extreme by Tears when it is but moderate For as Laughter never proceeds from great and profound Joy so neither doe Tears flow from profound sorrow according to that of the Tragedian leves curae loquuntur ingentes stupent Nor is weeping the pathognomonic or infallible sign of Grief For all tears are not voluntary every light hurt or pain of the Eyes causing them to distill against our will nor all voluntary ones the effect of Grief Some weep for sudden joy joyned with Love especialy old men some when their Revenge is suddainly frustrated by the repentance and submission of the offender and such are the tears of Reconciliation Some again weep out of Anger when they meet with a repulse or check of their desires which causing them with regret to reflect upon their own weakness and insufficiency to compass their wills affects them with displeasure and dissolves them into tears as if they fell out with themselves upon a sudden sense of their own defect and this kind of weeping is most familiar to Children and Women when they are crossed in their wills and expectation as also to Revengefull Men upon their beholding of those whom they commisserate and their want of power to help them Notwithstanding the Occasions of weeping be thus various yet since Tears are frequently both an effect and testimony of sorrow the nature and motions whereof we have now attempted to explain it can be no impertinent Digression to inquire further into their original or sours and the manner how they are made to flow when we are willing to signify our present sorrow by shedding them As for the Fountain therefore whence all our Tears flow and the Matter whereof they consist the succesful industry of Modern Anatomists hath discovered that in the Glandules placed at each corner of the Eyes there is either from the blood brought thither by the arteries as the vulgar doctrine is or as I upon good reasons elswhere delivered conceive from the Nutritive juice brought by nerves separated and kept in store a certain thin clear and watery humor partly saline partly subacid in tast the use whereof is aswell to keep the globes of the eyes moist and slippery for their more easy motion as to serve for Tears when we have occasion to shed them And to this some have added that because there are certain branches of nerves like the tendrels of a vine incircling the vessells leading to and from those Glandules and by their tension somtimes constringing them therefore it is probable that when the serous humor is too abundant in the blood brought into the brain the same is by the arteries whose pulse is quickned somwhat by the pressure of these nerves brought more copiously than at other times into those Glandules and after its separation there detained from returning by the veins that
and confused with delusory whimzies as it too frequently happens to Men in Hypochondriacal Melancholy and madness and likewise in drunken fits And as for the various Gestures of the Soul by which respectively to the various impressions of sensible objects she expresseth one while Gladness and Pleasure another Aversion and Offence it is worthy our observation that sometimes she is allured outwardly into the organ of some one of the senses and that she occasionaly crowds herself into the Eye Ear Palate or other instrument of sense there more neerly to approach and entertain the pleasing object somtimes on the contrary to avoid an Evil she apprehends and decline an encontre with an ingratefull object she retreats inwardly and leaving her watches shrinks up herself as if she labourd to hide her head from the danger threatned So that we can scarcely perceive or imagine any thing without disquiet and commotion and at the apprehension of almost any object whatsoever the whole Soul is moved and put into a trembling and the substance of it variously agitated as a field of corn is waved to and fro by contrary gusts of winds Nor do these agitations especially if they be any whit violent stop at the Sensitive part of the Soul or spirits Animal which I imagine to make a kind of lucid Fluidum subject to Undulations or waving motions throughout upon either external or internal impulses but as waves rowl on till they arrive at the shore are carried on by an Undulating motion even to the Vital part glowing in the blood and impelling the flame thereof hither and thither make it to burn unequaly For so soon as an object is either by the sense or by the Memory represented to the Imagination under th' apparence of Good or Evil in the very same instant it affects and commoves the Animal Spirits destined to maintain the Pulse of the heart and by their influx causing the heart to be variously contracted or dilated consequently renders the motion and accension of the blood variously irregular and unequal And thus you see in what manner the two parts of the Sensitive Soul the Vital flame and the Animal spirits reciprocally affect each other with their accidental alterations But this you may understand more clearly and fully from the following Theory of the Passions where we shall enquire into the reasons and motions of them more particularly Mean while I find my self in this place arrested by a certain mighty Difficulty which though perhaps I shall not be able to overcome ought nevertheless to be attempted not only for its own grand importance but because without some plausible Explication of it at least all our precedent speculations concerning the nature and proprieties of a Sensitive Soul will fall to the ground as an arch that wants a key or middle-stone to support all the rest It is concerning the Knowledge of Brutes by which they are directed in actions voluntary For supposing all we have hitherto been discoursing of the Origin Substance Subsistence Parts Faculties Inclinations Passions and Alterations of a Corporeal Soul to be true and evident which is more than I dare assume yet doth it not from thence appear what such a Soul can by her own proper virtue do more than a Machine artificialy fram'd and put into motion To speak more plainly tho it be granted that first th' impression made by an external object upon the instrument of sense doth by impelling the Animal Spirits inwards and by disposing them into a certain peculiar figure or mode as the Cartesians speak cause the act of Sensation or simple Perception and that then the same spirits rebounding as it were by a reflex undulation outward from the brain into the nerves and muscles produce local motions granting this I say yet still we are to seek How this Soul or any one part of it comes to be conscious of Sensation or how it can by a reflex act as the Schools phrase it perceive that it doth perceive and according to that perception is impell'd to diverse acts directed to an appetite of this or that good and somtimes in prosecution of the good desired to perform actions that seem to be the results of counsel and deliberation such as are daily observed to be done by several sorts of Beasts as well wild as domestic In Man indeed it seems not difficult to conceive that the Rational Soul as president of all thâ—inferiour faculties and constantly speculating the impressions or images represented to her by the Sensitive as by a mirrour doth first form to herself conceptions and notions correspondent to their nature and then proceed to acts of reason judgement and will But as for Brutes that are irrational in what manner the perception distinction appetite memory of objects and other acts resulting from an inferior kind of reason are in them performd this I confess is more than I can yet understand Some there are I know who rather then acknowledge their insufficiency to solve this Problem have attributed to Brutes also Souls immaterial and subsistent after separation from their bodies But these considered not that the Soul of a Brute however docil and apprehensive and using organs in their structure very little if at all different from those in the head of Man can yet have no capacity of Arts and Sciences nor raise it self up to any objects or acts but what are Material and that by consequence the same is different from and inferiour to the Rational Soul of Man and material So that instead of solving the Doubt by teaching us how from a certain Modification of subtil matter there may result such Power which residing in the brain of a Brute may there receive without confusion all impressions or images brought in by the Senses distinctly speculate judge and know them and then raise appetites and imploy the other faculties in acts respective to that knowledge and to those appetites instead of this I say they have entangled themselves in an absurd Error ascribing to a thing meerly material a capacity of knowing objects immaterial and performing actions proper only to immaterial Beings We are therefore to search for this Power of a Sensitive Soul by which she is conscious of her own perception only in Matter in a peculiar manner so or so disposed or modified But in what matter this of the Soul or that of the Body Truely if you shall distinctly examine either the Soul or the Body of a Brute as not conjoyned and united into one Compositum you will have a hard task of it to find in either of them or indeed in any other material subject whatever any thing to which you may reasonably attribute such an Energetic and self-moving Power But if you consider the whole Brute as a Body animated and by divine art of an infinite wisdom designed framed and qualified for certain ends and uses then you may safely conclude that a Brute is by the law of the Creation or institute of Almighty
Moral of which in their order 1. Passions meerly Physical or which properly belong to the Sensitive Soul alone are those natural and occult inclinations and aversations commonly call'd Sympathies and Antipathies whereby one Man more than another is not only disposed but even by secret impuls forced to affect or dislike such or such a person or thing without any manifest cause or inducement so to do Of Sympathies betwixt Persons there is great variety of Examples especialy in Lovers among whom many are not allured by that grand bait of the Sensitive Soul Beauty but strongly attracted and as it were fascinated by they know not what hidden Congruity or as the French call it agreeableness of Spirits which enchains them so firmly to the persons beloved that notwithstanding the deformities they see and acknowledge to be in them yea and the contempt they somtimes receive from them they still doat upon and with delightful submissions court and adore them And as for Antipathies as well toward Persons as things instances of them also are without number and many shew themselves at our very table Where one Man abhors a brest of Mutton yet loves the Shoulder cut from it a second swoons at the sight of Eels and yet will feast upon Lampreys or Congers a third abominates Chees but is pleased with Milk a fourth devests rosted Pigg yet can make a meal upon bacon This Man sweats at presence of a Cat that falls into an agony by casting his eye upon a Frogg or Toad an other can never be reconciled to Oysters Nay more there are who feel themselves ready to faint if a Cat be hidden in some secret place of the room wherein they are though they suspect no such encountre of their natural enemy till they are wounded with the invisible darts or emanations from her body And all these admirable Effects proceed not from any positive Evil or malignity in the things abhorred for what 's one Mans meat is an others poyson but only from their incongruity or occult Enmity to this or that particular Sensitive Soul For if at any time it happens that the consistence of Animal Spirits that constitute the lucid or Sensitive part of this Soul be by the encountre of any object put into great disorder she ever after abhors the approach or effâ—luvia of the same Whereas the Congruity of particles proceeding from an object to the contexture of the Soul is on the contrary the ground of all her secret Amities 2. Passions Metaphysical or which seem to have their first rise from and principaly to relate to the Rational Soul are those which Divines call devout and religious Affections directed to objects Supernatural and chiefly to God For when our nobler Soul reflecting upon the excellency and immortality of her nature aspires by sublime speculations toward her supreme felicity the contemplation and love of her Creator and determines her Will to persue that incomprehensible because infinite subject of all perfections which alone can satisfy her understanding with light or knowledge and her will with love she doth not only exercise herself in simple and abstracted conceptions such as are proper to her immaterial essence alone and conformable to the dignity of the thing she speculates but communicates her affects also to the Sensitive Soul by whose subordinate motions she is obliged to act respectively to her end And these motions or acts being thus traduced from the superiour to the inferior Soul and thence derived first to the brain and imagination then to the heart produce therein and so in the blood the various motions that constitute such Passions as we observe in our selves when we are most ardently urged to acts of devotion and piety toward the supream Being Whence it is doubtless that Divine love detestation of sin repentance hope of Salvation fear of incensing Divine justice and most if not all other acts or passions of devotion are commonly ascribed to the heart and that not without some reason For though I cannot admit the heart to be the Seat of the Passions as the Aristoteleans unanimously hold it to be only because of the sensible alterations therein produced in most passions since in truth those alterations are rather consequents than causes of Passions and since they are not felt by us as in the heart but only by means of the nerves descending thither from the brain as pain is not felt as in the foot but by intervention of nerves betwixt the foot and the brain and as the starrs appear to us as in heaven by mediation of their light affecting our Optick nerves So that it is no more necessary the Soul should exercise her functions or receive her passions immediately in the heart only because she feels her passions therein than it is she should be in heaven because she sees the starrs to be there or in the foot because pain appears to her to be there Notwithstanding this I say yet the adscription of these devout Passions to the heart is not altogether destitute of reason For for instance when the inferiour Soul is commanded by the Superior to humble and as it were to prostrate herself in adoration of the sacred Majesty of God instantly both parts thereof as well the Sensitive as the Vital are forced to repress and restrain their wonted emanations or effusions Whereupon the Animal Spirits being in whole legions withdrawn from minis tring to the Imagination and Senses are by the nerves transmitted in crowds to the heart which while they closely contract and shut they cause the blood to remain longer than is usual in the cavities thereof and by that means keep it both from being too much kindled in the Lungs and from being sent from the heart in too great abundance into the rest of the body and more especialy into the brain as if Nature itself had instituted that in sacred passions the blood or principal seat of life should be offered up to the Author of life upon the altar of the heart while the brain or seat of reason is kept serene and clear Nor is it difficult to a man praying to Almighty God with fervency of Spirit to observe in himself that his blood is more and more arrested and detained within his breast the while insomuch that his heart seems to swell his lungs to be opprest and he is forced frequently to interrupt his oraisons with profound sighs for attraction of fresh aer as if the reasonable Soul not content to devote herself alone and pour forth her holy desires to God laboured to make a libation also of the vital blood for a propitiatory oblation So that though the Soul cannot in strictness of truth be said to receive her passions in the heart yet since the alterations caused in us by them are greater and more sensible in the heart and consequently in the blood than in any other part of the whole body beside I am not so addicted to vitilitigation as to contend about
is a Devotion also to ones Prince or Country or City or to any private person whom we esteem above ourselves And the difference betwixt these three sorts of Love is chiefly manifest from their divers Effects For when in each of them the person loving considers himself as joyned and united to the thing loved he is always ready to quit or leave the least part of the whole that he makes with the same to preserve the rest Whence it comes that in simple Benevolence the Lover always prefer's himself to the thing loved but on the contrary in Devotion he always prefers the thing loved so far above himself that he fears not to dye for the conversation thereof of which noble Love there have been glorious Examples in men who have voluntarily exposed themselves to certain death for defence of their Prince or of their City yea sometimes also for private persons to whom they had particularly devoted themselves This Distinction being admitted as in my opinion it well deserves to be there will remain no necessity of constituting so many distinct sorts of Love as they are various objects to excite it seeing there are many Passions very different among themselves and in respect of their several objects which yet agree in this that they all participate of Love For Example the Passion by which the Ambitious is carried on to Glory the Avaricious to riches the Drunkard to wine the Libidinous to women the Honest to his friend the Vxorious to his wife the good Father to his Children c. differ very much among themselves and yet so far resemble each other that they all participate of Love But the love of the first four aimeth at nothing but the possession of their peculiar objects nor have they indeed any thing of love for those objects but only Desire mixt with some other special passions Whereas the love of a Parent to his Children is so pure that he desires to obtain nothing at all from them nor to possess them in any other manner than he doth already or to bring them to a neerer conjunction with himself but considering them as parts of himself seeks their good as his own yea with greater care than his own as not fearing to purchase their felicity at the rate of his own undoing And the Love of an honest man to his Friends is also of the same perfection But the Love of a man to his Mistress commonly distinguished by the name of the Erotic passion is alwaies mixed with desire of Fruition And as for Hatred though that be directly opposed to Love yet cannot it be distinguished into as many different kinds because the difference betwixt Evils from which we are by our will separated cannot be so well observed as that which is betwixt the Goods to which we are by by our will joyned From what hath here been said concerning Love as distinguishable chiefly by the several degrees of Estimation conceived for the thing loved it may easily be collected that from Love ariseth Cupidity or Desire whereby the Soul is disposed to covet for the time to come those things which she represent's to herself as convenient and likely to afford her pleasure Thus we desire not onely the presence of an absent good but also the conservation of the good that is present yea we desire likewise the absence of Evil aswell that which is already incumbent as that which we believe possible to come upon us in the future For in Cupidity or Desire of any thing whatsoever which the Soul judges to be wanting to herself she alwaies looketh foreward to the time to come It may be collected also that though Desire cannot be without Love yet Love may be without Desire of possessing or enjoying the object otherwise than by the pure embraces of the will alone And this may be confirmed by observations of the different Motions of the Soul and Spirits raised in these two Passions and the divers symptoms consequent thereunto For In Love when it is not accompanyed either with Cupidity or with vehement Ioy or with Sadness but continues pure and simple the Soul being incited to conjoyn herself in will to objects that appear good and convenient to her and instantly dilated the Animal Spirits are like lightning dispatched from the brain by the nerves instantly into the Heart and by their influx render the pulse thereof more strong and vigorous than is usual and consequently the circulation of the blood more nimble and expedite Whereupon the blood being more copiously diffused by the arteries and more particularly those ascending to the brain carries with it a recruit of vital spirits newly enkindled which being there further sublimed or refined and corroborating the idea or image that the first cogitation hath formed of the thing loved oblige and in some sort compell the the Soul to continue fixed upon that cogitation and continually to indulge the same And herein if I am not much mistaken doth the passion of Love principally consist For they who are affected therewith have their pulse equal the Spirits that cause it being immitted into the Cardiac nerves with an equal and placid motion but stronger and more frequent then ordinary they feel a certain agreable heat diffused in their breast they find their brain invigorated by abundance of Spirits and thereby grow more ingenuous and in fine they digest their meat quickly and perform all actions of life readily and with alacrity All which may be ascribed to the free and expedite but equal Circulution of the blood caused by a copious influx of Animal Spirits into the Heart Whence we may safely conclude that this grateful passion is highly beneficial to all parts of the body and conduceth much to the conservation of health provided it continue within the bounds of moderation But if it exceed them and break forth into a wild and furious desire then on the contrary by degrees enervating the members it at length induceth very great weakness and decay upon the whole body For Love accompanied with vehement desire doth so intirely imploy the Soul in the consideration of the object desired that she retains in the brain the greatest part of the Spirits there to represent to her the image thereof so that the whole stock of nerves and all the Muscles are defrauded of the influx of Spirits from the brain with which they ought to be continualy inspired or invigorated Whence in process of time the whole Oeconomy of nature is perverted and an universal languor ensueth And in Cupidity whereby the Soul is so effused towards good or pleasure represented to her as certainly to come as that she is suddainly checked and contracted again by reflection upon the delay of the same there occurs this Singular that it agitateth the heart more violently and crouds the brain with more legions of spirits than any other of all the passions For out of Desire to obtain what we ardently pursue the Spirits are
obtain her end and there occur to her more reasons for the facility then there succeeds that gentle Effusion or Tendency of the Soul toward the good desired which is called Hope or Expectation of good to come Whereas on the contrary if the greater weight be found in the other Scale and she apprehend the thing desired to be Difficult she is immediately Contracted and coold with that ungrateful passion Fear which is expectation of Evil to come And as Hope exalted to the highest degree is changed into Trust Confidence or Security So on the contrary Fear in extremity becomes Desperation Again if this Contraction of the Soul by Fear be suddain and profound and the Evil expected very great then is the passion called Terror Dread and Consternation which sometimes is so violent as to cause Exanimation or suddain Death If the Soul upon apprehension that the Good desired is not indeed absolutely impossible but highly difficult for her to obtain or the Evil feared is not altogether impossible yet extremely hard to be avoided persist in her Contraction she is daunted or cowd into that ignoble weakness called Pusillanimity or Cowardise But if after her Contraction at first she exserting her strength spring forth as it were and with vehemency dilate herself to surmount her fear and overcome the difficulties apprehended then is she reanimated as it were or fortified with the noblest of all Passions Courage or Boldness or Bravery of Mind which makes her contemn all obstacles to her attainment of her end whether it be the acquisition of good or declination of Evil and which when it is not a habit or natural inclination seems to be an ardor or flashing of the Sensitive Soul disposing her to act vigorously and without fear toward the vanquishing of difficulties that stand betwixt her and the scope she aims at And of this Animosity Emulation is a species whereby the Soul is disposed to attempt or enetrprise difficult things which she hopes will succeed happily to her because she observes them to do so to others But then it is to be distinguished from simple Animosity by two proprieties Whereof One is that it hath not only an internal Cause viz. such a disposition of the spirits and body that Desire and Hope may have greater power in impelling the blood in abundance to the heart than Fear or Despair can have in hindering that motion but also an external Cause namely the Example of others who have been prosperous in the like attempts which creates a belief in us that we also shall be able to conquer the difficulties occurring afwell as those others have done The Other this that Emulation is ever accompanied with secret Grief which ariseth from seeing ourselves exceeded or excelled by our concurrents But simple Animosity wants both Example for incitement and Grief for alloy But both these passions equaly depend upon Hope of good success For Though the object of Audacity be difficulty yet to animate us to contend bravely with that difficulty we must be possessed with a strong hope or certain belief that we shall at length attain our end Yet this end is not the same thing with that object for there cannot be both Certitude and Despair of the same thing at the same time So when the Roman Decii rushed into the thickest troops of their enemies and ran to certain death the object of their daring was the difficulty of conserving their lives in that action for which difficulty they had nothing but Desperation being resolved certainly to dye but their End was either by their example to inspire courage into the Roman army and by them to obtain the victory they hoped or to acquire posthume Glory whereof they were certain If therefore even in this action that was in itself desperate Courage were grounded upon Hope we may well conclude that it is alwaies so From the reasons we have alleged of Hope and Fear it is evident that we may have those contrary passions excited in us though the Event of the thing expected no way depend upon our selves But when we proceed to consider the Event as altogether or for the most part depending upon our own counsel and perceive a difficulty to arise either in our election or execution of the means whereby to obtain our end then there immediately follows a Doubting or Fluctuation of the mind whereby we are disposed to deliberate and consult and which is indeed a species of Fear And this wavering while it retains the Soul as it were in a doubtful balance betwixt two actions which are offered to her election is the cause that she performs neither but takes time to consider before she determineth which to do for fear of erring in her choice Which Fear if moderate and under the command of Prudence is always of good use in that it serves to prevent Temerity or Rashness but in some over-cautious persons it is so vehement that though but one thing occurr to be done or omitted by them it holds them too long upon the rack of suspence and hinders them from proceeding to action And in this case the passion is Excess of Doubting arising from too ardent desire of good success and weakness of Vnderstanding which hath indeed many confused notions but none perspicuous and distinct concerning the means to effect its design If during this irresolution we have determined the liberty of our choice and fixed upon some one action in order to our end and the event be not answerable to our expectation presently we are affected with that disquiet of mind which is named by the Greeks Synteresis by the Latins Morsus Conscientiae and by the French Regret which yet doth not as the precedent passions respect the future but present or past time This Remorse of Conscience is no other but a kind of Sorrow arising from a scruple interposed whether what we are doing or have done be good or not And it necessarily presupposeth dubitation For if we were clearly convinced that the action we are doing is realy evil we should certainly abstain from doing it because the will is not carried to any thing but what hath some shew of goodness in it And if it were manifest that what we have done is realy evil we should presently be touched not with simple regret but with Repentance For as the Good we have done gives us that internal Acquiescence or satisfaction which is of all other Passions the sweetest so on the contrary the ill we have done punisheth us with Repentance which is of all passions the bitterest Having in this manner discovered the originals and distinct proprieties of these two opposite Passions Hope and Fear with their genuin dependents it may not a little conduce to the illustration of what hath here been briefly delivered concerning them if we more expresly describe the divers Motions of the Sensitive Soul and Spirits that constitute their formal reasons so far at least as those motions
point of temperament and as this or that of the usual concomitants of it is more powerful than the rest so must the Effects thereof upon the body be likewise various And from this variety men have taken notice chiefly of two sorts of Anger One that is quickly kindled violent at first and discovers it self visibly by outward signs but performs little and may be easily composed And to this they are most obnoxious who are good-natur'd i.e. who are inclined to goodness and love For it ariseth not from profound Hatred but from a sudden Aversion surprising them because being propens to conceive that all things ought to proceed in that manner which they judge to be the best whenever they see others to act otherwise first they admire and then are offended and so what would be to others matter only of Indignation to them proves cause of Anger But this commotion is soon calmed because the force of the sudain Aversion that raised it continues not long and so soon as they perceive that the thing for which they were offended ought not to have commoved them to passion they suppress their displeasure and repent of it The Other that wherein Hatred and Grief are predominant and which though at first it hardly betray it self by external signs unless by the suddain paleness of the countenance and trembling is notwithstanding more impetuous within secretly gnaws the very heart and produceth dangerous effects And to this pernicious sort of Anger they are most subject who have prouâ— cowardly and weak Souls For so much the greater doe injuries appear by how much the better opinion pride makes Men to have of themselves yea and by how much greater value is put upon the things which the injuries take away and these things are alwaies so much the more valued by how much the more weak and abject the Soul is because they depend upon others but the Generous put little value upon any thing that is not dependent upon themselves When we consider what opinion other Men have of Us the Good which we believe to be in us disposeth us to Glory which seems to be composed of Self-estimation and Ioy for to see ourselves well esteemed by others gives us cause to have a good esteem for ourselves and on the contrary the Evil we are conscious of forceth us to Shame which is a sort of Modesty or Humility and Self-diffidence for as we have formerly observed who thinks himself above Contempt will hardly be humbled to shame These two Passions Glory and Shame tho directly opposite each to other doe yet agree in their End which is to incite us to Virtue the first by hope the other by fear and that we may make a right use of them both we are to have our judgment well instructed what actions are truely worthy praise or dispraise lest otherwise we be ashamed of virtuous actions or affect glory from vices as it happeneth to too great a part of mankind Thus have we at length recounted all the Passions of this our fifth division and deduced them successively from their several causes or occasions in that order wherein their most remarkable diversity seemd to us most easily distinguishable But now because some of these passions are simple others Composed and that to our more clear understanding of the nature of both sorts it is necessary to enquire more profoundly into the Motions of the Sensitive Soul and spirits that constitute their Essential Differences it remains that we yeeld obedience to that necessity so far forth at least as to explain the Motions proper to that couplet of more simple affections Ioy and Grief the two points in which all human actions end and to that most violent one Anger In Ioy therefore which is a delightful commotion of the Sensitive Soul as it were triumphing in her fruition of good or pleasure I conceive that the Animal spirits being in great abundance but with a placid and equal motion sent by the nerves to the heart cause the orifices thereof to be opened and dilated more than at other times and so the blood to be imported and exported more copiously and freely and that by this means from the blood are brought into the brain a plentious supply of new spirits which extracted out of the purest and most refined parts of the blood are most fit to confirm the idea formed of the present good in the imagination and so to continue the Soul in her pleasant Emotion Hence probably it is that in this most agreeable passion both the pulse is alwaies made equal and more frequent tho not so intense and strong as in Love and a certain gratefull heat is felt not only through the Lungs and all the breast but through all outward parts of the body from the diffusion of the blood in full streams into them which is discernible even by the florid purple colour wherewith they are suddainly tinged and by the inflation or plumpness of all the muscles of the face which is thereby rendered more serene sweet and cheerful Easy therefore it is to infer that as this passion is most congruous to the nature of the Corporeal Soul so are the corporeal motions that accompany and characterize it most profitable to health provided they be moderare For this Commotion and Effusion may be so vehement and suddain that the Soul may become weak and unable to rule the body or to actuate the organs of speech yea swooning and death itself somtimes follow profuse and insolent Joy So Lacon Chilo an eminent Philosopher suddainly expired in excessive joy beholding his Sonne a Victor in the Olympic games So Sophocles the Tragedian also and Dionysius the Tyrant died of a surfet of suddain Joy The reason whereof seems to consist not in a vehement effusion and dissipation of the vital spirits and a destitution of the Heart consequent thereunto as Fernelius would have it because the faster the blood is effused through the arteries from the heart the swifter must it return to the heart through the veines so that the heart cannot be totaly exhausted and left destitute of blood but rather in a surcharge and suffocation of the heart by too redundant an afflux of blood For upon extraordinary dilatation of the floud-gates of the heart by immoderate joy the current of blood both out of the Vena cava and from the arteria venosa may pour itself with so much violence and in so great a quantity into the ventricles thereof that the heart unable to discharge itself soon enough of that oppressing deluge by retruding its valves may be suffocated its motions stopped and the Vital Flame in a moment extinguished For certain it is that in the state of health the blood is not admitted into the heart beyond a certain proportion nor can that proportion be much exceeded whatever the cause be that maketh an apertio portarum there without manifest danger of life Among the Signs of this delightful passion
the propriety of those expressions in scripture which seem to ascribe all our sacred passions principaly to the heart 3. And as for Passions Moral I refer to their classis all those that are excited in the Sensitive Soul upon her perception of such good or evil objects as concern her confederate the Body with which she is most intimately conjoynd and upon whose welfare her safety doth necessarily depend Concerning these in general it is remarkable that though the Sensitive Soul hath secret loves and aversations of her own commonly called as we have already said Sympathies and Antipathies and though she owes obedience to the commands and dictates of her superior the Rational Soul yet being by so strict a ligue and as it were a conjugal union affianced to the body she is strongly inclined to prefer the conservation of that her favorite to all other relations and accordingly to gratify and indulge it even in those things that are prohibited by religion and reason So that no wonder if she be affected with pleasure or pain and with all other passions referible to them for the prosperous or adverse state of the body To make this our entrance into the spring-head of all Passions somwhat more lightsome we are here to recount two fundamental verities both of so conspicuous evidence I do not remember I ever heard them contradicted One is that all Affects which external objects can possibly excite in us in respect of the various modes or manners by which they fall under our notice may be commodiously referred to two general heads namely Pleasure and Pain For whatever is perceived by the Senses appears to the Soul to be Good or Evil gratefull or offensive and whatever is offered to her under the apparence of Good or Gratefull instantly causeth some certain Pleasure in her as on the contrary whatever is represented to her as Evil or offensive as quickly raiseth in her some kind of Pain or trouble provided as was before advertised she apprehend herself to be any way concerned in such good or evil So that we cannot but applaud the judgment of Epicurus and Aristotle in constituting but two kinds of Passions namely Pleasure and Pain the one calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluptatem dolorem the other naming them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluptatem molestiam The other is that all the various motions of the spirits and blood or of the Sensitive Soul excited in the various Passions may likewise be conveniently reduced to two general heads namely Contractions and Effusions which our Master Galen I remember terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are referred to Pain and Pleasure Because in Pleasure the Soul dilateth herself as much as she can that is she diffuseth the spirits as her Emissaries to meet and receive the good represented to her and in Pain she on the contrary compresseth or withdraws herself inward that is she recalls the spirits toward herself in avoidance of the Evil apprehended Manifest it is therefore that all Corporeal Passions have their roots grounded in Sense whereof pleasure and pain â—re two opposite affects one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable and familiar to nature â—he other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien and offensive And that I may as far as I am able â—xplain wherein pleasure and displeasure of â—â—nce doth consist I take liberty to supâ—ose that at first when an object affects â—he Sensory with soft and smooth touâ—hes or motions such as are consentaâ—eous to the delicate contexture of the â—erves of which the sensory is chiefly composed or to the internal motions of the spirits therein residing it instantly causeth that gratefull sense called delight as on the contrary if the object invade the sensory with asperity or violence such as hurts the tender nerves thereof or hinders the natural motions of the spirits therein then it produceth that ingrateful sense call'd displeasure or pain The impression being thus made by the object upon the Organ of sense and thence by a certain motion of the spirits resembling the waving of water carried on to the brain if it be pleasant it immediately puts the spirits therein reserved into brisker but regular motions conformable to their nature and uses if displeasing it puts them into confusion If the impression be light the motion thereby caused in the brain soon decayeth and vanisheth of itself if strong the motion is continued from the brain down to the breast and the heart and blood participate thereof respectively and so passion instantly succeeds But whether this be the true manner of objects producing pleasure or displeasure of sense or not most evident it is that we have as no conceptions of things without us in the brain so no passions for them in the heart but what have their firsâ— original from Sense Now having in this manner shewn as plainly as I could 1 what Mutations are incident to the Sensitive Soul 2 what are the most considerable Causes of those Mutations 3 what the most remarkable Effects and consequents of them upon the body and mind of Man 4 the Differences of Passions respective to the various relations of the Sensitive Soul to the Rational and to the body 5 that all passions are referible to pleasure or pain 6 that all Motions of the Spirits and blood caused in passions belong to Contraction or Effusion and 7 wherein consist pleasure and displeasure of Sense our next work must be to speak SECT V. Of the Passions in particular NOt of all that are incident to the mind of Man which were extremely difficult if not altogether impossible for me to do For seeing the objects that raise pleasure and displeasure are innumerable and the various waies or manners by which they affect the sense and excite motions in the brain spirits and heart are equaly innumerable even those Philosophers themselves who have with all possible attention of mind laboured to search out the several sorts of Passions have not been able to take notice but of very few nor to give names to all those neither Besides considering of how subtil particles how fluid and easily moveable a substance and how delicate a contexture the Sensitive Soul seems to be composed we may soon conceive her to be subject to greater variety of impressions commotions fluctuations inclinations alterations and perturbations than can possibly be observed and distinguished even by the most curious It may well suffice then to enumerate and describe the most remarkable of her Passions such as like so many lesser streams flow from the two general fountains before mentioned Pleasure and Displeasure of sense or motions begun in the sensory traduced to the brain and continued to the heart and that are of a more simple nature Which that we may perform with more of order and less of obscurity we are to consider that the Passions receiving their most notable diversity from certain circumstances of Time may therefore be most