being interrupted is forced to undergo irregular floods and ebbs and other violent fluctuations but the Animal spirits also impelled to and fro in a tumultuous manner cause great disorders in the functions of sense and motion yea more by their exorbitant manner of influx into the nerves of the Heart and Lungs they move them irregularly and so contribute to render the course of the blood yet more unequal Nor doth the tempest stop here it extends sometimes also to other Humors of the body to the solid parts and members of it and even to the discomposure of the Reasonable Soul her self The Tranquillity of the Sensitive Soul is easily observable in sleep when the spirits are bound up or at least at rest and very often also when we are awake namely whensoever the objects affecting the sense or created in the imagination appear to import neither good nor evil to us and we are no further concerned than barely to apprehend and know them For then they smoothly and calmly slide into the common sensory and imagination and soon pass away without any the least disquiet or commotion of the appetite The Perturbation of it is as easily manifest in all the passions which are the consequents of desire or of aversation For when any object is represented under the apparence of good or evil to us in particular instantly the Sensitive Soul is moved to imbrace or avoid it and imployes not only the Animal Spirits her Emissaries but the blood also and other humors universally diffused through the body and even the solid parts too as instruments to effect her design More plainly when the Imagination conceives any thing to be embraced as good or avoided as evil presently by the spirits residing in the brain and ranged as it were into order the Appetite is formed and then the impression being transmitted to the Heart according as that is contracted or dilated the blood is impelled and forced to various fluctuations and irregular motions and thence the Appetite being by instinct transmitted to the nerves ordained for that use they cause motions of the solid parts respective thereunto And this we may conjecture to be the order of motions excited successively in the phantasy spirits blood and solid parts in every Passion of the mind of what sort soever Nor can it indeed sink into my dull head by what other means of mutual intercourse besides such a quick transmission of spirits first from the brain into the Praecordia and thence back again to the brain by nerves to that end extended betwixt those sources of life and sense the great and speedy commerce in all passions observed to be maintained between them can be effected But however this admirable Commerce may be otherwise explained it is lawful for us us to conceive that the Sensitive Soul when put into this state of perturbation doth strangely vary her Postures according to the diversity of motions caused in her and though that diversity be very great yet that in all perturbations whatever she is more or less amplified so as to swell beyond her ordinary bounds or more or less contracted within her self so as to be less extense or diffused than usually she is at other times in her state of tranquillity as will be exemplified in all the passions we design particularly to describe Mean while it is observable that sometimes she being affected with joy or pride and as it were exulting above measure doth advance and expand her self as if she strove to be greater and to stretch her grandure beyond the narrow limits of the body Whereupon the Animal Spirits being respectively commoved in the brain enlarge the sphere of their irradiation and by a more abundant influx vigorously agitate the Praecordia or vital parts so forcing the blood to flow more copiously into all parts and to diffuse it self more freely and speedily through the whole body On the contrary sometimes being surprised with grief or fear she contracts her self into a narrower compass so that shrunk up to a scantling less than her usual circuit of emanation she becomes of too small a size vigorously to actuate the body as she ought Whence the Animal faculties drooping as it were perform their actions either slowly and weakly or perversly and the Praecordia wanting their due influx of spirits almost flagg suffering the blood to remain in their conduits longer than it ought even to danger of stagnation and consequently of sudden death These two contrary Motions therefore of Contraction and Expansion I suppose to be the two General ones to which all the various Postures of the Sensitive Soul when she is perturbed may be commodiously referr'd it seeming to me considering her to be exactly like a Flame and obnoxious to the like accidental mutations that she is not naturally capable of other besides these and that how great soever the variety of such her Mutations may be in the vast diversity of Passions yet they are all but several degrees and divers modes of either her Extension or Contraction This being then supposed I proceed to the first and General Causes of all Passions Where I observe first what was only hinted a little afore that it is not the simple representation of good or evil in any object how great soever it be that is sufficient to raise Commotion in the sensitive Soul for we usualy without perturbation behold the prosperous or adverse events befalling other Men no waies related to us and therefore it is further required to the moving our affections that the good or evil apprehended be by us conceived to concern ourselves in particular or our Friends at least and near relations who in this case are part of our selves Secondly that even that good or evil wherein a Man conceives himself to be concern'd is not always apprehended by him under one and the same ration or aspect but variously aswell in respect of the object itself as of the Subject to which it doth more peculiarly and immediately appertain Of the divers rations under which one and the same object good or evil may be apprehended by one and the same Man respectively to the various circumstances thereof we shall more opportunely speak anon And as for those that respect the Subject or Man apprehending it is worthy our serious remark That all Good or Evil represented to Man doth concern the Sensitive Soul either as she is distinct from the body and abstract from all relation or as she is intimately conjoyn'd to the body and interressed therein or finally as she is subordinate to the Rational Soul For though every Affect or Passion be founded in the Corporeal Soul yet it always respects the good or evil of one or other of these three subjects and is first raised on the behalf of this that or the other Wherefore according to this triple relation of the Sensitive Soul all Passions incident thereto may be said to be either Physical or Metaphysical or
such as the Rational Soul by her excellent faculties and proper acts appear's to be can act physicaly in and upon a gross and ponderous body such as ours are immediately or without the mediation of a third thing which though corporeal too may yet be of a substance so refined and subtil as to approach somwhat neerer to the nature of a pure Spirit than the body itself doth and therefore for the more probable explication of the Phenomena of the Passions which are not raised in the Rational Soul I found myself obliged to admit her to have a Sensitive one conjoyned with her to receive her immediate suggestions and to actuate the body according to her soveraign will and pleasure there being less of disparity betwixt the most thin and subtil bodies of Light and Flame whereof many eminent Philosophers have conceived a Sensitive Soul to consist and a substance purely Spiritual than between a pure spirit and a gross heavy body as ours is Secondly it seem'd to me no less unconceivable whence that dismal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intestin war which every Man too frequently feels within himself and whereof even St. Paul himself so sadly complained when in Epist. ad Roman cap. 3. he cries out video aliam legem in membris meis repugnantem legi mentis meae should arise if not from a Duumvirate as it were of Rulers contending for superiority within us and inclining us two contrary ways at once For to conceive that one and the. same Simple thing such as the Reasonable Soul is rightly presumed to be can be repugnant to itself or at one and the same time be possessed with opposite affections is manifestly absurd There are indeed who to evade this absurdity imagine it possible that of one and the same Rational simple Soul there may be two distinct Faculties or powers opposite each to other from whose clashings and contrary inclinations this civil war may proceed But to oblige us to swallow this palpable contradiction these Men ought to have reconciled those two repugnant notions of Simple and Compound and to have told us why in the same simple substance of fire there cannot likewise be two mutualy repugnant faculties heat and cold In a Mixed body there may be I confess opposite faculties and therefore the like may be imagined also in the Rational Soul if she be conceived to be of a mixed or compound nature but this is against their own supposition and destructive to the natural immortality of the Soul What then can remain to cause this dire war daily observed within us betwixt the allurements of our Sense on one side and the grave dictates of our Mind on the other but two distinct Agents the Rational Soul and the Sensitive coexistent within us and hotly contending about the conduct of our Will But You Sir will perhaps tell me there may another and that a more probable cause be given of this hostility and that the searching wit of Monsieur des Cartes hath been so happy to discover what it is in libr. de Passion part 1. art 47. where he thus reasoneth In no other thing saith he but in the repugnancy that is between the motions which the Body by its spirits and those which the Soul by her will do at the same time endeavour to excite in the Glandula Pinealis in the brain consist all the Conflicts which Men commonly imagin betwixt the inferior part of the Soul which is named the Sensitive and the Superior which is called the Rational or betwixt the appetites natural and the will For in us there is only one Soul which hath in her no variety of parts the same that is Sensitive is also Rational and all the appetites thereof are volitions The Error by which divers persons as it were that are for the most part mutualy contrary come to be imposed upon her hath proceeded only from hence that hitherto her functions have not been sufficiently distinguished from the functions of the Body to which alone is to be ascribed all that can be observed in us to be repugnant to our reason So that here is no other Contrast but that when the Glandule seated in the middle of the brain is impell'd on one part by the Soul and on the other by the Spirits Animal which are nothing but bodies as I have before declared it often happens that those two impulses or impressions are contrary each to other and that the strongger hindereth the effect of the weaker Now there may be distinguished two kinds of motions excited in the Glandule by the spirits some represent to the Soul objects that move the Senses or impressions found in the brain and use no force upon the will others use force namely those that make the Passions or the motions of the body that accompany them And as for the first though they often hinder the actions of the Soul or be hindered by them yet because they are not directly contrary there is no strife or contention observed in them but only betwixt the last and the Wills that are repugnant to them for Example betwixt the endeavour by which the spirits impell the Glandule to induce upon the Soul a desire of some one thing and that by which the Soul repells the same Glandule by her will to avoid it And this chiefly demonstrateth this strife that since the will hath not power as hath been already shown to excite Passions directly the Soul is therefore compell'd to use art and to apply herself to the consideration of various things successively Whence if it happen that any one of those various things hath the force of changing for a moment the cours of the spirits it may so fall out that the next thing that occurs to be considered may want the like force and the spirits may resume their former cours because the precedent disposition in the nerves in the heart and in the blood hath not been changed whereby it comes to pass that the Soul almost in the same moment feels herself impell'd to desire and decline the same thing And this hath given Men occasion of imagining in the Soul two powers mutualy repugnant But yet there may be conceived a certain Conflict in this that oftentimes the same cause that exciteth some Passion in the Soul exciteth also in the Body some certain motions whereunto the Soul contributeth nothing at all and which she stops or endevours to stop so soon as she observes them as is manifest from experience when that which exciteth Fear causeth also the spirits to flow into the Muscles that serve to move the leggs to flight and occasioneth the will of exercising Courage to stop them To this Objection therefore I answer 1. that had this excellent Man Monsieur des Cartes been but half as conversant in Anatomy as he seems to have been in Geometry doubtles he would never have lodged so noble a guest as the Rational Soul in so incommodious a closet of the brain as the
Coextense to the whole Body of a Substance either Fiery or meerly resembling Fire of a consistence most thin and subtile not much unlike the flame of of pure spirit of Wine burning in a paper Lantern or other the like close place First I think it to be Corporeal Divisible and Coextense to the whole Body and that for two reasons among many others not the least considerable One is this that many and divers Animal actions are daily observed to be at one and the same time performed by divers Parts and Members of the Body for instance the Eye sees the Ear hears the Nostrils smell the Tongue tasteth and all exteriour Members exercise their Sense and Motion all at once For as much then as betwixt the Body and Soul of a Brute there is no Medium both being intimately connexed but the Members and Parts of the Body are Instruments fram'd for the use of the Soul what else can be imagined but that many and distinct portions of the Soul so extended do inform and actuate the distinct Organs and Members of the Body each in a peculiar manner respective to the peculiar Constitution Fabrique and Office thereof The Other this it is observed also that Vipers Eels Earthworms and most other Reptils being cut into many pieces all pieces for a good while after retain a manifest Motion and no obscure sense for being prick'd they contract and shrink up themselves as sensible of the Hurt and striving to avoid it And this probably from hence that these less perfect Animals having their liquors both Vital and Animal of a consistence viscous and not easily dissoluble or dissipable and having their Soul if not equally yet universally diffused and all its parts subsisting immediately in those liquors cannot suffer a division of their Body without division of their Soul also the parts whereof residing for some time after in the segments of the Body may perhaps for that time continue to actuate them to Motion and Sense It hath been more then once unhappily Experimented that the Head of a Viper hath bitten a Mans Finger and Poysoned him too above an hour after it had been cut off Not by involuntary convulsion of the Nerves and Muscles of the Vipers Jaws such as not rarely happen to Animals in the torments of Death for those probably could neither last so long nor so regularly open and shut the mouth and extend the two fang teeth by contraction of their erecting Muscles but certainly by an action voluntary regular and suggested by sense and perhaps revenge too Whence I am apt to suspect that not only part of the Vipers Soul but Anger and Revenge also survived in the divided head For it is well known the bite of a Viper is never Venomous but when he is enraged the Chrystalline liquor contained in the two little Glandules at the roots of his fang teeth being then by a copious afflux of Spirits from the Brain and other brisk motions thereupon impress'd in anger of all passions the most violent and impetuous so altered and exalted as to become highly active and venenate whereas at other times when a Viper is not offended and provok'd the same Liquor is found to be as harmless as the spittle of a Man in perfect health But whether from the dangerous effects of this biting the dire Symptoms that thereupon ensued it be inferrible or not that in the abscinded head of the beast there remained anything of Anger and Revenge in my poor judgment 't is very evident from the very act of biting there still remained somwhat of life sense and voluntary motion Which is sufficient to verify my present supposition that a Sensitive Soul is divisible and coextense to the whole body it animates Secondly I think the same Sensitive Soul to consist of Fire or some matter analogous to Fire and the Reasons inducing me to be of this opinion are many Some I have formerly alleadged where I discourse of the Flame of life perpetually arising from accension of the Sulphureous and inflammable parts of the blood while circulated through the heart and lungs which therefore I abstain from reciting in this place Others that have since occurr'd to my consideration I am obliged here to expose to yours That the Life or Soul of Brute Animals is seated principally in their Blood we are plainly taught even by the Oracle of truth itself the dictates of the Divine Wisdom that created them and that Blood and Fire subsist by the same principles viz. Aliment and Ventilation is evident from hence that a defect of either of these doth equally destroy both the one and the other Should you here exact from me some description of the Essence of Fire I should adventure to tell you that it seems to be only a multitude of most minute and subtile particles mutually touching each other put into a most rapid motion and by continual succession of some parts and decession of others renewed which conserves its motion and subsistence by preying upon and consuming the Sulphureous parts of its subject matter or fewel and the Nitrous parts of the ambient aer For even our sense bears witness that from the particles of this twofold aliment Sulphureous and Nitrous resolved to the last degree of smalness and by a most violent and rapid motion agitated the forms of Fire and Flame which differ only in degrees of density and velocity of motion do wholy result Nor doth the image I find drawn in my brain of the Soul of a Brute much differ from this description of the nature of Fire I conceive it to be no other than a certain congregation of most minute subtil and agile particles corpuscles or atoms call them what you please crowded together which being in the very first moment of life put into brisk and most rapid motion like that of the particles of Fire when first kindled do so long conserve that motion and their own subsistence as they have a continued supply of convenient nutriment sulphureous from the blood within Nitrous from the aer without and no longer For we cannot but observe that the Souls of all Brute Animals of what kind soever stand perpetually in need of a fresh supply of those two sorts of aliment insomuch that so soon as the recruit fails they languish and dye no otherwise than the flame of a lamp grows weak and dim and is extinguished for want of oyl or air But what is very remarkable besides fire and life there is not to be found in all nature any other thing whatsoever to whose act and subsistence such a supply of Sulphureous and Nitrous matter is necessary Nor is any other motion in the World whether it be of fermentation ebullition vegetation or other whatever besides that of Fire and Life subject to be arrested and suppressed immediately from defect of aer It was not then without very great reason that our Master Hippocrates affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Soul is
God so comparated as that from Soul and body united such a confluence of Faculties should result as are necessary to the ends and uses for which it was made Do but convert your thoughts awhile upon Mechanic Engines and seriously contemplate the motions powers and effects of them They are all composed indeed of gross solid and ponderous Materials and yet such is the design contrivance and artifice of their various parts as that from the figures and motions of them there result certain and constant operations answerable to the intent of the Artist and far transcending the forces of their divided ingredients Before the invention of Clocks and Watches who could expect that of iron and brass dull and heavy metalls a machine should be framed which consisting of a few wheels endented and a spring regularly disposed should in its motions rival the celestial orbs and without the help or direction of any external Mover by repeted revolutions measure the successive spaces of time even to minutes and seconds as exactly almost as the diurnal revolutions of the Terrestrial globe itself and yet now such Machins are commonly made even by some Blacksmiths and mens admiration of their pretty artifice long since ceased If then in vulgar Mechanics the contrivance and advantagious disposition of matter be more noble and efficacious than matter itself certainly in a Living Creature in a Body animate the Powers emergent from a conspiracy and cooperation of so many so various organs and all so admirably formed ought to be acknowledged incomparably more noble and more Energetic If the art of Man weak and ignorant Man can give to bodies of themselves weighty sluggish and unactive figure connexion and motion fit to produce effects beyond the capacity of their single natures what ought we to think of the divine art of the Creator whose Power is infinite because his wisedom is so Could not He think you who by the voice of his Will call'd the World out of Chaos and made so many myriads of different Beings out of one and the same universal matter could not He when He created Brutes so fashion and organize the various parts and members of their Bodies thereto so adjust the finer and more active contexture of their spirituous Souls and impress such motions upon them as that from the union and cooperation of both a Syndrome or conspiracy of Faculties or Powers should arise by which they might be qualified and inabled to live move and act respectively to the proper uses and ends of their Creation Undoubtedly He could and t is part of my belief that He did Nor do I more wonder at the Knowledge of Beasts by which they are directed in the election of objects and in the prosecution or avoidance of them than I do at their simple Perception of them by their outward senses since I conceive the one to be as much Mechanical as the other though perhaps the reason of the one is of more difficult explication than that of the other When you hear the Musick of a Church Organ is it not as pleasant to your mind as the Musick is to your ear to consider how so many grateful notes and consonances that compose the charming Harmony do all arise only from wind blown into a set of pipes gradualy different in length and bore and successively let into them by the apertures of their valves and do you not then observe the Effect of this so artificial instrument highly to excell both the Materials of it and the hand of the Organist that plaies upon it the like Harmony you have perhaps somtimes heard from a Musical Water-work as the vulgar calls it an Organ that plaied of itself without the hands of a Musician to press the jacks meerly by the force of a stream of Water opening and shuting the valves alternately and in an order predesign'd to produce the harmonical sounds consonances and modes requisite to the composition to which it had been set Now to the first of these Organs you may compare a Man in whom the Rational Soul seems to perform the office of the Organist while governing and directing the Animal Spirits in all their motions she disposeth and ordereth all Faculties of the inferior or Sensitive Soul according to her will and pleasure and so makes a kind of Harmony of Reason Sense and Motion And to the Other or Hydraulic Organ you may compare a Brute whose Sensitive Soul being scarcely moderatrix of of herself and her Faculties doth indeed in order to certain ends necessary to her nature perform many trains of actions but such as are like the various parts of an Harmonical Composition regularly prescribed as the notes of a Tune are prickd down by the law of her creation and determined for the most part to the same thing viz. the Conservation of herself So that she seems to produce an Harmony of Life Sense and Motion But this Analogy seems to be much greater in Brutes of the lowest order such upon whose Souls or natures there are not many Types or Notes of actions to be done by them imprinted and which according to that common saying of the Schools non tam agunt quà m aguntur act rather by necessary impulse or constraint than freely and of their own accord than in more perfect Animals whose actions are ordained to more and more considerable uses and upon whose Souls therefore more original lessons are as it were prick'd down and to which we cannot justly deny a power of both varying those innate prints and compounding them one with another occasionaly Which Power seems to be radicated in the Corporeal Soul by nature so constituted as to be knowing and active in some certain things necessary to it and capable also of being afterward taught by various accidents usually affecting it both to know other things and to do far more and more intricate actions All the Knowledge therefore these more perfect Brutes are observed to have must be either Innate or Adventitious The Former is commonly nam'd Natural Instinct which being by the Omnipotent Creator in the very act of their Formation infused and as an indelible Character impress'd upon their very principles or natures both urges them to and directs them in certain actions necessary to the prorogation of their life and to the propagation of their kind The Other is by little and little acquired by the daily perception of new objects by imitation by experience by mans teaching and by some other waies and in some Brutes is advanced to a higher degree than in others Nevertheless this same acquired cognition and Cunning also how great soever doth in some of them depend altogether upon instinct natural and the frequent use of it Here it would not perhaps be very difficult for me to recount what sorts of actions done by more perfect Beasts are referrible to their Congenite Knowledge alone what to their acquired alone and what to a combination of both I could also shew how their
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
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
are observable from their respective Characters or Effects In Hope therefore which we defined to be a gentle and sweet Effusion or Expansion of the Soul towards some good expected to come if we be possessed with an opinion that the thing desired will shortly come to pass I conceive that presently the Animal Spirits which before were imployed as Emissaries to contemplate the image of the object returning toward the Soul give notice of the approach of the guest expected and that thereupon the whole Soul composing herself by expansion to receive and welcome the same sets open all the doors of the Senses to admit more freely all the good belonging thereunto retains the imagination fixt and intent upon the gratefull idea thereof and by copious supplies of spirits dispatched into the nerves of the Heart so invigorates and quickens the pulse thereof that thereby the blood is more briskly sent forth into the outward parts of t he body as it were to meet the expected thing Whence it is that when we are full of Hope we feel a certain inflation both within and without in our whole body together with a glowing but pleasant heat from the blood and spirits universaly diffused But if during this comfortable emotion of the Soul there occurr any suddain cause of Doubt or fear she is instantly checked and coold into an anxious Retraction of herself and a sinking of the spirits so that the motion of the heart becomes weaker and slower and the external parts grow languid and pale For In Fear the Sensitive Soul which was before expansed being surprised with apprehension of approaching Evil and willing to decline it immediately withdraws herself into her retiring room and shrinks up herself into herself at the same time recalling her forces the spirits to her aid and compressing them If the Fear be exalted to the degree of Terror and the Evil seem impendent then at the same time the spirits are suddainly recall'd from the outguards the pores of the skin also are shut up by strong constriction as if the Soul would obstruct and barricado all avenues against her invading enemy whereby the hairs are raised an end and the whole body is put into a Horror or shaking After this if the passion continue the whole army of spirits being put into confusion so that they can not execute their offices the usual succors of Reason fail and the powers of voluntary motion become weak yea sometimes by reason of a resolution of the nerves and sphincters of the gutts and bladder the Excrements themselves are let forth involuntarily From this damp obscuring the Lucid part of the Sensitive Soul there quickly succeeds an Eclipse also of the Vital For the influx of the Animal spirits from the brain into the Cardiac nerves being intermitted the motions of the heart must of necessity be renderd weak and insufficient to maintain with due vigour and celerity the circulation of the blood which therefore stopping and stagnating in the ventricles of the heart causeth fainting and swooning by oppression and sometimes where the passion is hightned into Consternation also suddain death And from this arrest of the blood in the heart by strong constriction of the nerves thereunto belonging we may with reason derive that same anxious oppression and chilling weight which men commonly feel in their breast when they are invaded by violent Fear and upon which the most acute Monsieur Des Cartes seems to have reflected his thoughts when he defined Consternation to be not only a cold but also a perturbation and stupor of the Soul which takes from her the power of resisting evils that she apprehends to be neer This Fear when it excludes all hope of evasion degenerateth into the most cruel of all passions Desperation Which though by exhibiting the thing desired as impossible it wholy extinguish desire which is never carried but to things apprehended as possible yet it so afflicts the Soul that she persevering in her Constriction either through absolute despondency yeelds up herself as overcome and remains half-extinct and entombd in the body or driven into confusion and neglect of all things contracts a deep Melancholy or flyes out into a furious Madness in both cases seeking to put an end to her misery by destroying herself On the contrary when Fear gives place to Hope and that Hope is strong enough to produce Courage thereby to incense the Soul to encounter the difficulties that oppose her in the way to her end in this case she first dilates herself with great vigor and celerity breaking forth as it were into flashes of efforts then instantly diffuseth whole legions of spirits into the nerves and muscles to extend them in order to resistence or striking with all their forces and uniting all her powers into a brave devoir to overcome undauntedly pursues the the conflict Hence it comes that the breast being strongly dilated and contracted alternately the voice is sent forth more sounding and piercing than at other times as if to sound a defiance and charge at once the armes are raised up the hands constringed into fists the head advanced into a posture of daring and contempt of danger the brows contracted and the whole face distorted into an aspect full of terror and threatnings the neck swoln and most other parts distended beyond their usual dimensions All which symptoms evidently arise from a copious and impetuous effusion of Animal spirits from the brain and of blood from the heart into the outward parts ¶ From this concise explication of the motions of the Sensitive Soul the spirits and blood that constitute the passions of Hope and Fear with their dependents Animosity and Desperation the clue of our method leads us to the fifth classis of passions The consideration of good present and belonging to us in particular begets in the Soul that delight which we call Ioy wherein consisteth our possession of that good which the impressions of the brain represent to the Soul as her own First I say that in this delightful commotion doth consist the possession of good because in truth the Soul reaps no other fruit from all the goods she possesseth and when she takes no delight or joy in them it may justly be said she doth no more injoy them than if she did not at all possess them Then I add that the good is such as the impressions made upon the brain represent to the Soul as hers that I may not confound this Joy whereof I now speak and which is a Passion with Joy purely intellectual which enters into the Rational Soul by an action proper to her alone and which we may call a pleasant commotion raised by herself in herself wherein consisteth the possession of good that her intellect represents to her as her own Tho realy so long as the Rational Soul continues conjoyned with the Sensitive it can hardly be but that this intellectual joy will have the other that is a passion for its
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
Souls are unequal in their natural capacity of understanding and discourse because the disparity proceeds immediately from difference of Imagination mediately and principally from the various dispositions of the Brain For when the Animal Spirits being either of themselves less pure subtil and active than is requisite or hinderd in their expansion and motions are not able duely to irradiate and actuate the Brain affected with some distemper or originally formed amiss in such case the Phatasms created in the Imagination must be either deficient or distorted and the Intellect being obliged to judge of them accordingly must be misinformed Hence it often happens that by reason of some wound contusion or other great hurt done to the brain men who formerly were of acute wit and excellent understanding are more or less deprived of those noble Faculties and degenerate into mere fools or idiots For the acquiring and loseing the habit of intellection and ratiocination depends totally upon the Brain and Imagination the corporeal subject thereof but the Intellect it self since it hath no parts cannot be perfected by parts being from the beginning and of its own nature a full and perfect power of Understanding Nor doth it by accession of any whatever Habit understand more but is it self rather a Habit alwayes comparated to understand And in truth the principal Function of the human Intellect seems to be this that it be of its own nature merely intelligent that is knowing things not by ratiocination but by simple intuition But during its confinement within the body it is surrounded with that darkness that it doth not simply nakedly and as it were by way of intuition perceive all things which it understands but attains to most of its knowledge by reasoning that is successively and by proceeding as it were by degrees If therefore the Organ or instrument by the help of which the Intellect is obliged to ratiocinate or gradualy to attain to the knowledge of things be unfit or out of tune no wonder if it be not able to make good Musick thereupon Concerning the Fourth and last thing therefore namely the Manner how this Unintelligible Intellect of man comes to know speculate and judge of all Phantasms or images pourtraid in the Imagination I can much more easily guess what it is not than what it is I am not inclined to espouse their conceit who tell us that the Rational Soul sitting in the brain somewhere near the original of the nerves belonging to the Senses as a Spider sits watching in the centre of her net and feeling all strokes made upon them by the Species of sensible objects distinguishes and judges of their several qualities and proprieties by the different modes of their impressions Because the supposition of a percussion or stroke to be made by a Corporeal image is manifestly repugnant to a Faculty incorporeal But whether or no I ought to acquiesce in that other opinion delivered and maintained by a whole army of Contemplative men viz. That the Intellect knowes and discerns things by simple Intuition i.e. by beholding their Images represented in the Phantasy as we see our faces represented in a mirror or looking-glass truely I am yet to learn from wiser heads than mine For though I admire the subtilty of the conceipt and love not to be immodestly Sceptical especially in matters that transcend my narrow comprehension yet to speak ingenuously I as little understand how Intuition can be ascribed to an immaterial that hath no Eyes as I do how Feeling of strokes can be ascribed to a thing that cannot be touched Nevertheless I will not point blanck deny this latter opinion to be true only because I cannot perceive the Competency of such an act as intuition to the incorporeal Soul of man for that were to make my scanty reason the measure of truth and to confide more in my own dulness than in the admired perspicacity of so many eminent Wits preceding me Wherefore having confess'd my ignorance I refer the matter to your arbitration allowing you as much time as you shall think fit seriously to consider the same and in the interim contentedly suspending my curiosity which hath too often perplexed me For hitherto could I never drive it into my head how those terms of infusion connexion and intuition can be intelligibly applyed to a spiritual or incompound essence such as we conceive the Reasonable Soul to be and if I have used them in this discourse it was rather because I could think of none less improper than because I approved them as adequate to the notions to which they are vulgarly accommodated Besides I hold it extremly difficult not to speak some non-sense when we adventure to treat of the nature of spirits whereof we understand so little and you I presume will rather pitty than condemn a man for stumbling in the dark But I have too long detain'd you upon Preliminaries and therefore deprecating your impatience invite you now from the porch into the little Theatre of the Passions which I design'd to erect more for your divertisement than study SECT IV. Of the Passions of the Mind in general TAking it for granted then from the reasons precedent that in Man besides the Rational Soul by which he becomes a Reasonable creature there is also a Sensitive one by which he is made a living and sensitive creature and that this later being merely Corporeal and coextens to the body it animates is by the law of its nature subject to various Mutations I come in the next place to consider what are the most remarkable of those Mutations and the Causes whence they usually arise as likewise the principal effects of them upon the body and mind of man Obvious it is to every mans notice that there is a twofold state or condition of his Sensitive Soul one of quiet and tranquillity another of disquiet and perturbation every man living finding his spirit sometimes calm and serene sometimes agitated and ruffled more or less by the winds and tempests of passions raised within him In the state of Tranquillity it seems probable that the whole Corporeal Soul being coextens to the whole body inshrining it as the body is to the skin envesting it doth at the same time both inliven all parts with the vital flame of the blood to that end carried in a perpetual round as the vulgar conceive the Sun to be uncessantly moved round about the Earth to illuminate and warm all parts of it and irradiate and invigorate them with a continual supply of Animal spirits for the offices of Sense and Motion And this Halcyon state certainly is the only fair weather we enjoy within the region of our breast and the best part of human life On the contrary in the state of Perturbation all that excellent Oeconomy is more or less discomposed Then it seems that the same frail soul is so strongly shock'd and commoved that not only her vital part the blood the calm and equal circulation
intelligibly distinguished by having respect to the same Circumstances For since there are of Conceptions three sorts whereof one is of that which is present which is sense another of that which is past which is Remembrance and the third of that which is to come which is called Expectation it is manifestly necessary that the condition of the pleasure or displeasure consequent to conceptions be diversified according as the Good or Evil thereby proposed to the Soul is present or absent For we are pleased or displeased even at things past because the Memory reviving and reviewing their images sets them before the Soul as present and she is affected with them no less than if the things themselves were present So also of things future forasmuch as the Soul by a certain providence preoccupying the images of things that she conceives to come looks upon them as realy present and is accordingly pleased or displeased by Anticipation every conception being pleasure or displeasure present This being presupposed we proceed to the Genealogy of the passions When the image of any new and strange object is presented to the Soul and gives her hope of knowing somwhat that she knew not before instantly she admireth it as different from all things she hath already known and in the same instant entertains an appetite to know it better which is called Curiosity or desire of Knowledge And because this Admiration may and most commonly is excited in the Soul before she understands or considers whether the object be in itself convenient to her or not therefore it seems to be the first of all passions next after Pleasure and Pain and to have no Contrary because when an object perceived by the sense hath nothing in it of new and strange we are not at all moved thereby but consider it indifferently and without any commotion of the Soul Common it is doubtless to Man with Beasts but with this difference that in Man it is always conjoyned with Curiosity in Beasts not For when a Beast seeth any thing new and strange he considereth it so far only as to discern whether it be likely to serve his turn or to hurt him and acordingly approacheth neerer to it or fleeth from it whereas Man who in most events remembreth in what manner they were caused and begun looks for the cause and beginning of every thing that ariseth new to him Whence it is manifest that all natural Philosophy and Astronomy owe themselves to this passion and that ignorance is not more justly reputed the mother of Admiration than Admiration may be accounted the mother of knowledge the degrees whereof among Men proceed from the degrees of Curiosity Now this Passion is reducible to delight because Curiosity is delight and so by consequence is Novelty too but especialy that novelty from which a Man conceiveth an opinion of bettering his own estate whether that opinion be true or false for in such case he stands affected with the hope that all Gamesters have while the Cards are shuffling as Mr Hobbs hath judiciously observed Nevertheless it seems rather a calm than a tempest of the mind For in Admiration whereby the Soul is fixt upon the contemplation of an object that appears to her new and strange and therefore well worthy her highest consideration the Animal spirits are indeed suddainly determined and with great force partly to that part of the brain where the image is newly formed and partly to the Muscles that serve to hold the organs of the external senses in the same posture in which they then are that so the object may be more clearly and distinctly perceived yet in the heart and blood there happens little or no commotion or alteration at all Whereof the reason seems to be this that since the Soul at that time hath for her object not good or evil but only the Knowledge of the thing which she admires she converts all her power upon the brain alone wherein all sense is performed by the help whereof that knowledge is to be acquired And Hence it comes that Excess of Admiration sometimes induceth a Stupor or Astonishment and where it lasteth long that wonderful disease of the brain which Physicians name Catalepsis whereby a Man is held stiff motionless and senseless as if he were turned into a statue For it causeth that all the Animal Spirits in the brain are so vehemently imployed in contemplating and conserving the image of the object that their usual influx into other parts of the body is wholy intercepted nor can they by any means be diverted whereby all members of the body are held in a rigid posture inflexible as those of a dead carcas or of Man killed by lightning Of this admirable effect of excessive Admiration Nich. Tulpius an eminent Physician of Amsterdam hath recorded observ medic lib. 1. cap. 22. a memorable Example in a young Man of our Nation who violently resenting a suddain and unexpected repulse in his love and astonished thereat became as it were congeal'd in the same posture and continued rigid in his whole body till next day Immoderate Admiration therefore cannot but be by fixation of the Spirits hurtfull to health After admiration followeth Esteem or Contempt according as the thing appears great and worthy estimation or of small value and contemptible For which reason we may esteem or contemn ourselves also from whence arise first the Passions and consequently the Habits of Magnanimity or Pride and of Humility or Abjection But if the Good that we have a great esteem of in another man be extraordinary then our esteem is increased to Veneration which is the conception we have concerning another that he hath the power to do unto us both good and hurt but not the will to do us hurt accompanied with an inclination of the Soul to subject ourselves to him and by fear and reverence to purchase his favour All which is evident in our worship or veneration of God That these two contrary Passions Existimation and Contempt are both consequents of Admiration is inferrible from hence that when we do not admire the the greatness or smalness of an object we make neither more nor less of it than reason tells us we ought to doe so that in such case we value or despise it without being concerned therein that is without passion And although it often happens that Estimation is excited by Love and Contempt proceeds from Hatred yet that is not universal nor doth it arise from any other cause but this that we are more or less prone to consider the greatness or meanness of an object because we more or less love it But though Estimation and Contempt may be referred to any objects whatsoever yet are they then chiefly observed when they are referred to ourselves that is when we put great or small value upon our own merit And then the motions of the Spirits upon which they depend are so discernible that they change