one another and making haste to follow the first finding them in their way dash against them and drive them as if they indeed opposed their course For it 's the property of Boldness and Anger to move the Soul and the Spirits by sallies and by swinges The Spirits move themselves by sallies forasmuch as the danger they are threatned withal continually sollicites them to make new endeavors to surmount them which commonly happens not to those Passions which tend to good where the Soul having nothing to fear abandons herself to every object which pleaseth and as if she would cast herself whole and all at once before it she drives the Spirits thereunto like a flood without minding to recreate them whence afterwards follow Languors Swoonings and other accidents which we have treated of in our Discourse of Joy But although these sallies are common to Boldness and Anger it 's certain that they are more frequent and more readily doubled in this then in the other because Grief which always accompanies it provokes and at every moment urgeth the Soul and that weakness often meets with it which renders it the more diligent and careful instead that in Boldness seeing onely the ill comes without resenting it and confiding in her own strength she believes that this crowding of them together is no ways necessary Let 's therefore conclude that Grief restrains the Spirits and makes them retreat to the Heart that Boldness stiffens and drives them forth that the forcings of the Soul cause them to make these sallies which at every moment precipitates them one on another and that from the combate of so many different motions this turbulent ebullition and agitation proceeds wherewith the Spirits are agitated in this Passion To seek now what the end of all these motions is and what the Souls motives is when she excites them were a useless thing at least in respect of the stiffening and darting forth of the Spirits which have been curiously examined in the precedent Chapters And as for those which Grief causeth we shall then propose them when we treat of that Passion for as concerning the shock the ebullition and the trouble which here happens they are effects which are done out of necessity without the Souls intention of producing them being altogether useless for her design Yet not to leave the Reader in doubt concerning those two kindes of motions which in Grief we assigned the spirits it shall suffice to say by way of advance that the soul is not at that time content to cause the Spirits to retire to the heart but that she also causeth them to shut themselves up in themselves and in the design which she hath to estrange herself from the ill which urgeth her she conceives slight is not able to save her from the danger unless she shut herself up in herself if she stop not the Enemies passage and if as much as she possibly can she hide not herself from him After this it will be nothing difficult to declare how Hope and Desire which are always with Anger may finde in the esmotion she causeth that which is proper for them and causeth their subsistence for since the spirits dart themselves forth in desire and stiffen themselves in hope Boldness which causeth both of these motions must needs favor the birth and preservation of these two Passions even so it is with Hate and Aversion which commonly accompany Anger forasmuch as their agitation being conformable to that Grief raiseth up as in its place we shall make known it 's nothing strange that they are found with it that they dwell together and maintain one the other What is most difficult herein How the motion of the spirits in Anger can suffer that of Joy is to explicate how all these motions may accommodate themselves with that of Joy for it 's certain that in the hight of danger the hope of revenge alone satisfies the Mind and even we have an extream pleasure to imagine we are revenged and that Vengeance executed is sweeter then hony as the Poet says Now if Joy dilates and sweetly disperseth the Spirits how is it possible it can subsist with Anger which restrains and drives them forth with impetuosity We may hereupon say that Joy may form it self in the superior part of the Soul whilst Anger agitater the inferior and that when the Spirits which serve these two Powers are moved with contrary motions without incompatibility because it 's performed in several places But if Joy descends into the inferior part we must necessarily believe that in the same instant she drives away Anger that the storm which this raised dissipates it self at the arrival of a Passion which always brings with it a calm and serenity In effect when a man flatters himself with the pleasure which he shall reap in his revenge he resents not the same agitation and those transports which possest him before his looks are more sweet his countenance is calm and all his actions are more modest I confess that this may be very suddenly changed but yet it 's still true that at that instant he resents it not and that Pleasure and Anger are two Passions which may succeed one another but yet are incompatible as well by reason of the contrary motions which they produce as of the opposite motives which they have This clearly appears when we have effectually revenged our selves for then Anger quite ceaseth and the Joy of the Victory we have obtained remains alone and those Passions which usually follow it as Vanity Insolency c. What kind of heat produceth Anger We should now speak of that Heat which accompanies these motions and the ardor which this Passion kindles in all the parts But this hath been amply done in the discourse of Boldness wherein we did shew that the Soul and the Heart have power to augment the natural heat when it 's necessary and that she hath no occasion wherein its assistance is more useful then in those Passions which are to assault ill For as this quality is the most agile of all and most fit to destroy what is hurtful it 's also the most powerful instrument which the Soul hath to employ in its combates wherein the first design she hath is to bereave the enemy of his power of doing ill For which reason in these encounters she raiseth it up she augments it and entertains it in the Heart which is its natural source and from thence by a particular priviledge which these two Passions have she sends it to those organs which she intends to employ If in effect there are others in which she is dispersed to the outward parts it is not that it is sent thither because it is useless it 's because it follows those Spirits which are sent thither but herein both of them are led by the Soul being necessary for the design which she proposeth herself the Spirits to conveigh strength to the parts and heat to destroy
approach of those vapors which the Humors casts on those organs which extending the Membrane which environs them render it more united more polished and more fit to reverberate the light which they receive Add also that the continual motion wherewith they are agitated makes them sparkle and glister the more to which we may also add that their Driness renders their brightness more quick and peircing it being certain that humidity dims the light and that the refraction it makes there weakens the rayes instead that on dry and polished bodies it 's reflected and reverberated all whole and pure for which cause in Love and in Joy how sparkling soever the eyes be by reason of their humidity yet they have not so strong and so penetrating a splendor as these have But whence doth this driness proceed Is it not from the vehemency of the heat which consumes all the humour which runs over the Eyes or rather sharp and drying vapors which rise from that cholerick humour which is agitated for where-ever they arrive they render the skin dry and parched as is observable in burning Feavors and in cholerick constitutions Besides this Fiery Eyes the splendor we have spoken of mixing it self with that colour which the blood brought to those parts produceth an enflamed redness which renders the Eyes fiery even like unto coals of fire They cast themselves forth The Eyes advance outwards whether because they receive a great quantity of spirits of vapor and of blood they swell and so are constrained to occupy the greater room or because the spirits which issue out with impetuosity drive those parts out of their natural scituation or finally because the Soul which is carried out of her self draws them along with her and causeth them to make a sally like her own Wandering Eyes The Eyes are wandering which continually move their sight here and there without fixing on any object make a part of this furious look and it 's principally what renders them frightful and formidable for which cause those who have treated of the Nature of Beasts say that the Panther which after this manner always rowls its Eyes hath a more terrible and frightful look then any other and that there is no Beast how fierce or bold soever it be which it doth not fright and terrifie therewithal However when the sight becomes thus wandering in sickness it 's a certain sign that the party is falling into fury Yet we must observe that fear also produceth the same effect and often renders the looks wilde and inconstant but besides that the air of the Face which accompanies those Passions may alone observe a great difference betwixt those looks it 's most certain that they are effectually different from one the other neither are they made in the same manner For fear causeth us to cast our eyes on this and on that side but how light or quick soever the motion it affords them is it for a while stops them on those objects which present themselves and it appears clearly that it seeks them to consider them and to see whether it be from them the ill must happen which she fears But fury without design carries the sight here and there and without heeding what it encounters casts the eyes on things without seeing them and all its looks are lost looks and truly wandering Now these motions partly come from heat which is a moving quality and when it 's provoked it puts all in disorder partly from that agitation which the spirits suffer which easily communicates it self to the Eyes being as they are moving partly from the Souls transport which abandons the conduct of those organs and suffers them to move at the pleasure of the tempest which she raised The Brows are not knit And according to my opinion it s also the reason why the Brows are not shrunk up as in the fierce look for since their contraction is an effect of that care which the Soul takes to fortifie herself which she always also preserves so long as she is herself when she is once carried away with fury and that she is as it were out of herself she then loseth the remembrance of her preservation and hath no other motions but those which the blindness and madness of the Passion gives For which cause when she darts impetuously casts herself out of her natural situation she draws with her the most movable parts and so causeth the Brows and Lids to lift themselves up in pursuit wherof the openings of the eyes must not onely be greater but they must also-become rounder because the Lid cannot open much but its angles must be widened which must also be drawn the nearer to one another to facilitate this extention which is made in the circumference Now besides that this causeth a round figure a greater part of the white of the Eye must also appear which renders the look more strange and dreadful Tears which are sometimes shed in Anger may come from the Grief which we suffer by reason of an injury Whence Tears in Anger yet commonly they have no other source but the despight we have for not being revenged for which cause Women and Children are more subject to weep in the strength of this Passion then Men because they then acknowledge their weakness and are forced to suffer the wrong which was done them without seeking satisfaction To know now how these tears are formed and what the motive of the Soul is when upon these occasions she sheds them its what in its place must be examined and to which we have destined a particular Discourse which shall follow that of Grief But we have sufficiently spoken of the Charactâ—â—â— which Anger imprints on the Eyes 〈◊〉 now consider those which she forms on the other parts of the Face The Lips grow thick by reason their substance is soft and spungy The Lips grows thick which easily imbibes the blood which runs thither And being filled therewith they overturn themselves their bounds being free and being not restrained by the neighboring parts But whence comes their trembling The Lips tremble and principally that of the lower Lip Is it not that the spirits crackle in those parts and cause that part which is extreamly movable to tremble or that the Choler which is moved pricks the stomack which hath a great sympathy with the neather Lip whence it is that in sickness the trembling of that part is a sign of vomiting The Lips press one another Sometimes they joyn and press one the other to retain breath and thereby to render the motion the more strong or to fortifie those parts which grow hard and stiff by the contraction of the Muscles as hath been said in the Chapter of Boldness They also sometimes retire themselves The Lips retire themselves and discover the teeth which most part of Beasts usually do when they are angry because those are their natural Arms which they discover to fright
case the window of Momus were very necessary for it How ever it be the soul is not content after this manner only to agitate the spirits and the humors in the passions she also causeth those parts to move which are capable of a voluntary motion as being those which are the most powerful to seek and imbrace good and to repel or flye evil and to speak truth this motion of the spirits is often a succour very useless to the soul and which serves rather to shew her precipitation and blindness then to obtain what she proposed to her self for when they cast themselves into the face she fancies to her self that it is she her self that runs thither and when they retire themselves to the heart it s she also who hides her self there although she be already at the place where she would arrive and that she abandons not that wheene she thinks to estrang herself and what benefit is it to a Creature for the spirits and the blood to goe to the encounter of an agreeable object since neither the soul nor the body come nearer to it nor are any more united to it and that the sences only are they which ought to make this union we may say the same of the resistance she would make to those ills which present themselves for what relation is there betwixt the spirits and an injury and what effect can they make to drive back an ill which most commonly is only in opinion which sometimes is no more or which even is not yet made But it is not thus with voluntary motion for indeed here the hands draw and take what 's useful the body is carryed towards what is lovely it truly keeps a distance from what 's ill and flyes or drives away what incommodates it It s true that there are some of these motions where the soul deceives it self aswel as in that of the spirits how many lost steps ridiculous postures and idle words are there in Passions to what use are these several motions of the head those different figures which the forehead the eyes the nose and the mouth form There may be some relation with the design which the soul proposed since its certain that in shame she casts down the eyes as if she would hide herself that she lifts them up in Anger as if that served to repel an injury and that in scorn she lifts up the nose as if she would drive away what she disdains But it s easie to perceive that herein also she deceives her self and that the blindness and trouble in which she is causeth her to use means which benefit her nothing to the obtaining of what she desires 'T is not that she is therefore to be condemned in all these motions there are many which happen without any design of hers which although they are not against her intention yet she is not the cause of them 't is but by a certain necessity that they follow those motions which the soul inwardly excites for we cannot with reason say that she proposeth in anger the hinderance of respiration and of speech the inflammation of the face and the sparkling of the eyes But these are effects which follow the agitation of the spirits which impetuously cast themselves on the exterior parts as we shall say hereafter By this discourse we may not only perceive what the causes of those motions which the Passions excite are but also which those are which make moral Characters and which make the corporal For those which the soul imploys by a clear and distinct knowledge to obtain the end she pretends in every Passion make the moral Characters and those which she useth by a pure instinct or which happen without any intention of hers form the corporal Characters For these latter are of two sorts the one are by the command of the soul the other are by necessity as you will see more particularly in the following discourses CHAP. II. The Characters of Love LOVE is not only the Spring of all the Passions but even of all the good and of all the ill which happens to men without it there would be no Sciences in the world Vertue would be without followers and Civill society would be but an imaginary good it is that which breeds in us the desire of fair things and makes us possesse them and by a wonderful incantation changeth and transformeth us into them to it we owe all the good things we possesse it may give us those which we want and if it drive not from us the ills which necessarily accompany this life at least it sweetens them nay and even renders them pleasing makes them the instruments of our felicity But this is it also that corrupts vertue ruins society and renders art despicable And if it hath truely brought into the world these excellent things it seems it is only to drive them out again That noble vigor which incites the minde to fair actions that divine fire wherewith they say the soul is clothed and which naturally raiseth it towards Heaven languisheth and dys under the weight of base and terrestrial things upon which this Passion fixeth it In short its this that forms all the tempests which agitate our life there would be no grief no fear nor no despair were there no love and who ever will neerly consider all the passions will easily beleeve that they are but several motions which it causeth and different figures which it assumes Now as there are but few objects which can reach the soul which are not able to move this passion And whereas Riches Honor Pleasure and in a word all Goods whether false or true may raise it we will not here disimbroile this Chaos and our design gives us not leave to speak of any other kind of love but that which beauty begets in the appetite Neither is it a slight enterprize notwith standing the helps those great men of the times past have given us and what endeavour soever we have already made to discover its origine yet are we constrained to confesse that there is somewhat in it which is divine whereto our spirit cannot attain and the same poverty which we finde as they say at its birth happens also in our thoughts when we would speak of it so that were it necessary to observe all the effects thereof we might sooner count the waves of the sea then the motions it causeth in the soul neither doth heat produce or corrupt more things in the world then love causeth both good and evil actions In effect its the instrument of that divine Art which Nature hath provided to preserve her most exellent works without it long since we had no more spoken of Families of Peoples or of Common-wealths and those which were esteem'd the most flourishing had been but the Assemblys of a sort of wild savage beasts had not love sweetned and civilz'd them for it s it that forms us to a civil life which is the true
that the Appetite in darting it self so goes beyond its natural bounds and that as animate bodies it goes from one to another to advance towards the absent good all this agitation is made in it self as we said in the discourse of Love and although it seems as if it would cast it self out it onely beats against its bounds and drives those parts as waves which beat on the shore without being able to go farther But since in effect the Soul goes not out of it self and that consequently it approacheth not the destined good we may enquire to what purpose the motion serves which it makes in this encounter we must doubtless confess that it is often useless to it if it penetrates not into the Faculties which may move the creature towards the good and give it the possession thereof For Nature hath given the Appetite the power to move it self thus onely to inspire the same Motion into those Faculties which are under its direction The agitation it gives it self is the Idea of that which the moving qualities ought to have outwardly it is like the chalk and the designe of a work which is to be finished in the Organs but if it rest there they prove vain and useless throws and sallies they are imperfect Motions and unformed desires which in some manner offend Nature for that she having destined them for action they destroy the order and commerce which she hath established amongst the Faculties of the Soul when they drive them not to the end she proposeth In effect there is so great a relation and so essential an order between the Desire and the enjoyment that we never form desires for those things which we beleeve impossible because the Soul at that time hath no end nor aim to work and can produce no action unless it have a motive to excite it and which staggers it since that the end is the first of all causes and that which gives them efficacy and Motion I know that there are several things we unprofitably seek which can never be acquired what care or pains soever we take but for that we do not consider the impediments and obstacles which we ought therein to encounter And if reason sometimes proposeth them and that contrary to its advice we continue to wish for them this disorder comes from the imagination which most commonly fancies things feasible which easily perswade the Appetite thereunto which afterwards causeth those vain and chimerical desires of which we have now spoken It is far a greater difficulty to know how this darting forth may be effected when Desire mixeth it self with Fear Grief and other Passions where the Soul inwardly retires it self and venters it self sooner then it seems to have gone out We may well beleeve that these Motions follow one another as we said it happens in Love that after the presence of ill hath made the Appetite retreat Desire sends it forth again to seek the good which is to accrew unto it by the absence of the ill and that there is thus every moment a continual ebbing and flowing of all these Passions but I beleeve this happens not always so and that even in flying the Soul may make the Motion which the Desire asketh without being obliged to return the same way As he who flees his enemy at the same time gets farther from him and neerer the place of his security so it is likely the Appetite retiring it self may at once shun evil and pursue good and that the same endeavours and the same strivings it makes to hasten its flight may also serve to form those desires which it hath to possess the good it fancies and that it seeks to go out of it self in the same manner as when there is nothing but what is purely good which attracts it for the Soul is so much disturbed at the presence of ill that it seems as if it were not enough to flee and estrange herself from it but that she must even hide and steal her self away from her self that she may by precipitating her flight go beyond her bounds and go out of herself as she doth in the pursuit of good But it is an errour which the Passions easily inspire in a blind power which is not guided by Reason whatsoever endeavour she makes she remaines still within her own limits and leaves not those places which she beleeves she hath abandoned it is true that the Spirits which follow the Motions in effect retire to the Centre of the Body and that the Organs cause a real flight in the creature which is surprised with this Passion but all this is without the Soul and we are to speak onely of what is within For the full clearing of this definition we have given there remains onely to be examined whether the Absent Good is the true Object of Desire for we proposed at the beginning of this discourse two very considerable Objections which seem to prove the contrary since it is evident we often desire the things we enjoy and that Absence being an evil is rather capable to take off the Appetite then to provoke it thereunto so that in this case the Object of Desire cannot be different from that of Love and so both must be but one Passion For the first we have already shewed in the former Discourses that when we desire the good we possess we alwayes fancy somewhat which we doe not yet enjoy whether it be that the most part of goods not presenting themselves to it in the whole there must still be a part wanting or whether this possession being to be but of a short continuance we desire its continuation as a good which is still to come To the second we must say although it be true that absence draws not the Appetite and that it is goodness onely it doth not therefore follow that Love and Desire have the same Motives nor that both make but one Passion for besides that it seems that Motion draws not always its species from the end it tends unto but ever from the middle through which it passeth to reach thither as we may judge by the circular Motion which is onely different from the direct but for that it makes a bent line and for that cause should these Passions have but one Object yet they must be of different species by reason of the different way they take to attain it it is true that in moral things the conditions and circumstances which have no relation with the Object diversifie the Motives of Actions and that the absence of Good gives another Motion to the Soul then goodness of it self alone gives for although it always seeks to unite it self to the good it knows if it be not present it must add another design to this first inclination and take care to draw near what is far from it before it can unite it self and gain a perfect enjoyment so that the true Motion of Desire is the Souls drawing neer and not the
there left and feeling also if we may so speak the shake which the desire of Vengeance had given it it insensibly suffers it self to be carried away and so continues its first designs which it always causeth happily to succeed being no longer conducted by the Sences nor by Reason nor taking any other counsel but such as self-love and Pride which Anger brings along with it affords it For it is from thence these advantages come which a man who sleeps upon his wrath believes he receives in all his Dreams it seems to him that he is alwayes the stronger of the better address he never sees his Enemy but he represents him unto himself either weak or submitting and he in them undertakes no combate but he comes off with the Victory and in Triumph But it may also happen that the Soul may be altogether in a calm and that no remains of the trouble which the Passion had before brought may stay behind and yet all these illusions will not forbear to happen and then it is no longer a continuation of its first designs but a new motion which the Spirits and the Humors raise in the fancy for whether their agitation subsists after that of the Soul the impression of the motion preserving it self longer in these bodies then in the Appetite whether by reason Choler being separated from the mass of blood cannot so soon resume its just place both are able to form all these violent Dreams which we have spoken of The difficulty is to know how this may be done since these things touch not the sences which are benummed nor consequently the imagination which works onely on those images which it hath thence received And were they even at liberty there is no likelihood that they should know what passeth thus in the secret of the Veins What then is it which can raise in the Soul all these Chimera's and Phantasms which have so much relation with that Motion which the spirits then suffer and so much resemblance with that humor which is in disorder We must certainly confess that besides this exterior knowledge which the Sences afford her she hath another which is interior and secret which Nature hath inspired by means whereof she sees and knows all what is done in her organs and that with that light she who is present with all the parts easily observes what is done in them and afterwards communicates it to the imagination which is as it were the center of all her knowledge But forasmuch as this is obscure and confused she instructs not this Faculty clearly and affords it onely a general view of those objects which concern her it 's for the same reason also that she forms no perfect images which respect things as they are but which onely have some relation and agreement together So when choler is moved although the Soul distinctly knows not the nature nor the species yet she knows it to be a humor which is hot and ardent and upon the report which she hath made thereof to the imagination this fancies to it self sparkling colours flames and burnings which have a conformity with that general notion which she had received of them And because that she also knows that this Humor serves Anger and Boldness to destroy the Enemy which they assault seeing herself in such a condition as in these Passions she useth to be in she presently thereupon proposeth such objects and designes and so forms Enemies Assaults and Combates We may say as much of the agitation which remains in the Spirits after the esmotion of the Soul is at an end For observing it during sleep she who knows that it 's the motion which in Anger she makes use of reingageth herself afresh in this Passion and sleeping reassum the desires and designs of revenâ—â— which waking she had already given over She doth the like also proportionably when the other humors are irregular when the spirits finde themselves agitated with the motion of some other Passion in a word it is thus that she forms all Dreams which come from the good or ill disposition of the body as we have shewed in the Treatise of Love out of Inclination There remains two effects onely to be examined concerning which we must consult Physick for it is from her we must learn What Pulse there is in Anger and in what disposition the Heart and the Lungs are when it is kindled in those parts As for the first All Physicians are agreed That the Pulse herein is great high quick frequent and vehement and that the violence of the heat and force of the vital Faculty are the principal causes of all these differences But although all this be true yet we may say that this kinde of Pulse is not proper and particular to Anger since it is also to be found in Boldness as we declared treating of that Passion and that certainly there must be somewhat which hitherto hath not been observed which distinguisheth it from this there being no probability that these two Passions should diversly agitate the Soul and the Spirits without causing also in the Heart and in the Arteries different motions It is therefore certain that in both of them the pulse is great and high but in Boldness it is full and extented and we may feel the Artery under our fingers which swells every way instead that in Anger it puts all her endeavor forwards and without enlarging it self it darts it self outwardly making the pulse thereby high which seems rather streight then large And certainly as the Spirits follow the design of the Soul which throws herself out of herself to assault the Enemy their sally must needs be made as hers is from the center to the circumference and that if the Arteries are to be restrained as it is necessary and as we shall hereafter demonstrate it ought to be by the sides that the Spirits may be left at liberty to dart themselves forth but there is no question to be made of this effect nor of its cause if we remember that Grief and Boldness are here mingled together and that at the same time both of them agitate the Heart and the Arteries with a motion proper to them for if Grief ought to restrain it that Boldness at the same time might open it they must be streightned in some of the parts and enlarged in others in pursuit whereof the Pulse appears high without being extended as hath been said yet we must observe that it is principally so in the motions of Anger or that when it is in the ardor of Vengeance or that it turns into Fury this contraction is no more felt but it is found to be altogether large and full as it is in Boldness or whether the sence of Grief be stifled or its effect suspended by the violence of other Passions or whether the Soul which is then as it were out of herself minds no longer her preservation and without having a care of sheltering her self she blindly
violent agitation all the functions of Sence and principally those of Judgment being not to be performed but when the Soul enjoys a great Tranquillity as Aristotle says Whence it also happens that Nature hath placed the brain so far from the principle of heat that its quiet might not be disturbed by the neighborhood of that active and turbulent quality as we shall more amply hereafter declare CHAP. III. Of the Motion of the Spirits and of the Humors in Anger AS Rivers which run into the Sea are sensible of those storms wherewith it is agitated The spirits in Anger have contrary motions those spirits which like Rivers take their source from the Soul and discharge themselves there also must needs suffer part of that great tempest which Anger raiseth therein And they must be shaken with the same violence and agitation which she resents in herself If it be therefore true that she is then moved with two contrary motions and that at the same time when Grief makes her retire Boldness raiseth her up and drives her forth it 's necessary that the spirits to whom she communicates all her commotions must be agitated after the same manner and that as she doth they must restrain and retreat themselves at the same instant when she raiseth and darts herself forth against ill And certainly did not Reason force the mind to confess this Truth the effects which Anger produces would sufficiently prove it For besides that a man often grows pale when he is carried away with this Passion that his voice is vehement and sharp and that commonly we see in his Face sadness mix and confound it self with fury which can proceed from nothing but this contrariety of motions it 's impossible to doubt it if we consider the different pulse which is proper for Anger and the consistence which the Heart and the Lungs have when it 's kindled in those parts for it hath this in particular That it makes the pulse higher and more elevated then large and extended And that it retires the Heart and Lungs in themselves although it then swells them and raiseth them up now this can be but from these two opposite motions we have spoken of as we shall more fully declare when we enquire into the causes of those effects But although this be most certain yet we must confess that it 's harder to conceive how such bodies as the spirits are can at the same time suffer motions which seem incompatible for although there are many examples in Nature which make it appear that a body may be moved in such a manner that Fish which swims against the course of the water are insensibly carried away with the force of the stream that a man may walk in a ship contrary to the course he shapes and that the heavens themselves are as they say carried towards the West by the Primum mobile whilst by their natural inclination they tend towards the East Yet this clears not the difficulty but leaves still a great difference betwixt these motions and those wherewith the spirits are agitated in this Passion for that there is but one motion in the former proper to the body moved the other is as a stranger and as the School says happens by accident but here these two motions which the spirits suffer are proper unto them it 's the same mover which produceth them it 's the same subject which receives them and it seems a contradiction that at the same time a thing should advance it self and go backwards that it should tend to two opposite places In a word that it should be and not be in the place where it is We must therefore fay that there are two ways whereby the spirits may receive these contrary motions How the spirits suffer contrary motions The first supposing them to have divers parts some of which are agitated after one manner and others after another just as it happens in the Streights where contrary Currents and Seas meet for as there are some waves which enter into one another some which justle and cause the beatings they give one another to boil exceedingly the same thing certainly is here done where one part of the Spirits which follows the motion of Grief and another which is carried away with that of Boldness and which meeting on the way causeth this turbulent and unequal agitation which is observable in this Passion the same way is like that which is performed in Boldness wherein the spirits stiffen themselves in themselves and yet forbear not to dart themselves forth For seeing the parts of a body may amongst themselves suffer a motion which may be different from that wherewith the whole body is agitated as it happens to the Arm when at the same time we stiffen and stretch it forth So it may also be that the spirits may retire in themselves and at the same time be violently driven into the exterior parts And truly as Grief makes its impression before Boldness because we must resent an injury before we will our revenge it 's certain that at that instant the spirits restrain themselves so that Boldness coming after and not driving Grief away it must raise the Spirits restrained as they are and without making them lose the disposition it finds them in drive them to those places where they are necessary Now although in little Anger 's it may happen that the Spirits will be moved onely after the latter manner yet commonly they are by both sorts at once and it must necessarily be The better to conceive this great storm which they raise in the veins we must fancy to our selves that they do not onely restrain themselves as we have said but that there are some which run and flie to the heart and others which issue out and impetuously cast themselves forth and that in this encounter which is thereby made they embroyl and confound themselves they justle and raise themselves up and so they make a current full of boilings and of foam it 's true that according as Grief or Boldness predominates in this Passion the ebbing and flowing of the spirits is stronger or weaker for when Grief is greater which is properly what we say is to be vexed there are more spirits which retire to the heart then there are which are darted forth On the contrary when Boldness is greater as when Anger is violent and turns even into Fury there are more spirits which dart themselves forth then retire and then although the shock which they give themselves cannot be so great and seems to be unable to cause this agitation which is when they are of equal force yet this hinders not that trouble and tempest to be therein formed with the same violence which the excess of this Passion requires forasmuch as if the shock is not then performed by the encounter of these opposite motions yet it 's made by the frequent arrival of the spirits which like impetuous floods precipitate themselves on