present Infamy for therein the blood coming from interiour parts to the Heart is transmitted through the Arteries to the Face where by a moderate sadness 't is fixed and hindred from returning again to the Heart for a time Likewise Redness of Face is seen also in Anger and an eager desire of Revenge Why the Face is red in Anger mixt with Love Hatred and Sadness and many times in Weeping Of Weeping Tears for Tears flow not from extreme sadness but that which is moderate joyned with Love and frequently with Joy For we must know Tears are only certain effluviums which continually expire from the eyes that emit more than any other part of the Body by the pores or otherwayes by reason of the largeness of the optick nerves and the abundance of small Arteries through which they pass which abounding or else not being well agitated condense and convert into water as is apparent in such as are weak and infirm who frequently sweat in that the Humours are not well agitated so when they abound though they are not more agitated as we see sweat ensues moderate Exercise But the eyes sweat not Tears therefore are either occasioned by changing the figure of the pores by which the Vapours pass through any accident whatever which retarding their motion and altering the order and disposition of the pores those Vapours which before passed regularly through those Channels run one into another as is frequently seen when any hurt befals the eye by any stroke dust c. and so become Tears Or by Sadness which cooling the blood contracts the pores of the eyes and consequently diminishes the Vapours but being joyned with Love than which nothing increaseth them more by the blood sent from the Heart it converts them into Tears in an abundant manner As we see Old Men and Women through Affection and Joy these Passions sending much blood to the Heart are exceeding apt to weep and this is frequent without any sadness at all For the blood by those Passions sending many Vapours to the eyes their agitation being retarded by their Natural coldness are instantly converted into Tears The like may be seen in all such as are subdued by small occasions of Grief Fear or Pity Groans how occasioned Tears are accompanied moreover by Groans which are caused by an abundance of blood in the Lungs driving out the Air they contained by the Wind-pipe impetuously The cause of Scrieches Crys and Laughter And sometimes Scrieches and Cries ensue which are usually more sharp than those that accompany Laughter though they are occasioned almost in the same manner in that the Nerves which contract and dilate the Organs of the Voice to make it sharper or flatter being joyned to those that open the Ventricles of the Heart in Joy and shut them in Sadness cause these Organs to be dilated or contracted at the same time For Laughter is only an inarticulate sound or clattering voice occasioned by the blood proceeding from the right Ventricle of the Heart by the Arterious Vein suddenly puffing up the Lungs and at several fits forces the Air they contain to break forth violently through the Wind-pipe which motion of the Lungs and eruption of the Air move all the muscles of the Diaphragma Breast and Throat whereby those of the Face are also moved having some connexion therewith Though Sighs as well as Tears presuppose Sadness yet the cause is exceeding different The Caufe of Sighs For as was said Tears follow when the Lungs are full of blood Sighs when they are almost empty and when some imagination of Hope or Joy opens the orifice of the venous Artery which Sadness had contracted for then the little blood that is left in the Lungs rushing at once into the left ventricle of the Heart through the venous Artery and driven on by a desire to attain this Joy which at the same time agitates the muscles of the Diaphragma and breast the Air is suddenly blown through the mouth into the Lungs to fill up the vacant place of the blood which we term a Sigh Laughter whence occasioned So Laughter seems chiefly to proceed from Joy and yet is rather from Sadness In that in the greatest Joys the Lungs are so repleat with blood that they cannot be blown up by fits Whence it is Joy never unless it be very moderate is the occasion of Laughter or that there be some small admiration or hatred joyned therewith And therefore 't is very obvious extraordinary Joy never produces Laughter Now the surprize of Admiration joyned with Joy so suddenly opens the orifices of the Heart that abundance of blood rushing in together on the right side thereof through the Vena Cava and rarified there passes thence through the Arterious Vein and blowing up the Lungs causes a sudden Laughter And so doth the mixture of some Liquor that rarifies the blood as the wheyest part of that which comes to the heart from the Spleen by some small emotion of hatred assisted by a sudden admiration which mixing with the blood there that is sent thither abundantly by Joy from the other parts may cause an unusual dilatation of the blood The cause of Joy and Grief Now the Spleen sending two sorts of blood to the Heart the one thick gross the other exceeding subtile thin and fluid Whence from this proceeds Joy as from that Grief and Sadness is the Reason why those who have infirm Spleens have their Lucida intervalla are subject by fits to be sadder and at other times merrier And so frequently after much Laughter sadness ensues in that the most fluid part of the blood from the Spleen being exhausted the more undepurated follows it to the Heart Laughter is also accompanied with Indignation but then for the most part 't is but feigned and artificial yet sometimes 't is and may be Natural as proceeding from the joy a Man has he cannot be hurt by the evil whereat he is offended especially finding himself surprized by the Novelty or unexpected encounter of the evil Nay without Joy by the mere motion of Aversion it may be produced forasmuch as thereby the blood being sent to the heart from the Spleen and there rarified and conveyed into the Lungs are easily blown up when it finds them empty For whatsoever thus suddenly blows up the Lungs causeth the outward action of Laughter Except as was said when sadness and grief convert it into groanes and shrieks which are accompanied by Weepings Another effect of these passions you have heard is Tremblings They are Of Tremblings rather an effect of Sadness and Fear which by thickning the blood the brain is not sufficiently supplied with spirits to send into the Nerves The same doth cold Air. They are occasioned also when too many or too few spirits are sent from the brain into the Nerves whereby the small passages of the muscles cannot be duely shut and so the motion of the Member is impedited Tremblings
Boldness is in most dangerous and desperate cases required joyned with hope or assurance of success Emulation as I said is also a sort of it but in another sence for Courage may be considered as a Genus that is divided into as many sorts of species as there are objects and as many more as it has causes In the first sence Boldness is a sort in the other Emulation which is nothing else but an heat disposing the Soul to attempt things which she hopes may succeed from the example of others yet so attended with Desire and Hope that they are more powerful to send abundance of Blood to the Heart than Fear or Despair to hinder it Cowardize is Diametrically opposite to Courage 't is a frigid languishing whereby the Soul is from the Execution of what it should do impedited It proceeds from want of Hope and Desire and very unbecoming a Gentleman and is extremely noxious in that it diverts the Will from profitable Actions yet is advantagious to the Body For by hindring the motion of the Spirits it also hinders the dissipation of their Forces Besides it frees him that 's possessed with it of pain Fear the opposite to Boldness or Affright is not only frigidness but as it were Animae atonitus that divests her of all power of Resistance much more unbecoming a Gentleman it being an excess of Cowardize as Boldness is of Courage The chief cause is Surprize But I shall draw to an end SUB-DIVISION IV. 5 6. Joy and Sadness SInce in the midst of Joy there is commonly Sadness our Lives being a Glucupicron I shall here joyn them together and briefly touch them both with their subordinate Passions and hasten to a Conclusion Joy is a pleasing emotion of the Soul consisting in her enjoyment of good that the Impressions of the Brain represent unto her as her own Joy is the only fruiâ— the Soul possesses of all other goods insomuch as he that is wholly without Joy is as it were without a Soul Intellectual Joy There is also an Intellectual Joy which differs from this that is a Passion being a pleasing emotion in the Soul excited by her self and her sole action consisting in her enjoyment of good which her Understanding represents to her as her own yet is hardly separable from that which is a Passion For the Understanding being sensible of the good we possess the Imagination immediately makes some Impression in the Brain whereby the Spirits being moved the Passion of Joy is also excited 'T is evident then Joy whether a Passion or Intellectual proceeds from the opinion we have we possess some Good as sadness some Evil. Intellectual Sadness For in the same manner there is also an Intellectual sadness as well as Sadness a Passion which is an unpleasant languishing consisting in the Inconveniencies it receives from evil which the Impressions of the Brain represent unto her However many times we are Joyful or Sad without any apparent Cause or Reason we being not able to observe distinctly the good or evil exciting them Because the good or evil make their Impressions in the Brain without any intercourse of the Soul they belonging only to the Body And sometime also though they appertain to the Soul because she considers them not as good or evil and so the Impression in the Brain is joyned thereunto under some other Notion In Joy the Pulse is even but quicker than ordinary yet not so strong nor so great as in Love in it a Man feels a pleasant heat not only in the Breast but over all the parts of the Body with the Blood In Sadness the Pulse is slow and weak feeling the Heart as it were contracted or tyed about also frigidity which communicates a coldness to the whole Body and is extremely prejudicial to the Health The Orifices of the Heart being greatly streightned by the small Nerve that environs them and but little Blood sent to the Heart being not agitated in the Veins Yet the Appetite faileth not because the Pilorus the Lacteals and other Vessels through which the Chyle passes from the Stomack and Intrails to the Liver are open unless it be joyned with Hatred and that closes them On the other side in Joy all the Nerves in the Spleen Liver Stomack Intestines and the whole Man Act especially that about the Orifices of the Heart which opening and dilating them enables the Blood which the rest of the Nerves have sent from the Veins to the Heart to get in and issue forth in greater quantity than ordinary which Blood having often passed through it coming from the Arteries to the Veins easily dilates and produces Spirits fit for their subtilty and equality to form and fortifie the Impressions of the Brain which dispense lively and quiet thoughts to the Soul And therefore is a Passion conducing much to Health rend'ring the Colour and aspect of the Countenance livelier brisker and more Vermilion which we call Blushing For by opening the sluces of the Heart the blood is made thereby to flow quicker in all the Veins become hotter and more subtil Whereas clean contrary in Sadness the Orifice of the Heart being contracted the blood flows more slowly to the Veins and so becoming colder and thicker doth not dilate so much but rather retires to the internal parts neglecting the remote and external whence the Face becomes pale and squalid especially in great Sadnesses or such as are sudden as is seen in Affrights whose surprizals augment the Action that obstructs the Heart Change of Colour or Blushing Gesture of the Visage and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Whence these Passions cause various effects in us as well as Change of Colour or Blushing As Gesture of the Face and Eyes Tremors Languishings Syncope Laughter Tears Sighs and Groans Though for the most part the face is pale with Grief Sorrow Affrights and red in Joy yet sometimes it may also be red in Sadness especially when Desire Love nay and often times when Hatred is joyned therewith Definition of Shame Or in Shame which is only a mixture of Self-love and an earnest desire to avoid some present Infamy or 't is a sort of Modesty or Humility and mistrust of ones self for he that values himself so highly as to think none can slight or dis-esteem him can hardly ever be ashamed For the blood being heat by the passions they drive it to the Heart and thence through the Great Artery to the Veins of the Face and Sadness that obstructs the ventricles of the Heart not being able to hinder it unless when it is in extreme as also hindring the blood in the Face from descending when but moderate whilst the afore-named Passions send others thither which fixing the blood in the Face makes it oft-times redder then in Joy because the blood in Joy flowing quick appears livelier and fresher And so in Shame which is compounded of Self-Love and an earnest desire to avoyd some
contrary is an emotion of the Spirits which incite the Soul to Will to be freed and separated from objects represented to be hurtful or evil In Love the motions of the Blood and Spirits if not joyned with Desire Joy or Sadness c. but simple and alone are even as also the pulse but greater and stronger than ordinary emitting more heat and Celeritating Digestion and therefore is an Healthy Passion But in Hatred the Pulse is uneven more debile and quick cold instead of heat or mixt with pungent heats in the breast sometimes concoction impedited vomits excited and the humours become corrupted or at least vitiated and so is a very noxious and unhealthy passion This proceeds from the tye that is between the Soul the Body as when any corporeal action is joyned with a thought one still accompanies the other As is apparent in such who have an aversion to some Medicine they cannot think on it but the taste smell c comes also immediately into their thought For the Blood or some good and delectable chyme getting into the Heart and becoming a more convenient Alimony than ordinary to maintain heat there the principle of Life occasion the Soul to joyn in will to this Alimony viz. Love it And thus at the same time the Spirits descending from the Brain to the muscles might press or agitate the parts from whence it came to the Heart Stomack and Intrails whose agitation increaseth the appetite or to the Liver and Lungs which the muscles of the Diaphragma may press Whence the same motion of the Spirits ever since accompanies the Passion of Love On the contrary in Hatred some strange Chyme not proper to maintain the heat of the Heart but rather like to extinguish it is thereunto communicated and so the Spirits ascending to the Brain from the Heart excite the passion of Hatred in the Soul And thus these same Spirits being from the Brain transmitted to the Nerves may expel the blood from the Spleen and the small Veins of the Liver to the Heart to hinder the noxious succ from entring and move to those which might repel this juice to the intrails and the stomack or sometimes to cause the Stomack to eject it whence these motions accompany the Passion of Hatred Benevolence and Concupiscence There are two effects of Love Benevolence and Concupiscence The former is when we wish well to what we Love The latter when we desire the thing loved There are different passions that yet participate of Love As the Ambitious Loves Glory The Avaritious Riches The Amorous a Woman The Drunkard Wine which though different yet participating of Love they are alike Affection Friendship and Devotion However Love is not alwayes the same and alike for it admits of Degrees as when we esteem an object of Love less than we esteem our selves it may be termed only an Affection when we value it equal to our selves it may be termed Friendship when more Devotion And sometimes we love merely for the possession of the object whereunto our passion relates and not the object it self for which we have only a desire mixt with other particular passions As Ambition Avarice c. But the Love a Generous Soul and a Man of Honour bears his Friend is of another and purer Nature And that of a Father to his Child is more immaculate and sublime Now although Hatred be Diametrically opposite to Love yet are there not so many sorts of Hatreds as Loves Because we observe not so much the difference between the evils we separate from in Will as we do between the goods whereunto we are joyned And forasmuch as the objects of both Love and Hatred are represented to the Soul both by the External senses and Internal it will follow there are two sorts of Love and as many of Hatred according to the object whether good or handsom evil or ugly When we judge any thing good and convenient for us by our internal Senses and Reason we may most properly term it Love if contrary to our Nature and offensive Hatred Liking and Horrour If it be judged by our external Senses we term it Handsom or Ugly and so have either a liking or abhorring to it Which two passions of Liking and Horror are usually more violent than Love and Hatred Because what is conveyed to the Soul by the Senses makes greater impression and yet presents things more false than what is communicated to it by Reason Love and Hatred proceeding from Knowledge as 't is clear they do must needs precede Joy and Sadness except when Joy and Sadness proceed from Knowledge and when the things this Knowledge inclines us to Love are in themselves truly good or to Hate truly evil Love is then most excellent and transcendent for it joyning things that are truly good to us we are thereby rendred more perfect Neither can it then be in excess the most that can be does but joyn us so absolutely to those good things that we distinguish between the Love we have to them and our selves which cannot be evil Nay Love is so good that were we un-bodyed we could never Love too much Neither can it fail of producing Joy because it represents what we love as a good belonging to us Hatred on the other side can never be in the least degree but it is noxious and accompanied with sadness Yet Hatred of evil is necessary in respect to the Body though not manifested but by pain Therefore 't is never enough to be avoided though it proceed from a true knowledge since 't is not only prejudicial to the Soul but extremely hurtful to the Body if it exceed in relation to its health Much more is it then to be shun'd when it arises from any false Opinion SUB-DIVISION III. 4. Desire YOu must remember as was said that all the Passions arise from the consideration of good and evil and so doth this As we may Desire the possession of a good or to be rid of an evil or to avoid it c. 'T is caused by the Spirits agitating the Soul thereby disposing it to will such things as she accounts convenient whether it be the presence of an absent good or the conservation of a present or è contra The Heart is thereby agitated more than by any of the other passions and the Brain furnish'd with more Spirits which passing thence into the muscles render all the Senses more nimble and consequently all the parts of the Body It hath no contrary for seeing there is no good the privation thereof is not evil nor any evil taken in the notion of a positive thing the privation thereof is not good it must be the same motion which causes a Desire after good and the avoiding of evil that is contrary to it If it be considered thus I say it may be clearly perceived to be but one passion Aversion Horrour and Liking Herein only is the difference that when desire is after some