Glandula Pincalis is that use whereof hath been demonstrated to be no other but to receive into its spongy cavities from two little nerves a certain serous Excrement and to exonerate the same again into its vein which nature hath therefore made much larger than the artery that accompanieth it and which having no Communication with the external organs of the Senses cannot with any colour of reason be thought the part of the brain wherein the Soul exerciseth her principal faculties of judging and commanding 2. This Glandule which he supposeth to be so easily flexible and yielding to contrary impulses is not loosely suspended but fixed so that whoever hath once beheld the solid basis strong consistence and firm connexion thereof will hardly ever be brought to allow it capable of any impulse to either side though by the greatest Hurricano of spirits imaginable much less by every light motion of them excited by external objects affecting the senses 3 Though we should grant this Gland to be both the Throne of the Soul and most easily flexible every way yet hath Des Cartes left it still unconceivable how an Immaterial Agent not infinite comes to move by impuls a solid body without the mediation of a third thing that is less disparil or disproportionate to both Now these things duely considered you will I presume no longer imagine the Conflicts or Combats that frequently happen within us betwixt the Rational and Sensitive Appetites to consist only in the repugnancy of the impulses of this little Glandule by the Spirits on one side to those of the same Glandule by the Soul on the other Besides that the Soul hath power to excite Corporeal Passions directly that is without considering successively various things is manifest from her soveraignity over the body which in all voluntary actions is absolute and uncontrollable and in the very instance of Fear alleadged by our Author where she determineth her Will to Courage to oppose the danger suggested instantly and without running through a long series of various considerations for which she then hath not time sufficient However evident enough it is that this conceipt of repugnant impulses of this Gland in the brain is so far from giving light to the reason of the Conflict here considered that it rather augmenteth the obscurity thereof by implying two contrary Appetites or Wills in one and the same Soul at one and the same time Whereas the supposition of two Souls mutually opposing each others Appetites doth render the same intelligible Against this opinion of a Duality of Souls in one Man some have I well know with not a little confidence urged the Sentence of some of the Fathers yea and of whole Councils condemning all who should assert it and more particularly Concil 8. act 10. Vienn in Clem. VII Lateran 3. sess 8. But this Sir is Brutum fulmen dangerous to none terrible only to the Unlearned For to any understanding reader of those decrees it is clearly manifest that the edge of them is turned against first the doctrin of the Maniches holding two human Souls in every individual Man one polluted with the stain of vices and derived from an evil principle the other incontaminate and proceeding immediately from God yea more a particle of the Divine Essence itself then the Platonics also and Averrhoists teaching that the Rational Soul is not man's forma informans but part of the Anima Mundi or Universal Soul but not against the asserters of two Souls coexistent one simply Reasonable the other merely Sensitive in every single person in that innocent sense I deliver it And thus have the same Decrees been judiciously interpreted by the religious Philosophers of the Collegue of Conimbra who as of all Men they have discoursed most acutely and profoundly of this Argument so have they with greatest moderation treated the Defendents of this opinion by me here embraced For in 1. de Generat cap. 4. quaest 21. art 2. though they expresly avow their adherence rather to the common belief of the singularity of the Human Soul as most consentaneous to the sense of the Church yet they declare also that the contrary opinion ought not to be censured as heretical or erroneous Why therefore should I fear to espouse it especially if to the reasons here urged and others no less considerable alledged by me in the third Section of the Treatise to which this Epistle invites you be added for confirmation that so celebrated text of St. Paul ad Thessal 1. cap. 5. vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integer vester Spiritus anima corpus c. Where our most learned Dr. Hammond of pious memory in his Annotations on the place conceives the Apostle to divide the whole Man into three constituent parts viz. the Body which comprehendeth the flesh and members the Vital Soul which being also Animal or Sensitive is common likewise to Brutes and the Spirit by which is denoted the Reasonable Soul originally created by God infused into the body and from thence after death to return to God and this genuin exposition of his he confirms by agreeing testimonies both of Ethnic Philosophers and some ancient Fathers To these give me leave to super-add ex abundanti the concordant suffrages of three eminent Philosophers of our own age namely the Lord Chancellor Bacon who in his 4 Book of the Advancement of Learning chap. 3. gravely discoursing of the parts of Knowledge concerning the Mind or Soul of Man divideth it into that which declares the nature of the Reasonable Soul which is a thing Divine and that which treateth of the Unreasonable Soul which is common to us with Beasts and then proceeds to affirm at large that the former hath its original from the inspiration or breath of God the later from the matrices of the Elements the immortal Gassendus de Physiologia Epicuri cap. de Animae sede Passionibms Animi c. and the now flourishing Dr. Willis in libr. de Anima Brutorum cap. 7. whose words I forbear to transcribe out of design to increase your satisfaction by obliging you to read them at your leisure in the places cited Now if solid Reasons Authority Divine and the judgment of many sublime Wits and profound Philosophers aswell Ancient as Modern be of any weight to recommend this neither heretical nor improbable opinion to me certainly I need not blush to incline thereunto Notwithstanding this I recount the same tanquam in Hypothesi only as a supposition convenient to solve the Phenomena of the Passions not as an article of my faith nor had I so importunely insisted thus long upon arguments to justify my approbation thereof in this Letter had I not through want of Books omitted to doe it where I ought in the III. Section of the Discourse itself ¶ The SECOND advertisement I owe you Friend is this that the greatest part of what is delivered in the same Discourse concerning the nature substance faculties Knowledge c. of a
of the left into the Aorta or grand Artery the Diaphragm being by abundance of Animal spirits immitted through so many nerves proceeding from the aforesaid Plexus briskly agitated is by nimble contraction drawn upwards and so making many vibrations doth at once raise up the Lungs and force them to expell the blood out of their vessels into the arteria venosa and to explode the aire out of their pipes into the windpipe and this by frequent contractions of their lax and spongy substance answerable in time and quickness to the vibrations of the Midriff And then because the same Intercostal nerve which communicateth with the nerve of the Diaphragm below is conjoyned above also with the nerves of the jaws and muscles of the face thence it is that the motions of Laughter being once begun in the brest the face also is distorted into gestures or grimasces patheticaly correspondent thereunto And this is the most probable account I am able at present to give of the occasions and motions of passionate Laughter in general nor can I at present think of any more plausible conjecture concerning the reason of the admirable laughter of Ludovicus Vives than this that in him the nerves inservient to the motion of the Midriff might be after such a peculiar manner contrived and framed as easily to cause quick and short reciprocations thereof upon the pleasant affection of his Imagination by the grateful relish of his meat after long abstinence which doth alwaies highten the pleasure of refection But we have insisted too long upon the motions of Ioy. In the contrary whereof viz. Grief or Sorrow which we have above described to be an ingrateful languor of the Soul from a conception of evil present moving her to contract herself that she may avoid it the Animal Spirits are indeed recalled inward but slowly and without violence so that the blood being by degrees destitute of a sufficient influx of them is trasmitted through the heart with too slow a motion Whence the pulse is rendered little slow rare and weak and there is felt about the heart a certain oppressive strictness as if the orifices of it were drawn together with a manifest chilness congealing the blood and communicating itself to the rest of the body From which dejecting symptoms it is easy to collect that this dolefull affection especialy if it be vehement and of long continuance cannot but infer many and grievous incommodities to the whole body For besides this that it darkneth the spirits and so dulls the wit obscures the judgment blunts the memory and in a word beclouds the Lucid part of the Soul it doth moreover incrassate the blood by refrigeration and by that reason immoderately constringe the heart cause the lamp of life to burn weakly and dimly induce want of sleep by drying the brain corrupt the nutritive juice and convert it into that Devil of a humor Melancholy No wonder then if in men overcome with this so dismal passion the countenance appears pale wan and liveless the limbs grow heavy and indisposed to motion the flesh decays and consumes through want of nourishment and the whole body be precipated into imbecillity Cachexy or an evil habit languishing and other cold and chronic diseases All which the wisest of Men King Salomon hath summ'd up in few words in 17 Chap. of his Proverbs where he advertiseth that a sorrowful spirit drieth up the very bones And yet notwithstanding it is very rarely found that from Grief either long and obstinate or violent and suddainly invading any man hath fallen into a swoon or been suddenly extinguished Which I am apt to refer to this that in the ventricles of the heart tho but very slowly commoved there can hardly be so smale a quantity of blood but it may suffice to keep alive the vital flame burning therein when the orifices of them are almost closed as commonly they are by immoderate grief Somtimes this bitter passion is signified by a certain uncomely distortion of the face somwhat different from that of Laughter and acompanied with Tears somtimes only by Sighs by Sighs when the Grief is extreme by Tears when it is but moderate For as Laughter never proceeds from great and profound Joy so neither doe Tears flow from profound sorrow according to that of the Tragedian leves curae loquuntur ingentes stupent Nor is weeping the pathognomonic or infallible sign of Grief For all tears are not voluntary every light hurt or pain of the Eyes causing them to distill against our will nor all voluntary ones the effect of Grief Some weep for sudden joy joyned with Love especialy old men some when their Revenge is suddainly frustrated by the repentance and submission of the offender and such are the tears of Reconciliation Some again weep out of Anger when they meet with a repulse or check of their desires which causing them with regret to reflect upon their own weakness and insufficiency to compass their wills affects them with displeasure and dissolves them into tears as if they fell out with themselves upon a sudden sense of their own defect and this kind of weeping is most familiar to Children and Women when they are crossed in their wills and expectation as also to Revengefull Men upon their beholding of those whom they commisserate and their want of power to help them Notwithstanding the Occasions of weeping be thus various yet since Tears are frequently both an effect and testimony of sorrow the nature and motions whereof we have now attempted to explain it can be no impertinent Digression to inquire further into their original or sours and the manner how they are made to flow when we are willing to signify our present sorrow by shedding them As for the Fountain therefore whence all our Tears flow and the Matter whereof they consist the succesful industry of Modern Anatomists hath discovered that in the Glandules placed at each corner of the Eyes there is either from the blood brought thither by the arteries as the vulgar doctrine is or as I upon good reasons elswhere delivered conceive from the Nutritive juice brought by nerves separated and kept in store a certain thin clear and watery humor partly saline partly subacid in tast the use whereof is aswell to keep the globes of the eyes moist and slippery for their more easy motion as to serve for Tears when we have occasion to shed them And to this some have added that because there are certain branches of nerves like the tendrels of a vine incircling the vessells leading to and from those Glandules and by their tension somtimes constringing them therefore it is probable that when the serous humor is too abundant in the blood brought into the brain the same is by the arteries whose pulse is quickned somwhat by the pressure of these nerves brought more copiously than at other times into those Glandules and after its separation there detained from returning by the veins that
strugling within us that intestine war betwixt the Flesh and the Spirit that dire conflict of the Sensitive Appetite with Reason which distracts one Man into two Duellists and which ceaseth not till one of the Combatants hath overcome and brought the other to submission And what is yet more deplorable the event of this combat is often so unhappy that the nobler part is subdued and led captive by the ignoble the forces of sensual allurements then proving too strong for all the guards of Reason though assisted by the auxiliary troops of Moral precepts and the sacred institutes of Religion When the divine Politie of the Rational Soul being subverted the whole unhappy man is furiously carried away to serve the brutish lusts of the insolent usurper and augment the triumphs of libidinous carnality which degrades him from the dignity of his nature and cassating all his royal prerogatives debases him to a parity with beasts if not below them for Reason once debauch'd so as to become brutal leads to all sorts of excess whereof beasts are seldom guilty Yet this is not alwaies the issue of the war Sometimes it happens that the victory falls to the right side and the Princess overpowring the Rebell reduces her to due submission and conformity Nay somtimes Reason after she hath been long held captive breaks off her fetters and remembring her native Soveraignty grows conscious and ashamed of her former lapses and thereupon with fresh courage and vigour renewing the conflict vanquishes and deposes the Sensitive Soul with all its legions of lusts and gloriously re-establishes herself in the throne Yea more at once to secure her empire for the future and expiate the faults of her male-administration in times past she by bitter remorse severe contrition and sharp penance punishes herself and humbles her traitorous enemy the Flesh. And as the war itself so this act of Conscience this self-chastising affection being proper to Man alone doth clearly shew that in Man there are either two Souls one Subordinate to the other or two parts of the same Soul one opposing the other and contending about the government of him and his affections But which of these two consequents is most likely to be true you may have already collected from my discourse precedent It remains then that I give you some account of the Opinions or rather Conjectures of Men for they can be no other which seem to me most probable concerning the Origin of the Reasonable Soul concerning the principle seat of it in the body concerning its connexion with the Sensitive Soul and concerning the manner of its Vnderstanding For the First if the Rational Soul be a pure Spirit i. e. a simple or incompound substance as I have already shewn her proper acts affections and objects seem to infer and as most wise men ancient and modern Ethnics and Christians Philosophers and Theologues have unanimously held her to be and if it seem inconsistent with the purity and simplicity of such a Being to be generated by the Parents who are compound Beings as reason teacheth us it is granting this I say nothing can remain to divorce me from that common opinion which holds that she is created immediately by God and infused into the body of a human Embryon so soon as that is organized formed and prepared to receive her For as to that grand Objection that the Son oftentimes most exactly resembles the Father not only in temperament shape stature features and all other things discernable in the body but in disposition also wit affections and the rest of the Animal faculties and therefore it must needs be that the Father begets the Rational Soul as well as the body it is easy to detect the weakness thereof in the violence of the illation Since all those endowments and faculties wherein the chief similitude doth consist proceed immediately from the Corporeal Soul which I grant to be indeed Ex traduce or propagated by the Father but not the Rational which is of Divine Original For the Second viz. the Rational Souls chief seat or Mansion in the body tho I cannot conceive how or in what manner an immaterial can reside in a material because I can have no representation or idea in my mind of any such thing yet nevertheless when I consider that all impressions of sensible objects whereof we are any ways conscious are carried immediately to the Imagination and that there likewise all Appetites or spontaneous conceptions and intentions of actions are excited I am very apt to judge the Imagination to be the Esâ—urial or imperial palace of the Rational Soul where she may most conveniently both receive all intelligences from her Emissaries the senses and give forth orders for government of the whole state of Man That the whole Corporeal soul should be possessed by the Rational seems neither competent to her Spiritual nature which is above Extensibility nor necessary to her Empire over all no more than it is necessary for a King to be present in all parts of his dominions at the same time And if she be as it were inthroned in any one part thereof what part so convenient so advantagious as the Phantasy where she may immediately be informed of all occurrents in the whole body and whence she may issue forth mandates for all she would have done by the whole or any member thereof I think therefore I may affirm it to be probable that this Queen of the Isle of Man hath her Court and Tribunal in the noblest part of the Sensitive Soul the Imagination made up of a select assembly of the most subtil Spirits Animal and placed in the middle of the Brain As for the Conarion or Glandula pinealis seated neer the center of the brain wherein Monsieur Des Cartes took such pains to lodge this Celestial ghest all our most curious Anatomists will demonstrate that Glandule to be ordained for another and that a far less noble use which here I need not mention For the Third to wit what obligeth the Rational Soul to continue resident in the Imagination during this life truely I cannot think either that she is capable of or that she needs any other ligament or tye than the infringible law of nature or Will of her Divine Creator who makes and destines her to reside in the body of man to be his Forma informans and gives her therefore a strong inclination to inhabit that her inne or lodging ordaining her to have a certain dependence as to her operation upon the Phantasy so that without the help and subserviency thereof she can know or understand little or nothing at all For it is from the Imagination alone that she takes all the representations of things and the fundamental ideas upon which she afterward builds up all her Science all her wisdom And therefore though the Mind of one man understands more and reasoneth better than another it doth not thence follow that their Rational
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
the very countenance gestures walking and in word all the actions of those who think more haughtily or meanly of themselves than is usual But for what may we have a high esteem of ourselves Truely I can observe but one thing that may give us just cause of self-estimation and that is the lawful use of our free will and the soveraignity we exercise over our Passions For as the incomparable Monsieur des Cartes most wisely noteth take away the actions dependent upon our Free will and nothing will remain for which we can deserve to be praised or dispraised with reason and that in truth renders us in some sort like unto God Almighty by making us Lords of ourselves provided we do not through carelesness and poorness of Spirit lose the rights and power that royal prerogative of our nature conferreth upon us Wherefore I am of the same Des Cartes his opinion that true Generosity which makes a Man measure his own merit by right reason doth consist only in this that he both knowes he hath nothing truely his own except this free disposition of his Will nor for which he justly can be commended or blamed but that he useth that liberty well and finds in himself a firm and constant purpose still so to do that is never to want will to undertake and perform all things that he shall have judged to be the better which is perfectly to follow Virtue Whereas Pride which is a kind of Triumph of the mind from an high Estimation of ones-self without just cause expressed chiefly by haughty looks ostentation in words and insolency in action is a Vice so unreasonable and absurd that if there were no Adulation to deceive men into a better conceipt of themselves than they realy deserve I should number it among the kinds of Madness But the contagious aire of Assentation is diffused so universaly and hath infected the tongues of so great a part of mankind that even the most imperfect frequently hear themselves commended and magnified for their very defects which gives occasion to persons of stupid heads and weak minds and consequently of easy belief to fall into this Tympany of Pride or false Glory A passion so far different from true Generosity that it produceth effects absolutely contrary thereunto For since other Goods besides the virtuous Habit of using the liberty of our wills according to the dictates of right reason as Wit Beauty Riches Honours and the like are therefore the more esteemed because they are rare and cannot be communicated to many at once this makes Proud men labour to depress others while themselves being inslaved to their own vicious cupidities have their Souls uncessantly agitated by Hate Iealousie or Anger The contrary to Self-estimation is Humility whereof there are likewise two Sorts one Virtuous or Honest the other Vicious or base The Virtuous which is properly named Humility consisteth onely in that reflexion we make upon the infirmity of our nature and upon the errors we either have heretofore committed or may in time to come commit and maketh us therefore not to prefer ourselves before others but to think them equaly capable of using their freedom of Will as well as ourselves Whence it is that the most Generous are also the most Humble For being truely conscious both of their own infirmity and of their constant purpose to Surmount it by doing none but virtuous actions that is by the right use of the liberty of the Will they easily perswade themselves that others also have the same just sentiments and the same good resolution in themselves because therein is nothing that depends upon another Wherefore they never despise any man and though they often see others to fall into such Errors that discover their weakness yet are they still more prone to excuse than to condemn them and to believe their faults proceeded rather from want of knowledge and circumspection than from defect of an inclination and will to good So that as on the one side they think not themselves much inferiour to those who possess more of the goods of Fortune or exceed them in wit learning beauty c. So neither do they on the other think themselves to be much Superiour to others who have less of those perfections because they look upon such qualities as not worth much consideration in comparison of that goodness of Will upon which alone they have a just valuation of themselves and which they suppose that every man equaly hath or at least may have This Humility therefore is inseparable from true Generosity and being well grounded always produceth Circumspection or Caution which is fear to attempt any thing rashly The Vicious Humility which is distinguished by the name of Dejection or Poorness of Spirit proceeds likewise from an apprehension of our own infirmity but with this difference that a man conceives himself to be so far deprived of the right and use of Fre-will that he cannot but doe things against his inclination and of which he ought afterward to repent and believes himself not able to subsist of himself but to want many things whose acquisition depends upon another So it is directly opposite to Generosity or Bravery of mind and it is commonly observed that poor and abject Spirits are also Arrogant and Vain-glorious as the Generous are most modest and humble For these are above both the smiles and and frowns of Fortune still calme and serene as well in adversity as prosperity but those being slaves to Fortune and wholy guided by her are puffed up by her favourable gales and blown down again by her gusts Nor is it a rarity to see men of of this base and servile temper to descend to shamefull submissions where they either expect some benefit or fear some evil and at the same time to carry themselves insolently and contemptuously to ward others from whom they neither hope nor fear any thing This Ague of the Soul then being ill grounded doth so shake a man with distrust of himself that it utterly Cows him and keeps him from daring to attempt any worthy action for fear of ill success which Vice the Lord Bacon calls Restifeness of mind and falling out of love with ones-self There is yet another remarkable Passion that seem's to belong to Humility and that is Shame Which ariseth from an unwary discovery of some Defect or infirmity in us the remembrance whereof sensibly dejecteth us and puts us for the most part to the Blush which is its proper Sign That it is a sort of Modesty or diffidence of our selves is manifest from hence that when a man thinks so well of himself as not to imagine another can have just cause to contemn him he cannot easily be checkd by Shame and as the Good that is or hath been in us if considered with respect to the opinion others may conceive of us doth excite Glory in us so doth the Evil whereof we are conscious produce Shame And