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PassionsoftheSoulRenéDescartes

TheEnglishtranslationandeditionofPassionsdel’ameprovidedhereisbasedonthe1650Londonedition(printedforA.C.andsoldbyJ.MartinandJ.Ridley).Theidentityofthe

translatorisunknown.

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ThisbookhavingbeensenttomebyMonsieurDescarteswithalicencetogetitprinted,andannexwhatprefacetoitIpleased,Ithoughtthatitwasnotnecessarytoputany,unlessthelettersIhaveheretoforewrittentohimtogetitfromhim,seeingtheycontainmanythingsfittobepubliclyknown.

Letters

FirstLetter

Sir,

IshouldhavebeenverygladtohaveseenyouthislastsummeratParis,becauseIthoughtyouwouldhavecomethitheronpurposetostaythere,andthathavingmoreconveniencesthere than anywhere else to try experiments,whereof youhave intimated you stand inneed to finish the treatises youpromised to theworld, youwouldnot fail to keepyourwordwithme,andweshouldshortlyseethemprinted.ButyouhaveutterlydefeatedmeofthatjoybyyourreturntoHolland.AndIcannothererefrainfromtellingyouthatIamangrywithyou fornot lettingme (beforeyou tookyour journey) see the treatiseof thePassions,which,Iwas told,youhadcompiled.Besides,reflectingonsomewordsIhadread in aPreface some twoyears sinceushering the translationofyourPrinciples intoFrench, wherein after you had spoken succinctly of the parts of philosophy yet to bediscovered, before the chief fruit thereof can be gathered, and said that you do not somuchmistrustyourownstrength,butyoudareundertaketomakethemallknownifyouhadconveniencestotryexperimentstomaintainandjustifyyourarguments.Youaddthatgreaterexpensesarenecessaryforthatpurposethanaprivateman,asyouare,isabletodisburseunlessassistedbythepublic;butthatsinceyoucouldnotexpectthisassistance,you thought to rest contented from thence forwardswith studying for yourownprivateinstruction,andthatposterityshouldexcuseyouifyouleftofflabouringforthem.NowIamafraidingoodearnestthatyouwillenvytheworldtherestofyourinventions,andwenevershallhaveanythingelseofyou,ifweletyoufollowyourowninclination.ThisisthereasonwhyIthoughttotormentyoualittlewiththisletter,andrevengemyselfofyourrefusalofthattreatiseofthePassionstomebyingenuouslyreprovingyouforlazinessandother faults,which I conceive,hinderyou from improvingyour talent, asyoumay, and[as]yourdutybindsyou.Uponmyword,Icannotthinkitanythingbutyourlazinessandlittlecare tobeserviceable tomankind,whichcausesyounot togo forwardswithyourphysics. For though I verywell understand it is impossible for you to finish itwithoutmanyexperiments,whichought tobedefrayedby thepublicbecause theywill reap theprofitofit,andaprivateman’sestateisnotsufficienttodoit;yetIdonotbelievethatisyourremora.Foryoucannotchoosebutobtainfromthedispensersofthepublictreasureallyoucantothatpurpose,ifyouwouldbutvouchsafetomakeknowntothemhowthecasestands,asyoueasilymightdo,hadyouawilltodoit.Butyouhaveeverlivedinaway so repugnant thereunto that there is reason to suspect that you would not acceptassistancefromanyone,thoughitwereofferedtoyou.Andyetyoupretendposterityshallexcuse you if you take pains for it no more, on a supposition that this assistance isnecessaryandyoucannotgetit.Whichgivesmeoccasiontothinknotonlythatyouaretoosparingofyourpains,butitmaybethatyouhavenotcourageenoughtohopetogothrough with what they who have read your writings expect of you. And yet you arevaingloriousas topersuadeour successors thatyou failednotof itbyany faultofyour

own,butbecauseyourvirtuewasnotencouragedasitoughttohavebeen,andyouweredeniedfurtheranceinyourdesigns.Wherein,Iseeyourambitionhitsthemarkitaimedatbecausetheywhohereaftershallviewyourworkswillconceive,bywhatyoupublishedadozenyearsago, thatyou thenhadfoundoutall thatsincehasbeenseen tocomefromyou,andwhat remains tobe investigated inphysics is lessdifficult thanwhatyouhavealreadymadeknown.Sothatyoumightsincehavegivenusallthatmaybeexpectedfromhuman reason concerning physic, and other necessaries of life, if you had hadconveniences tomake experiments requisite thereunto. Nay, that you have found out agoodpartofthemtoo,butajustindignationagainsttheingratitudeofmanhathdissuadedyou from letting them participate of your inventions, so you think that by lying stillforeveryoushallacquireasmuchreputationas ifyou tookpains for it.And, itmaybemore,becausecommonlygoodpossessedismorevaluedthanwhatisdesiredorlamented.ButI’lldebaryoufromgettingreputationwithoutdeservingit.AndthoughIdoubtnotbutyouknewwellenoughwhatyoushouldhavedone,ifyouwouldhavebeenhelpedbythepublic. For indeed, I will cause this letter to be printed, that you may not pretendignoranceofit,thatifhereafteryoufailtosatisfyus,youmaynomoreimputeittothisage.Forknow,itisnotenoughtoobtainanythingfromthepublictohaveblurtedoutanoccasionalwordofitintheprefaceofabook,notabsolutelysayingthatyoudesireitandexpectit,norgivingthemproofsnotonlythatyoudeserveit,butthattheyoughtfortheirownsakes togrant ityou, inregard theyexpectgreatprofitby it. It isusuallyseenthatthey,whothinktheyhaveanythinginthem,makesuchanoiseofitandsoimportunatelydemandwhattheypretendtoandpromisesofarbeyondwhattheycanperform,thatwhenamanonlyspeaksmodestlyofhimselfandrequiresnaughtfromanymannorpromisesanythingcertainly,whatproofforeverhegivesotherwiseofhissufficiency,heisneitherlookednorthoughton.

You’ll say it may be that it goes against your nature to request anything, or speakadvantageouslyofyourselfbecauseoneseemsamarkofameanspirit,theotherofpride.But,sayI,thishumouristobecorrectedforitproceedsfromanerrorofweaknessratherthan becoming shamefacedness andmodesty. For, formatter of requests, aman has noreasontobeashamedofanyunlesssuchashemakesmerelyforhisownpeculiarbenefittothosefromwhominjusticeheoughtnottoexactany.Sofarshouldhebefrombeingofthosethattendtothepublicutilityandprofitofthemtowhomtheyaremade,thatonthecontrary,hemayextractgloryfromthem,especiallywhenhehasalreadybestowedthingson them worth much more than he would obtain of them. And for speakingadvantageouslyofaman’sself,itistrueitisamostridiculousandblameablepridewhenhespeaksfalsethingsofhimself,anditisevenacontemptiblevanitytoowhenhespeaksonlytruthsmerelyoutofostentation,andsothatnogoodaccruetoanyonethereby.Butwhenthesethingssomuchconcernothermentoknow,itismostcertaintheycannotbeconcealedbutoutofavicioushumility,whichisasortofbasenessandweakness.Now,ithighly concerns thepublic tobe advertisedofwhatyouhavegathered in sciences, thatthereby judging what you are able to discover in them further, it may be incited tocontributeitsutmost tohelpyoutherein,as inaworkwhoseendis thegeneralgoodofmankind.Andthethingsyouhavealreadygiven,theimportanttruthsyouhavelaiddownin your books, are worth incomparablymuchmore than anything you can ask for thispurpose.

Youmayalsosaythatyourworksspeakenoughandthereisnoneedofaddingpromisesandbrags,whichbeingthemerchandizeofjugglingMountebanksseemnotbecomingamanofhonour,whoonlysearchesaftertruth.ButMountebanksarenotblame-worthyfortalking high and well of themselves, but for speaking untruths and things they cannotmakegood.Whereasthose,which(Iurge)youshouldspeakofyourself,aresotrueandsomanifestly proved in yourwritings that the strictest rules ofmodesty give you leave toascertain them, and those of charity oblige you thereunto because it concerns others toknow it.Foralthoughyourwritingssayenough to thosewhoexamine them thoroughlyandareabletounderstandthem,yetthatisnotsufficientforthedesignIwouldadviseyoutobecauseeveryoneisnotabletoreadthem,andtheywhomanagethepublicaffairscanscarcehaveanyleisuretodoit.Itmaybe[that]somewhohavereadthemtellthemofit;butwhatsoeveramansayto themof it, thelittlecoil theyknowyoukeep, andthetoogreatmodestyyouhaveeverobserved inspeakingofyourself,make themnot takeanygreat notice thereof.And indeed because it is a usual thing among them to bestow thehighesttermsimaginableonthecommendationofveryindifferentmen,theyarenotapttoreceive the immensepraisesbestowedonyouby thosewhoknowyou for exact truths.Whereaswhenanymanspeaksofhimselfextraordinarily,theyhearkentohimwithmoreattention, especially if he be aman of good birth and they know him to be neither bynature nor his rank likely to act the Mountebank. And, because he would becomeridiculous ifheshouldusehyperbolesonsuchanoccasion,hiswordsare taken in theirtruesense.And theywhowillnotbelieve themare incitedat leastby theircuriosity,orjealousy, to examine the truth of them.Wherefore it beingmost certain and the publicbeingmuchconcernedinknowingthatnomanintheworldbutyourself(atleastwhosewritingswehave)everdiscovered the trueprinciples,andunderstoodthefirstcausesofwhatever is produced in nature; and that having already given an account by thesePrinciples,ofallthosethingswhicharemostvisibleandfrequentlyobservedintheworld,you need only some particular observations to find out, in likemanner, the reasons ofwhatsoevermaybeusefultomaninthislife,andsogiveusacompleteknowledgeofthenatureofallminerals,thevirtuesofallplants,thepropertiesofanimals,andgenerallyallthat may be beneficial to physics, or other arts. And lastly, that these particularobservationsnotbeingpossible tobeallmade ina final timewithoutgreatexpense,allpeopleoftheearthoughtemulouslytocontributethereunto,astothemostimportantthingintheworld,whereintheyhaveallanequalinterest.Thisbeing,Isay,mostcertaintobesufficientlyprovedbyyourworksalreadyprinted,youshouldtalksoloudofit,publishitwithsomuchcare,andputitsopunctuallyinallthetitlepagesofyourbooks,thatnonehereaftermightpretendignorance.Soatleast,youwouldimmediatelybegetalonginginmanytoexaminewhatthematteris:sothatthefurthertheyenquiredintoit,andthemorediligently theyreadyourbooks, theywouldthemoreclearlyunderstandyounot[tobe]unjustlyboasted.

And Iwouldwith you chiefly to clear three things to theworld. First, that there are anumerouscompanyofthingstobefoundoutinphysicsthatmaybeextremelyprofitableforlife.Secondly,thatthereisgreatreasontoexpectthefindingthemoutfromyou.Andthirdly,thatthemoreconveniencesyouhadtomakeexperiments, themoreofthemyoucouldfindout.ItisnecessarytobeinformedofthefirstbecausemostmenthinktherecannothingbefoundoutinthesciencesbetterthanwhathasbeenfoundbytheAncients,andsomeconceivenotsomuchaswhatthemeaningofphysicsis,orwhattheyaregoodfor.

Nowitiseasytoprovethatthetoogreatreverenceborntoantiquityisanerrorextremelyprejudicial to the advancement of sciences. For it is seen that the savage people ofAmerica,andmanyotherswhoinhabitplaceslessremote,havemanylessconveniencesoflifethanwe,andyettheiroriginalisasancientasourssothattheyhaveasmuchreasonaswetosaythattheyaresatisfiedwiththewisdomoftheirfathers,andthattheybelievenomancanteachthembetterthanwhathasbeenknownandpracticedamongthemfromallantiquity.Andthisopinionissoprejudicialthattillitberejecteditisimpossibleanynewlearningcanbeacquired.Besides,experienceshowsthatthepeoplewhoseminditisdeepestrootedinaretheywhoareyetmostignorantandleastcivilized.And,becauseitisfrequent enough yet amongst us, thatmay be one reason to prove thatwe are far fromknowingallweare capableof,whichmaybeprovedbymanyexceeding[ly]profitableinventions,astheuseofthecompass,theartofprinting,perspectiveglasses,andthelike,whichwerenotfoundouttilltheselatterages,althoughnowtheyseemveryeasytothosethatknowthem.Butthereisnothingwhereinournecessityofacquiringnewknowledgeismore apparent than in physic; for although noman doubts thatGod has furnished thisearthwithallthingsnecessaryformantoconservehimthereininperfecthealthuntilanextremeoldage;andalthoughtherebenothingintheworldsodesiredasthesethingssothatheretoforeithasbeenthestudyofkingsandsages;yetexperienceshowswearesofarfromhavingitwhollythatoftimesamanischainedtohisbedbyfinaldiseases,whichthemostlearnedphysiciansunderstandnot,andonlymakethemragemorebytheirremedieswhentheyundertaketoexpelthem.Whereinthedefectoftheirart,andthenecessityofperfectingit,issoevidentthatforthosewhounderstandnotwhatthemeaningofphysicsis, it is enough to tell them that it is the science which should teach so perfectly tounderstand the nature of man, and all things that may serve him for nutriments orremedies, that it might be easy for him thereby to exempt himself from all kinds ofdiseases.Fornottospeakofanyotherusesthereof,thisaloneisweightyenoughtoobligethemostinsensibletofavourthedesignsofamanwhohasalreadyproved,bythethingshe has already found out, that there is great reason to expect from him the unfoundremainderofthatscience.

Butthereisanextraordinarynecessitythattheworldshouldknowyouhaveprovedthatyourself.And to thisend it is requisiteyouusea littleviolence toyourownnatureandbanish that toogreatmodesty,whichhashithertohinderedyoufromspeakingwhatyouareboundtodo,bothofyourselfandothers.YetImeannotthereforetocommityoutothelearnedofthisage;themostpartofthose,onwhomthisnameisconferred,towit,thosewho cultivate (as they commonly call it) good literature, and the lawyers have notanythingtodoinwhatIwouldhaveyoutalkof.Divinesandphysicianshaveaslittletoo,unless in the notion of philosophers: for divinity depends not a jot on physics, nor yetphysicasatthisdayitispracticedbythemostlearnedandprudentinthatart.Theyarecontentedtofollowthemaximsandrulesthatalongexperiencehastaughtthem,anddonot so much condemn the lives of men as to leave their judgement, whereon it oftendepends on the uncertain ratiocinations of school-philosophy. None then but thephilosophersareunsatisfied,amongwhomallwhohavewitareonyourside,andwouldrejoice to see youmanumit truth, so that themalignity of pedantsmight not be able tooppress her. For none butmere pedants can be angry atwhat you have to say—and inregard they are the laughing-stock and contempt ofmostwell-bredmen, you need notstandmuchontheirdispleasure.Besides,yourreputationhasmadethemalreadyasmuch

yourenemiesastheycanbe.Andwhereasyourmodestynowcausessomeofthemnottofear to set upon you, I am confident, would you but extol yourself as youmight, andought, theywould see themselves so far beneath you that there is not one of them butwould be ashamed to undertake you. I see no reason, then, that may detain you fromboldly publishing, whatsoever youmay judge serviceable to your design. And nothingseems tomebetter for it thanwhatyouhave alreadywritten in a letter to the reverendFatherDinet,whichyoucausedtobeprintedsevenyearssince,whenhewasProvincialoftheJesuitsofFrance.Nonibi,sayyouspeakingoftheEssaysyouhadpublishedfiveorsixyearsbefore,unamautalteram,sedplussexcentisquestionibus[explicui] ,quasicànulloantemefuerantexplicata;acquamvismultihactenusmeascriptatransversisoculisinspexerint, modisque omnibus refutare conati sunt [sint], nemo tamen, quod sciam,quicquamnonverumpotuitiniisreperire:fiatenumeratiòquestionemomnium,queintotsaculis,quibusaliaphilosophiaviguerunt,ipsarumopesolutasunt,etfortenectammulta,nec tam illustres invenientur: quinimòprofiteor neunius quidemquestionis solutionem,opeprincipiorumPeripateticePhilosophiepeculiarium,datamunquamfuisse,quamnonpossiumdemonstrareesseillegitimam,etfalsam:fiatpericulum;proponantur,nonquidemomnes(nequeenimopenapretiumputomultumtemporisineàreimperidere)sedpaucealiquaselectiores,stabopromissis,etc.Thusinspiteofallyourmodesty,theforceoftruthhascompelledyouthere towrite thatyouhadstatedinyourfirstEssays,whichcontainnaughtalmostbuttheDiopticsandtheMeteors,above600questionsofphilosophy,whichnone before you knew how to do, and that although many looked asquint upon yourwritingsandsoughtallmannerofways toconfute them,yetyouknewnothithertoanywhohadpickedanyuntruthoutof them.Wheretoyou subjoin, that if all thequestionsresolvedbyallotherkindsofphilosophisingwhichhavebeen invoguesince theworldbeganwerereckoneduponebyone,theywouldnot,itmaybe,befoundsonumerous,norsoeminent.Furthermore,youassureusthatbythoseprinciplespeculiartothephilosophyattributed toAristotle,whichonly is now taught in theSchools, noman ever yet knewhowtofindoutthetruesolutionofanyonequestion.Andyouabsolutelydefyall thosewho teach it to name any one plainly resolved by them, in the solution where of youcannotdemonstratesomeerror.Nowthese thingshavingbeenwritten toaProvincialoftheJesuits,andpublishedabovesevenyearssince,thereisnodoubtbutsomeoftheablestofthatgreatsocietywouldhaveendeavouredtoconfutethemhadnottheybeenperfectlytrue,or if theycouldhavebeenbutsomuchasdisputedwithanycolourof reason.Fornotwithstanding the little noise you make, all men know your reputation is already sogreat,&theyaresomuchinterestedtomaintainthatwhattheyteachisnotbad[that]theycannotpretendtosaytheyslightedit.ButallthelearnedknowwellenoughthatthereisnothinginthephysicsoftheSchoolbutwhatisdubious.Andtheyknowwithalthattobedubiousinsuchamatterisnotmuchbetterthantobefalsebecauseascienceoughttobecertain and demonstrative. So that they cannot think strange that you assure them theirphysicscontainnot the truesolutionofanyonequestion, for that signifiesnomorebutthatitcontainsnotthedemonstrationofanyknowntruth.And,ifanyoneexaminesyourwritings to confute them, he finds on the other side that they contain nothing butdemonstrationsconcerningmatters formerlyunknown toall theworld.Whereforebeingwiseandadvised,Iwondernotthattheyholdtheirpeace,butImarvelwhyyouhavenotvouchsafed to take advantage of their silence, because you could not have wishedanythingmoretomakeitapparenthowmuchdifferencethereisbetwixtyourphysicsand

others.Anditisveryimportanttoobservethedifferenceofthem—thattheillopinionofthosewhoareemployedinthestate,andaremostsuccessfulusuallyhaveofphilosophy,hinder themnot fromunderstanding theworthofyours—for theycommonlyconjecturewhatshallbefallbywhattheyhavealreadyseentohappen.AndbecausetheyneversawthepublicreapanybenefitbySchoolphilosophyunlessthatithasmademanypendants,theycannotimagine[that]betteristobeexpectedfromyours.Unlesstheyarebroughttoconsiderthatthisbeingaltogethertrue,andthatutterlyfalse,theirfruitsmustbedifferent.Inearnest,itisastrongargumenttoprovethereisnotruthinSchoolphysics,buttosayitisinstitutedtoteachallinventionsprofitableforlife,andnevertheless,thoughtherehavemanybeen foundout from time to time,yet it neverwasby themeansof anyof thesePhysics,butonlybychance,orcustom.Orifanysciencehascontributedthereunto,ithasbeen only themathematics, which alone of all human sciences has been able to provesomeindubitabletruths.Iknowwellenoughthephilosophersadmitthatforonebranchoftheirphysics.Butinregardtheywerealmostallofthemignorantinit,anditwasnopartof it, but on the other side true physicswere a part of themathematics, this canmakenothingforthem.Butthecertaintyalreadydiscoveredinthemathematicsmakesmuchforyou, for it is a sciencewhereinyouareacknowledged tobe soexcellent, andyouhavethereinsoovertoppedenvy thateven thosewhoare jealousofyourestimationforothersciencesuse tosayyousurpassallmen in this, thatbygrantingacommendationwhichthey knew cannot be disputed, they may be less suspected of calumny when theyendeavour to robyouof others.And it is seenbywhat youhavepublished concerninggeometrythatyoutheresodeterminehowfarhumancapacitycanreach,andwhichisthewayofsolvingeverymannerofscruple,thatitseemsyouhavereachedthewholeharvest,whereof thosewhowritebeforeyouhaveonlycroppedsomeears.Andyoursuccessorscan be but gleaners who shall gather up only those you were pleased to leave them.Besides,youhaveshownby the suddenandeasysolutionofallquestions,which thosewhohavetriedyouhavepropoundedtoyou,thatthemethodyouuseforthispurposeissoinfalliblethatyouneverfailtofindtherebywhateverthewitofmancan,belongingtothethingsyouseekafter:sothattomakeitundoubtedthatyouareabletobringphysicstothe[h]ighestperfection,youareonlytoprovethemtobeapartofthemathematics.Andyouhave already proved it plainly enough in your principles: when explaining all sensiblequalities,consideringonlythegreatness,figures,andmotions,youshowedthatthevisibleworld,whichisalltheobjectofphysics,containsonlyasmallpartoftheinfinitebodies,whereof thepropertiesorqualitiesmaybe imagined,consistsonlyof thesevery things;whereastheobjectofthemathematicscontainsall.Thesamemayalsobeprovedbytheexperience of all ages: for although from time to time many of the best wits havebestowedtheirtimeintheinvestigationofphysics,asitcannotbesaidthatanyofthemever discovered ought (that is, attained any true knowledge of the nature of corporealthings) by any principle that belonged not to the mathematics. Whereas, by those[principles]belongingtothem[mathematics],abundanceofveryusefulthingshavebeenfoundout,towit,almostall thatisknownofastronomy,chirurgery,andallmechanicalarts.Wherein,iftherebeanythingmorethanwhatbelongstothisscience,itisnotdrawnfromanyotherbutonlyfromcertainobservations,whosetruecausesareunknown,whichcannot be considered seriously. But it must be confessed that the knowledge of truephysicsistobeattainednowaybutbythemathematics,andyourexcellenceinthisnotbeingdoubted,thereisnothingbutmaybeexpectedfromyouinthat.Yetthereremains

one scruple, for that it is seen that all who have acquired some reputation in themathematicsarenot,forallthat,capabletofindoutanythinginphysics,nay,andsomeofthemlesscomprehendthethingsyouhavewrittenthereofthanmanywhoneverlearntanyscience at all. But it may be answered that although undoubtedly they who have witsaptesttoconceivethetruthsofmathematicsaretheywhoeasiestunderstandyourphysics,by reasonall theargumentsof thesearededucted fromtheother, ithappensnotalwaysthat these men have the greatest reputation for the most learned in the mathematics.Because to acquire this reputation it is necessary to study the books of those whoheretoforehavewrittenofthescience,whichthemostdonot,andoftentimes,thosewhodo,endeavouringtoattainbylabourwhattheycannotbythestrengthoftheirwittireouttheir imagination, yea, hurt it, and acquire therebymanyprejudices,whichhinder themmuchmore fromconceiving the truthsyouwrite thanpassing forgreatmathematicians;becausesofewmenapplythemselvestothisscience,thatoftimesthereisbutoneoftheminawholecountry.Andthoughsometimestherebemore,theykeepagreatstirwithitinregardthelittletheyunderstandhascostthemagreatdealofpains.Now,itisnotuneasytoapprehendthetruthsanothermanhasdiscovered.Itissufficientforthat,thatthebrainbedisengagedofallsortsofprejudicesandbewillingtoaffordattentiontothem.NorisitdifficulttofindsomeofacontrarybiastotherestasheretoforeThales,Pythagoras,andArchimedes, and inour ageGilbert,Kepler,Galileo,Harveyand someothers.Lastly, amanmaywithoutmuchpainsimagineabodyofphilosophylessmonstrous,andgroundedonconjecturesmoreconformabletotruth,thanthatwhichisextractedfromthewritingsofAristotle,whichhasbeendone tooby some in this age.But to frameone that containsonly truths proved by demonstrations as clear and certain as those of themathematics,thereisnonebutyoualonewhohaveshowedusbyyourwritingsthatyoucouldcompassit.Butaswhenanarchitecthaslaidallthefoundationsanderectedthechiefwallsofsomevastbuilding,nonedoubtsthatheisabletofinishhisdesignbecauseitisseenthathehasalready done the hardest part of it. So those who attentively have read your book ofPrinciples,consideringhowyouhavetherelaidallthefoundationsofnaturalphilosophy,andhowgreat are the consequencesof truthswhichyouhave therein exhibited, cannotdoubtthatthemethodyouuseissufficient,wherebyyoumaymakeanendoffindingouttheutmostthatcanbediscoveredinphysics.Becausethethingswhichyouhavealreadymadeknown,towitthenatureoftheloadstone,fire,air,water,earth,andallthatappearsintheheavens,seemnottobelessdifficultthanthosewhichmaybedesired.

YetImustaddhere,thatletanarchitectbeneversoexpertinhisart,itisimpossibleheshouldfinishtheedificehehasbegunifmaterialsrequisitearedeficient.Inlikemannerlet your method be never so exact, yet you cannot make any further progress in theexplication of natural causes, unless you be able to make requisite experiments todeterminetheireffects;whichisthelastofthethreethings,Ibelieve,oughtchieflytobeexplained, because most men conceive not how necessary experiments are, nor whatexpensetheyrequire.Thosewho,notstirringoutoftheirstudynorcastingtheireyesonanythingbuttheirbooks,undertaketodiscourseofnature,maywelltellhowtheywouldhave created theworldhadGodgiven themauthority andpower to do it.That is, theymightdescribechimerasthathaveasmuchanalogywiththeimbecilityoftheirwitastheadmirable beauty of this universe [has] with the infinite puissance of its Maker. Butwithoutaspirit trulydivine,theycannotofthemselves,frameanideaofthingslikethatwhichGodhadtocreatethem.Andthoughyourmethodpromiseallthatmaybehopedfor

fromhumanwitconcerningtheenquiryaftertruthinthesciences,yetitdoesnotpromiseto teachprophesy,but todeducefromcertain things laiddown,all truths thatmayfromthencebededucted.Andthethingslaiddowninphysicscanbenothingbutexperiments.Moreover, because experiments are of two sorts—some easy, that depend only on thereflectionamanmakesonthingsrepresentedtothesensesofthemselves,othersmorerareanddifficult,whicharenotattainedwithoutsomestudyandexpense—itmaybeobserved,thatyouhavealreadyinsertedinyourwritingsallthatseemsmaybegatheredoutofeasyexperiments,andalso the rarest too thatyoucould learnoutofbooks.Forbesidesyourexplainingthenatureofallqualitiesthatmovethesenses,andthemostordinarybodiesontheearth,as fire,air,water,andsomeothers in them,youhavealso thereingiven inanaccountofall thathasbeenobservedhithertointheheavens,ofall thepropertiesoftheloadstone, and many chymical [chemical] observations. So that there is no reason toexpect any more from you concerning physics till you have made more experiments,whereof youmight enquire the causes.And Iwonder not that you undertake not to trytheseexperimentsatyourowncharges,for,Iknow,theenquiryafterthesmallestthingscostagreatdeal.Andnot toquotechymists [chemists],nor therestof thehuntersaftersecretswhousetoundothemselvesatthattrade,IheardsaythattheloadstoneonlycostGilbertabove50,000crowns,thoughhewereamanofverygreatparts,ashehasshownbybeingthefirstwhodiscoveredthechiefpropertiesof thatstone.IhavealsoseentheAdvancementtoLearningandtheNewAtlantis,ofmyLordChancellorBacon,whoofallthem that have written before you, seems to me the man who had the best notionsconcerningthemethodtobeheldtobringthephysicsto theirperfection.But thewholerevenueof twoor threeof the richestkingson theearthwouldnotbeenough tosetallthingsherequiresforthispurposeonwork.AndalthoughIthinkyoudonotneedsomanysorts of experiments as he imagines, because you may supply many as well by yourdexterity as the knowledge of truths you have already found. Yet considering [thefollowing]:thatthenumberofparticularbodiesunexaminedisalmostinfinite;thatthereisnotanyone[body]buthasagreatmanyseveralpropertiesandwhereofseveraltrialsmaybemadetotakeupthetimeandlabourofmanymen;thataccordingtotherulesofyourmethod,itisnecessaryatoncetoexamineallthingswhohaveanyaffinitybetweenthem,thebetter tomark theirdifferences,and tomakesuchquantitiesasyoumaybeassuredthatsoyoumayprofitablymakeuseat thesametimeofmoreseveralexperiments thanthelabourofagreatmanyablemencouldfurnishyouwithal;andlastly,thatyoucannotget theseablemenbutat agreat rate,because if somewouldemploy themselvesgratistheywouldnotbeobedientenoughtoyourorders,andwouldonlygiveyouoccasiontolosetime.Considering,Isayallthesethings,Ieasilycomprehendyoucannothandsomelyfinish thedesignyouhavebegun inyourprinciples, that is,particularly to layopen thenatureofallminerals,plants,animalsandman,asyouhavealreadydonealltheelementsof the earth, and all observable in the heavens, unless the public defray the expensesnecessaryforthatpurpose.Andthemoreliberaltheyshallbetoyou,thebetteryoushallbeabletogothroughwithyourdesign.

Now,because all these thingsmaybe easily comprehendedby everyone, and are all sotruetheycannotbedoubted,IamconfidentthatifyourepresentedtheminsuchamannerastheymightcometotheknowledgeofthosetowhomGodhasgivenpowertocommandthepeopleoftheearth,andchargealsotodotheirutmosttoadvancethecommongood,there is none of them but would contribute to a design somanifestly profitable to the

wholeworld.AndthoughourFrance,whichisyourcountry,besomightyastatethatyoumight easily obtain from her alonewhatsoever is requisite to this purpose, yet becauseother nations are no less interested therein than she, I am confident many would begenerous enoughnot to give her place in that duty, and that therewouldnot anybe sobarbarousasnottoputinahand.

ButifallthatIhavewrittenbenotenoughtomakeyouofanotherhumour,pray,atleastobligemesofarastosendmeyourTreatiseofthePassions,andgivemeleavetoaddaPrefacetoit,wherewithitmaybeprinted.Iwillseeitshallbesodonethatthereshallbenothingyoucandislikeinit,butitshallbesoconformabletotheresentmentofallthosewhohaveeitherwitorvirtuethatnomanafterhehasreadit,butshallparticipateinthezealIhavetotheadvancementofsciences,andtobe&.

Paris,November6,1648

ResponsetotheFirstLetter

Sir,

AmongthemanyinjuriesandtauntsIfindinthelongletteryoutookthepainstowritetome,Iobservesomanythingstomyadvantagethatshouldyouputittobeprinted,asyoudeclare you will, I am afraid it would be imagined there were a greater combination betwixt us than there is, and I had entreated you to insert many things that modestlywouldnotsuffermemyselftobepublishedtotheworld.WhereforeIwillnothereinsistinansweringeveryparticular,Iwillonlytellyoutworeasonsthat,methinks,mightdeteryoufromit.ThefirstisIhavenotanyconceitthatthedesignIsupposeyouhadinwritingitcansucceed;thesecond,thatIamnowhitofthathumouryousupposeme,thatneitherindignation nor distaste has taken away my desire to be serviceable to the public,whereuntoIthinkmyselfverymuchobliged,forthatthosethingsIhavealreadypublishedhavebeenbymanyfavourablyreceived.ThatIdidnotformerlybestowwhatIhadwrittenofthepassionsonyouwasbecauseIwouldnotbeengagedtoletsomeothersseeitwhowouldhavemadenouseofit;forsinceIcompiledittobereadonlybyaprincess,whosewit is so far above the commonpitch that she conceiveswithout difficultywhat seemshardesttoourdoctors,Ionlypurposedtounfoldwhatthereinwasnew.AndthatyoumaynotdoubtwhatIsay,IpromiseyoutoreviewthattractofthePassionsandtoaddwhatIconceivenecessarytomakeitmoreintelligible,andthen,Iwillsendityoutodowhatyoupleasewithit.ForIam,etc.

Egmont,December4,1648

SecondLetter

Sir,

Itisalongwhilesinceyouhavemademeexpectyourtractofthepassions,whichIbegintodespairof,andfancywithmyself thatyoupromisedit tomeonly tohindermefrompublishingtheletterIformerlywrotetoyou.ForIhavereasontobelievethatyouwouldbevexedifamanwereabouttobaryouoftheexcuseyoumaketofinishyourphysics,andmydesigninthatletterwastobaryou,sincethereasonsIhavetherelaiddownaresuchthatmethinkstheycannotbereadbyanyonewhohastheleastscrupleofrespecttohonour or virtue but theywill incite him towish as I do, that youmight obtain of thepublicwhatisrequisitefortheexperimentsyousayarenecessary.AndIhopeditmighthappily alight into the hands of some who had power to make that desire effectual,whetherbecausetheyhadaccesstothosewhodisposethepublictreasure,orbecausetheydispenseitthemselves.SoIwasconfidentIshouldfindyoudoingwhetheryouwouldorno.For Iknowyouhave toogreataheart thatyouwouldnot fail to repaywhatshouldthus be given you, with usury, and that would make you absolutely shake off thatcarelessnesswhereofatpresentIcannotrefrainfromaccusingyou,althoughIam,etc.

July23,1649

ResponsetotheSecondLetter

Sir,

IamveryguiltlessoftheslightyouarepleasedtobelieveIusedtohinderthelongletteryousentmelastyearfrombeingpublished.ForbesidesthatIcannotthinkitcananywhitproduce theeffectyoupretend. Ihavenot suchapropensity to idleness that the fearoflabourwhereuntoIshouldbe tied,wereI todive intomanyexperiments,couldpervadeover thedesireIhave to instructmyself,andwriteanythinguseful forothermen,hadIfrom the public received conveniences to do it. I cannot so well clear myself of thecarelessnessyouchargemewith.ForIconfessIhavebeenlongerinreviewingthelittletractIsendyouthanIwasinmakingit,andyetIhaveaddedtoitbutveryfewthings,andhave not awhit altered the discourse,which is so plain and brief that itwill be easilyknowntherebymydesignwasnottolayopenthepassionslikeanOrator,noryetamoralphilosopher,butonlyasaphysician.SoIforeseethatthistractwillhavenobettersuccessthanmyotherwritings.Andalthoughthetitle(itmaybe)mayinvitemorepeopletoreadit, yet it will not give satisfaction to any but them who take the pains to examine itconsiderately.Suchasitis,Icommitittoyou,etc.

Egmont,August14,1649

THEFIRSTPART

OFPASSIONSINGENERAL:andoccasionallyoftheuniversalnatureofman.

TheFirstArticle

Thatwhatispassioninregardofthesubject,isalwaysactioninsomeotherrespect.

ThereisnothingmoreclearlyevincesthelearningwhichwereceivefromtheAncientstobedefective,thanwhattheyhavewrittenconcerningthepassions.Foralthoughitbeamattertheunderstandingwhereofhasevenbeenhuntedafter;andthatitseemstobenoneofthehardest,becauseeveryonefeelingtheminhimself,neednotborrowforeignobservationstodiscovertheirnature.YetwhattheAncientshavetaughtconcerningthem,issolittle,andforthemostpartsolittlecrediblethatIcannothopetodrawnightruth,butbykeepingaloofofffromthoseroadswhichtheyfollowed.WhereforeIshallherebeforcedtowriteinsuchasort,asifItreatedofamatterneverbeforehandled.AndfirstofallIconsiderthatallwhichisdone,orhappensanew,isbythephilosopherscalledgenerallyapassioninrelationtothesubjectonwhomitbefalls,andanactioninrespectofthatwhichcausesit.Sothatalthoughtheagentandpatientbethingsoftendiffering,actionandpassionareoneandthesamething,whichhastwoseveralnames,becauseofthetwoseveralsubjectswhereuntotheymayrelate.

TheSecondArticle

Thattounderstandthepassionsofthesoul,itisnecessarytodistinguishthefunctionsthereoffromthoseofthebody.

Furthermore,Iconsiderthatweobservenotanythingwhichmoreimmediatelyagitatesoursoul,thanthebodyjoinedtoit,andconsequentlyweoughttoconceivethatwhatinthatisapassion,iscommonlyinthisanaction;sothatthereisnobetterwaytoattaintotheunderstandingofourpassions,thanbyexaminingthedifferencebetweenthesoulandthebody,thatwemayknowtowhichofthemeachfunctioninusoughttobeattributed.

TheThirdArticle

Whatruleoughttobeobservedforthepurpose.

Whichwillnotbefoundaveryhardtask,ifitbetakennoticeof,thatwhatweexperimentallyfindtobeinus,andwhichweseeareinbodiestotallyinanimate,oughtnottobeattributedtooughtelsebutthebody,andcontrarily,thatallwhichiswithinus,andwhichweconceivecannotinanywayappertaintoabodymustbeimputedtooursoul.

TheFourthArticle

Thatheat,andthemotionofthemembersproceedfromthebody,andthoughtsfrom

thesoul.

Whereforesincewedonotcomprehendthatthebodyinanymannerthinks,‘tisbutequitableinustobelievethatallsortsofthoughtswithinusbelongtothesoul.Andsincewemakenoquestionbutthereareinanimatebodieswhichmoveasmanyormoreseveralwaysthanours,andwhichhaveasmuchormoreheat(whichexperienceshowsusinflame,whichalonehasmoreheatandmotionthananyofourlimbs)wemaybeassuredthatheatandallthemotionswithinus,seeingtheydependnotonthemind,belongonlytothebody.

TheFifthArticle

Thatitisanerrortobelievethesoulgivesmotionandheattothebody.

Wherebyweshalleschewaveryconsiderableerrorwhichmanyhavefallenintosofar,thatIbelieveitthecauseofhinderingthepassions,andotherthingswhichbelongtothesoulfrombeingexplainedhitherto.Itisthis,thatseeingalldeadbodiesaredeprivedofheat,andconsequentlyofmotion,peopleimaginetheabsenceofthesoulwroughtthiscessationofmotionandheat,andsoerroneouslyconceivethatournaturalheat,andallthemotionsofourbodydependonthesoul:whereasindeedthecontraryshouldbesupposedthatthesoulabsentsitselfindeath,onlybecausethisnaturalheatceases,andtheorganswhichseemtomovethebodyarecorrupted.

TheSixthArticle

Whatisthedifferencebetwixtalivingandadeadbody.

Thatwemaythenavoidthiserror,letusconsiderthatdeathnevercomesbyanydefectofthesoul,butonlybecausesomeoneoftheprincipalpartsofthebodyiscorrupted;andconceivethatthebodyofalivingmandiffersasmuchfromthatofadeadone,asawatchoranyotherAUTOMA(thatisanykindofmachinethatmovesofitself)woundup,havinginitselfthecorporealprincipleofthosemotionsforwhichitwasinstituted,withallthingsrequisiteforitsaction,andthesamewatchorotherenginewhenitisbrokenandtheprincipleofitsmotionceasestoact.

TheSeventhArticle

Abriefexplicationofthepartsofthebody,andofsomeofitsfunctions.

Tomakethismoreintelligible,Iwillinfewwordsdisplaythepiecesandlineaments,whereofthismachineourbodyiscomposed.Thereisnonethatdoesnotalreadyknowthereiswithinus,aheart,abrain,astomach,muscles,sinews,arteries,veins,andthelike.

Itisascommonlyknown,thatmeatseatendescendintothestomach,andbowels,fromwhencethejuiceofthemtricklingintotheliver,andalltheveins,mixesitselfwiththebloodinthem,andbythismeansaugmentsthequantitythereof.Thosewhohaveheardtalkneversolittleofphysics,knowbesidesthis,howtheheartiscomposed,andhowallthebloodoftheveinsmaywithfacilitydropintothehollowvein,ontherightsideofit,andfromthencepassintotheliver,byavesselcalledthevenousartery,thenreturnfromtheliverintotheleftsideoftheheart,throughthepipe,calledthearterialvein,andatlengthpassfromthenceintothegreatartery,thebrancheswhereofspreadthemselvesalloverthebody.YeaevenallthosewhomtheauthorityoftheAncientshasnottotallyblinded,andwhohavevouchsafedtoopentheireyestoexaminetheopinionofHarvey,concerningthecirculationoftheblood,makenodoubtbutalltheveinsandarteriesofthebodyarelikechannels,throughwhichthebloodcontinuallyandeasilyglides,takingitscoursefromtherightcavityoftheheart,throughthearterialvein,whereofthebranchesaredispersedintoeverypartoftheliver,andjoinedtothoseofthevenousarterybywhichitpassesfromtheliverintotheleftsideoftheheart,fromthencegoingintothegreatartery,thebrancheswhereofbeingscatteredoveralltherestofthebodyarejoinedtothebranchesofthehollowveinwhichcarrythesamebloodagainintotherightcavityoftheheart:sothatthetwocavitiesareasitwerethesluicesofit,througheachofwhichallthebloodpasses,everyrounditwalksaboutthebody.Moreoveritisnotoriousthatallthemotionsofthemembersdependuponthemuscles,andthatthesemusclesareoppositetooneanotherinsuchamanner,thatwhenoneofthemshrinksup,itdrawsafteritthatpartofthebodywheretoitisknit,whichcausesthemuscleoppositetoittostretchforthatthesametime.Thenagainifatanothertimethislastshrinkup,thefirstgivesway,sufferingtheothertoattractthatpartitisjoinedunto.Finally,itisknownthatallthesemotionsofthemuscles,asalsoallthesensesdependonthesinews,whichareaslittlestrings,orlikesmalltunnelscomingallfromthebrain,andcontainingasthatdoesacertainair,orexceeding[ly]subtlewind,whichistermedtheanimalspirits.

TheEighthArticle

Whatistheprincipleofallthesefunctions.

Butitisnotcommonlyknowninwhatmannertheseanimalspiritsandnervescontributetothesemotionsandsenses,norwhatisthecorporealprinciplethatmakesthemact.Wherefore,althoughIhavealreadyglanceduponitinformerwritings,Iwillnothereomittosaysuccinctly,thatwhilewelivethereisacontinualheatinourheart,whichisakindoffirethatthebloodoftheveinsfeeds,andthisfireisthecorporealprincipleofallthemotionsofourmembers.

TheNinthArticle

Howthemotionoftheheartiswrought.

Thefirsteffectofitisthatitdilatesthebloodwherewiththecavitiesoftheheartarefilled,

whichisthereasonthatthisbloodhavingneedofalargerroom,passesimpetuouslyfromtherightcavityintothearterialvein,andfromtheleftintothegreatartery.Then,thisdilatationceasing,immediatelynewbloodfromthehollowveinentersintotherightcavityoftheheart,andfromthevenousarteryintotheleft,fortherearelittleskinsattheentranceofthesefourvesselssocontrived,thattheywillnotletthebloodgetintotheheart,butbythetwolast,norcomeout,butbytheothertwo.Thenewbloodbeinggottenintotheheartisthereimmediatelyrarefiedastheformerwas.Hence,onlyisthatpulseorpalpitationoftheheartandarteries,forthisbeatingisreiteratedasoftenasanynewbloodgetsintotheheart.Itisalsothisalonewhichgivesmotiontotheblood,andcausesitincessantlytorunveryswiftlyinallthearteriesandveins,bymeanswhereofitconveystheheatacquiredintheheart,toalltheotherpartsofthebody,andistheirnutriment.

TheTenthArticle

Howtheanimalspiritsarebegotteninthebrain.

Butwhathereismostconsiderableis,thatallthemostlively,andsubtlepartsoftheblood,thatheathasrarefiedintheheart,continuallyenterinabundanceintothecavitiesofthebrain,andthereasonwhytheygothitherratherthananywhereelse,is,becauseallthebloodthatissuesoutoftheheartbythegreatarterybendsitscourseinadirectlinethitherward,anditnotbeingpossibleforalltogetin,becausetherearenonebutverynarrowpassages,thosepartsthereofthatarethemostagitated,andsubtlest,onlygetin,whiletherestisdispersedintoalltheotherpartsofthebody.Nowtheseverysubtlepartsofthebloodmaketheanimalspirits;andtheyneednot,tothisend,undergoanyotherchangeinthebrain,butonlybeseparatedfromtheotherlesssubtlepartsoftheblood.ForwhatIherecallspirits,arebutbodies,andhavenootherproperty,unlessthattheyarebodiesexceeding[ly]small,whichmoveverynimbly,asthepartsofaflameissuingfromatorchsothattheystaynotinanyoneplace,butstillassomegetintothecavitiesofthebrain,someothersgetoutthroughtheporesinthesubstanceofit;whichporesconveythemintothenerves,andfromthenceintothemuscles,bymeanswhereoftheymoldthebodyintoalltheseveralposturesitcanmove.

The11thArticle

Howthemusclesaremoved.

Fortheonlycauseofthemotionofallthemembersisthatsomemusclesshrinkup,andtheiroppositesextend,ashasbeenalreadysaid.Andtheonlycausewhyonemuscleshrinksratherthanhisopposite,is,thattherecome(thoughneversolittle)morespiritstotheonethantheother.Notthatthespiritswhichflowimmediatelyfromthebrainarealonesufficienttomovethesemuscles,buttheydisposetheotherspirits,whichalreadyareinthesetwomuscles,tosallyforthimmediatelyfromoneofthemintotheother,bymeanswhereofthatfromwhencetheycamebecomeslonger,andflaggier*;thatwhereintheyare,beingsuddenlyswelledupbythem,shortensandattractsthememberappendant

toit,whichiseasilyconceivedwhenitisknownthattherearebutveryfewanimalspiritswhichproceedcontinuallyfromthebraintoeverymuscle,butthatthereareabundanceofotherslockedinthesamemuscle,whichmoveveryswiftlyinit,sometimesinwhirlingroundonlyintheplaceswheretheyare(thisis,whentheyfindnopassagesopentogetoutat)andsometimesbyslippingintotheoppositemuscle.Fortherearelittleoverturesineachofthesemusclesthroughwhichthesespiritscanslidefromonetoanother,whicharesodisposedtoo,thatwhenthespiritswhichcomefromthebraintowardsoneofthem,arebutneversolittlestrongerthanthosegoingtotheother,theyopenalltheentriesthroughwhichthespiritsoftheothermusclecanflyintothis,andinthesameinstantbarupallthose,throughwhichthespiritsofthismightgetintothat,wherebyallthespiritsformerlycontainedinbothmusclescrowdsuddenlyintoone,soswellingitup,andshorteningit,whiletheotherextendsitself,andgives.

*“Flaggier,”awordof16thCenturyoriginwhichisderivedfromtheverb“toflag,”meaning“tohangdown,tobecomeflaccid,limp,orlanguid.”[OED]

The12thArticle

Howoutwardobjectsactcontrarytotheorgansofthesenses.

Itremainsyettoknowthecauseswhythespiritsslidenotfromthebrainintothemusclesalwaysafteronemanner,andwhereforetheycomesometimesmoretowardssomethanothers.Forbesidestheactionofthesoul,whichintruth,isinusoneofthecauses,asIshallshowhereafter,thereareyettwobesides,whichdependnotofanythingbutthebody,whichitisnecessarytotakenoticeof.Thefirstconsistsinthediversityofmotions,excitedintheorgansofthesensesbytheirobjects,whichIhavealreadyamplyenoughexplainedintheDioptrics.Butthatthosewhoseethis,maynotneedtohavereadoughtelse,Iwillhererepeat,thattherearethreethingstobeconsideredinthesinews,towit:theirmarroworinteriorsubstance,whichstretchesitselfoutintheformoflittlethreadsfromthebrain,theoriginalthereof,totheextremitiesoftheothermemberswhereuntothesethreadsarefastened;next,theskinswhereintheyarelapped,whichbeingcontinuouswiththosethatenvelopthebrain,makeuplittlepipeswhereinthesethreadsareenclosed;lastly,theanimalspirits,whichbeingconveyedthroughtheseverypipesfromthebraintothemuscles,arethecausethatthesethreadsremainthereentirelyunmolested,andextendedinsuchamanner,thattheleastthingthatmovesthatpartofthebody,whereuntotheextremityofanyoneofthemisfastened,doesbythesamereasonmovethatpartofthebrainfromwhenceitcomes.Justaswhenamanpullsatoneendofastring,hecausestheotherendtostir.

The13thArticle

Thatthisactionofobjectswithout,maydifferentlyconveythespiritsintothemuscles.

AndIhavemadeitevidentintheDioptrics,howalltheobjectsofthesightarenotcommunicatedtousanywaybutthus;theymovelocally,(bymediationoftransparentbodiesbetweenthemandus)thoselittlethreadsoftheopticnerves,whichareatthebottomofoureyes,andafterthem,theplacesofthebrainfromwhencethosenervescome.Theymovethem,Isay,asmanyseveralkindsofways,astherearediversitiesofobjectsinthings,noraretheyimmediatelythemotionsmadeintheeye,butinthebrain,thatrepresenttheseobjectstothesoulinimitationwhereofitiseasytoconceivethatsounds,odors,heat,pain,hunger,thirst,andgenerallyallobjects,aswellofourotherexteriorsenses,asourinteriorappetites,doalsoexcitesomemotioninournerves,whichpassesbymeansofthemuntothebrain.Andbesides,thattheseseveralmotionsofthebraincreateinoursouldifferentresentments,itmaysobethat*withouther,thespiritsdirecttheircourserathertowardssomemusclesthanothers,andsotheymaymoveourmembers,whichIwillprovehere,onlybyoneexample.Ifanyoneliftuphishandonasuddentowardsoureyes,asifhewereabouttostrike,althoughweknowheisourfriend,thathedoesthisonlyinjest,andthathewillbecarefulenoughnottodousanyhurt,yetwecanscarcerestrainfromshuttingthem.Whichshowsitisnotbytheintermeddlingofoursoulthattheyshut,sinceitisagainstourwill,whichistheonly,oratleasttheprincipalactionthereof,butbyreasonthismachineofourbodyissocomposed,thatthemovingofthishanduptowardsoureyes,excitesanothermotioninourbrain,whichconveystheanimalspiritsintothosemusclesthatclosetheeyelids.

*Theoriginalreads“thatthat”for“that.”

The14thArticle

Thatthediversityofthespiritsmaydiversifytheircourse.

Theothercausewhichservestoconveytheanimalspiritsvariouslyintothemuscles,istheunequalagitationofthesespirits,andthediversityoftheirparts.Forwhenanyoftheirpartsaremoregrossandagitatedthantherest,theypassforwardsinadirectlineintothecavitiesandporesofthebrain,andbythismeansareconveyedintoothermuscles,whereintotheyshouldnot,hadtheybeenweaker.

The15thArticle

Whatarethecausesoftheirdiversity.

Andthisinequalitymayproceedfromthediversmatterswhereoftheyarecomposed,asisseeninthosewhohavedrunkmuchwine.Thevaporsofthiswineenteringsuddenlyintothebloodmountupfromthehearttothebrainwheretheyconvertintospirits,whichbeingstrongerandmoreabundantthanordinary,areapttomovethebodyaftermanystrangefashions.Thisinequalityofthespiritsmayalsoproceedfromthediversdispositionsoftheheart,liver,stomach,spleen,andallotherpartscontributingtotheirproduction.Foritis

principallynecessaryheretoobservecertainlittlenervesinsertedinthebasisoftheheart,whichservetolengthenandcontracttheentriesofitsconcavities,bymeanswhereof,thebloodtheredilatingmore,orlessstrongly,producesspiritsdiverselydisposed.Itisalsotobenoted,thatalthoughthebloodwhichentersintotheheart,comesthitherfromalltheotherpartsofthebody,yetitfallsoutoftentimesthatmoreisdriventhitherfromsomepartsthanothers,byreasonthenervesormuscleswhichanswertothosepartsoppressoragitateitmore.And,forthataccordingtothediversityofthepartsfromwhenceitcomesmost,itdilatesitselfdiverselyintheheart,andatlastproducesspiritsofdifferentnatures,asforexample,thatwhichcomesfromthelowerpartoftheliver,wherethegallis,dilatesitselfotherwiseintheheart,thanthatwhichcomesfromthespleen.Andthisafteranothermannerthanthatwhichcomesfromtheveinsofthelegs,orarms,andlastly,thisquiteotherwisethanthejuiceofmeats,whenbeingnewlycomeoutofthestomach,andbowels,itpassesthroughthelivertotheheart.

The16thArticle

Howallthemembersmaybemovedbytheobjectsofthesenses,andbythespirits,withoutthehelpofthesoul.

Lastly,itistobeobserved,thatthemachineofourbodyissocomposed,thatallthechangesbefallingthemotionofthespiritsmaysoworkastoopensomeporesofthebrainmorethanothers.Andreciprocally,thatwhenanyoneoftheseporesareneversolittlemoreorlessopenthanusualbytheactionofthosenervessubservienttothesenses,itchangessomewhatinthemotionofthespirits,andcausesthemtobeconveyedintothemuscleswhichservetomovethebodyinthatmanneritordinarilyis,uponoccasionofsuchanaction.Sothatallthemotionswemake,ourwillnotcontributingtothem(asitoftenhappensthatwesigh,walk,eat,andtobeshort,doallactionscommontous,andbeasts)dependonlyontheconformityofourmembers,andthestreamwhichthespirits,excitedbytheheatoftheheart,follownaturallyintothebrainnerves,andmuscles.Justasthemotionofawatchisproducedmerelybythestrengthofthespringandthefashionofthewheels.

The17thArticle

Whatthefunctionsofthesoulare.

Havingthusconsideredallthefunctionsbelongingtothebodyonly,itiseasytoknowthereremainsnothinginuswhichweoughttoattributetooursoul,unlessourthoughts,whicharechieflyoftwokinds,towit,someactionsofthesoul,others,herpassions.ThosewhichIcallheractionsareallourwillsbecauseweexperimentallyfindtheycomedirectlyfromoursoulandseemtodependonnoughtbutit.Asonthecontrary,onemaygenerallycallherpassionsallthosesortsofapprehensionsandunderstandingstobefoundwithinusbecauseoftimesoursouldoesnotmakethemsuchastheyaretous,andshealwaysreceivesthingsastheyarerepresentedtoherbythem.

The18thArticle

Ofthewill.

Againourwillsareoftwosorts.Forsomeareactionsofthesoulwhichterminateinthesoulitself,aswhenwewillloveGod,orgenerallyapplyourthoughttoanyobjectwhichisnotmaterial.Theotherareactionswhichterminateinourbody,asinthiscase,thatwehaveonlyawilltowalk,itfollowsthatourlegsmuststirandwego.

The19thArticle

Oftheapprehension.

Ourapprehensionsalsoareoftwosorts:thesoulisthecauseofsome,thebodyoftheother.Thosewhereofthesoulisthecausearetheapprehensionsofourwillsandalltheimaginationsorother*thoughtsthereondepending.Forwecannotwillanythingbutwemustatthesametimeperceivethatwedowillit.Andalthoughinrespectofoursoulitbeanactiontowillanything,itmaybesaidalsoapassioninhertoapprehendthatshewills.Yetbecausethisapprehensionandthiswillareineffectbutone,andthesamething,thedenominationcomesstillfromthatwhichismostnoble.Thereforeitisnotcustomarytocallitapassion,butonlyanaction.thoughtsthereondepending.Forwecannotwillanything,butwemustatthesametimeperceivethatwedowillit.Andalthoughinrespectofoursoulitbeanactiontowillanything,itmaybesaidalsoapassioninhertoapprehendthatshewills.Yetbecausethisapprehension,andthiswillareineffectbutone,andthesamething,thedenominationcomesstillfromthatwhichismostnoble:thereforeitisnotcustomarytocallitapassion,butonlyanaction.

*Theoriginalreads“others”for“other.”

The20thArticle

Ofimaginations,andotherthoughtsframedbythesoul.

Whenoursoulappliesherselftofancyanythingwhichisnot,astorepresenttoitselfanenchantedpalace,orachimera,andalsowhenshebendsherselftoconsideranythingthatisonlyintelligible,andnotimaginable,forexample,toruminateonone’sownnature,theapprehensionshehasofthingsdependsprincipallyonthewillwhichcauseshertoperceivethem.Whereforeitisusualtoconsiderthemasactionsratherthanpassions.

The21stArticle

Ofimaginationscausedonlybythebody.

Amongtheapprehensionscausedbythebody,thegreatestpartdependonthenerves.Butyettherearesomethatdependnotatallonthem,whicharecalledimaginationstoo,aswellasthoseIlatelyspokeof,fromwhichneverthelesstheydifferherein,thatourwillhasnohandinframingthem,whichisthereasonwhereforetheycannotbenumberedamongtheactionsofthesoul.Andtheyproceedfromnothingbutthis:thatthespiritsbeingagitatedseveralways,andmeetingthetracesofdiversimpressionsprecedingtheminthebrain,theytaketheircourseathaphazardthroughsomecertainpores,ratherthanothers.Sucharetheillusionsofourdreams,andthosedotagesweoftenaretroubledwithwaking,whenourthoughtcarelesslyroamswithoutapplyingitselftoanythingofitsown.Now,thoughsomeoftheseimaginationsbepassionsofthesoul,takingthiswordinthegenuineandpeculiarsignification,andthoughtheymaybeallcalledsoifitbetakeninamoregeneralacceptation,*yetseeingtheyhavenotsonotoriousanddeterminedacauseasthoseapprehensionswhichthesoulreceivesbymediationofthenerves,andthattheyseemtobeonlytheshadowandrepresentationoftheothers,beforewecanwelldistinguishthem,itisnecessarytoexaminethedifferencebetweenthem.

*Theoriginalreads“acception”for“acceptation.”

The22ndArticle

Ofthedifferencebetwixtthemandtheotherapprehensions.

AlltheapprehensionswhichIhavenotyetexplainedcometothesoulbymediationofthenerves,andthereisthisdifferencebetweenthem:thatweattributesomeofthemtotheobjectsfromwithoutthatbeatuponoursenses;sometoourbody,orsomepartsofit;andlastly,theresttooursoul.

The23rdArticle

Ofapprehensionswhichweattributetoobjectsfromwithoutus.

Thosewhichweattributetothingswithoutus,towit,totheobjectsofoursenses,arecaused(atleast,ifouropinionbenotfalse)bythoseobjectswhich,excitingsomemotionsintheorgansoftheexteriorsensesbyintercoursewiththenerves,stirupsomeinthebrainwhichmakethesoulperceivethem.Sowhenweseethelightofatorchandhearthesoundofabell,thissoundandthislightaretwoseveralactionswhomerelyinthisregard,thattheyexcitetwoseveralmotionsinsomeofournervesandbymeansofthem,inthebrain,deliversthesoultwodifferentresentments,whichwesoattributetothosesubjects,whichwesupposetobetheircauses,thatwethinkweseetheveryflame,andhearthebell,notonlyfeelcertainmotionsproceedingfromthem.

The24thArticle

Ofapprehensionswhichweattributetoourbody.

Theapprehensionswhichweattributetoourbody,oranyofthepartsthereof,arethosewehaveconcerninghunger,thirstandotherournaturalappetites.Whereuntomaybeaddedpain,heat,andtherestoftheaffectionswefeelasinourmembers,andnotintheobjectswithoutus.So,wemayatthesametime,bytheintercourseofthesamenerves,feelthecoldnessofourhand,andtheheatoftheflameitdrawsnearto.Orcontrarily,theheatofthehand,andthecoldoftheairwheretoitisexposed.Andyetthereisnodifferencebetweentheactionsthatmakeusfeeltheheat,orthecoldinourhand,andthosewhichmakeusfeelthatwhichiswithoutus;unlessthatoneoftheseactionssucceedingtheother,weconceivethefirsttobealreadyinus,andthatwhichfollows,nottobeyetinusbutintheobjectthatcausesit.

The25thArticle

Oftheapprehensionswhichweattributetooursoul.

Theapprehensionsattributedonlytothesoularethosewhereoftheeffectsarefeltasinthesoulitself,andwhereofanynearcause,whereuntoitmaybeattributediscommonlyunknown.Sucharetheresentmentsofjoy,wrathandthelike,whicharesometimesexcitedinusbytheobjectswhichmoveournerves,andsometimestoobyothercauses.Now,althoughallourapprehensions,aswellthoseattributedtoobjectswithoutus,asthoserelatingtodiversaffectionsofourbody,be,intruth,passionsinrespectofoursoul,whenthiswordistakeninthemoregeneralsignification,yetitisusualtorestrainittosignifyonlythoseattributedtothesoulitself.AndtheyareonlytheselatterwhichIhereundertaketoexplainunderthenotionofpassionsofthesoul.

The26thArticle

Thattheimaginations,whichdependonlyontheaccidentalmotionofthespirits,maybeasrealpassions,astheapprehensionsdependingonthenerves.

Itisheretobeobservedthatallthesamethingswhichthesoulperceivesbyintercoursewiththenerves,mayalsoberepresentedtoitbytheaccidentalcourseofthespirits.And[thereis]nodifferencebetweenthembutthis,thattheimpressionswhichcomefromthebrainbythenerves,areusuallymorelively,andmanifestthanthosethespiritsexcitethere,whichmademesayintheoneandtwentiethArticle,thattheseareonlyastheshadow,andrepresentationofthese.Itisalsotobenoted,thatitsometimesfallsout,thispictureissolikethethingitrepresents,thatitispossibletobedeceivedconcerningtheapprehensionsattributedtowhoseobjectswithoutus,orthosereferredtoanypartsofourbody,butnottobeservedsoconcerningthepassions,forasmuchastheyaresonear,andinteriortooursoulthatitisimpossiblesheshouldfeelthem,unlesstheyweretrulysuch

asshedoesfeelthem.Sooftentimeswhenonesleeps,andsometimestoobeingawake,amanfanciesthingssostronglythathethinksheseesthembeforehim,orfeelstheminhisbody,thoughtherebenosuchthing.Butalthoughamanbeasleep,anddoate*,hecannotfeelhimselfsadormovedwithanotherpassion,butitismosttruethatthesoulhasinitthatpassion.*“Doate,”avariationof“dote”whichmeanstobesilly,deranged,oroutofone’swits.

The27thArticle

Thedefinitionofthepassionsofthesoul.

Afterwehavethusconsideredwhereinthepassionsofthesouldifferfromallotherthoughts,methinkstheymaybegenerallydefinedthus:apprehension,resentments,oremotionsofthesoul,attributedparticularlytoit,andcaused,fomented,andfortifiedbysomemotionofthespirits.

The28thArticle

Anexplicationofthefirstpartofthedefinition.

Theymaybecalledapprehensionswhenthiswordisusedinageneralsensetosignifyallthoughtsthatarenotactionsofthesoul,orthewills,butnotthenwhenitonlysignifiesevidentknowledge.Forexperienceshowsusthatthosewhoaremostagitatedbytheirpassionsarenotsuchasunderstandthembest,andthattheyareinthecatalogueofthoseapprehensionswhichthealliancebetweenthesoulandthebodyrendersconfusedandobscure.Theymayalsobecalledresentmentsbecausetheyarereceivedintothesoulinthesamemannerastheobjectsoftheexteriorsenses,andarenototherwiseunderstoodbyher.Buttheymayjustlier*bestyledtheemotionsofthesoul,notonlybecausethisnamemaybeattributedtoallthemutationsbefallingher,(thatisallthevariousthoughtsthereof)butparticularly,because,ofallkindsofthoughtsthatshecanhave,therearemanythatagitateandshakeitsohardasthesepassionsdo.

*i.e.,“morejustly”.

The29thArticle

Anexplicationoftheotherpart.

Iaddthattheyareattributedparticularlytothesoultodistinguishthemfromotherresentmentsrelating,sometoexteriorobjects,assmells,sounds,colours;theothers,toourbody,ashunger,thirst,pain.Ialsosubjointhattheyarecaused,fomented,andfortifiedbysomemotionofthespiritstodistinguishthemfromourwills,whichcannotbecalledemotionsofthesoulattributedtoherbutcausedbyherself;asalsotounfoldtheirlast,and

immediatecausethatdistinguishesthem(again)fromotherresentments.

The30thArticle

Thatthesoulisunitedtoallthepartsofthebodyjointly.

Buttounderstandallthesethingsmoreperfectly,itisnecessarytoknowthatthesoulisreallyjoinedtoallthebody,butitcannotproperlybesaidtobeinanyofthepartsthereof,excludingtherest,becauseitisone,andinsomesortindivisiblebyreasonofthedispositionoftheorgans,whichdoallsorelateonetoanotherthatwhenanyoneofthemistakenaway,itrendersthewholebodydefective.And,becauseitisofanaturethathasnoreferencetoextension,dimensions,orotherpropertiesofmatter,whereofthebodyiscomposed,butonlytothewholemassorcontextureoforgansasappearsbythis:thatyoucannotconceivethehalforthirdpartofasoul,norwhatspaceittakesup,andthatitbecomesnotanywhitlessbycuttingoffanypartofthebody,butabsolutelywithdrawswhenthecontextureofitsorgansisdissolved.

The31stArticle

Thatthereisalittlekernel*inthebrainwhereinthesoulexercisesherfunctionsmorepeculiarlythanintheotherparts.

Itisalsonecessarytoknowthatalthoughthesoulbejoinedtoallthebody,yetthereissomepartinthatbodywhereinsheexercisesherfunctionsmorepeculiarlythanalltherest.And,itiscommonlybelievedthatthispartisthebrain,oritmaybetheheart.Thebrain,becausethithertendtheorgansofthesenses,andtheheartbecausethereinthepassionsarefelt.Buthavingsearchedthisbusinesscarefully,methinksIhaveplainlyfoundoutthatthatpartofthebodywhereinthesoulimmediatelyexercisesherfunctionisnotajotoftheheart,noryetallthebrain,butonlythemostinteriorpartofit,whichisacertainverysmallkernelsituatedinthemiddleofthesubstanceofitandsohungonthetopoftheconduitbywhichthespiritsofitsanteriorcavitieshavecommunicationwiththoseoftheposterior,whoseleastmotionsinitcausethecourseofthespiritsverymuchtochange,andreciprocally,theleastalterationbefallingthecourseofthespiritscausethemotionsofthekernelverymuchtoalter.

*thepinealgland.

The32ndArticle

Howthiskernelisknowntobetheprincipalseatofthesoul.

Thereasonwhichpersuadesmethatthesoulcanhavenootherplaceinthewholebodybutthiskernelwheresheimmediatelyexercisesher*functionsisforthatIsee:alltheotherpartsofourbrainarepaired,asalsowehavetwoeyestwohands,twoears;lastly,all

theorgansofourexteriorsensesaredoubleandforasmuchaswehavebutoneverythingatoneandthesametime.Itmustnecessarilybethatthereissomeplacewherethetwoimagesthatcomefromthetwoeyes,orthetwootherimpressionsthatcomefromanysingleobjectthroughthedoubleorgansoftheothersenses,havesomewheretomeetinone,beforetheycometothesoul,thattheymaynotrepresenttwoobjectsinsteadofone.Anditmaybeeasilyconceivedthattheseimages,orotherimpressions,jointohitherinthiskernelbyintercourseofthespiritsthatfillthecavitiesofthebrain,butthereisnootherplaceinthebodywheretheycanbesounited,unlessitbegrantedthattheyareinthiskernel.

*Originalreads“for”.

The33rdArticle

Thattheseatofthepassionsisnotintheheart.

Fortheopinionofthosewhothinkthesoulreceivesherpassionsintheheart,itisnotworthconsideration,foritisgroundeduponthis:thatthepassionsmakeusfeelsomealterationthere.Anditiseasytotakenoticethatthisalterationisonlyfeltintheheartbytheintercourseofasmallnerve,descendingtoitfromthegrain,justaspainisfeltinthefeet,byintercourseofthenervesofthefoot,andthestarsareperceivedastobeinthefirmament,bytheintercourseoftheirlightandtheopticnerves.Sothatitisnomorenecessarythatoursoulexerciseherfunctionsimmediatelyinthehearttomakeherpassionsbefelttherethanitisnecessarysheshouldbeintheskytoseethestarsthere.

The34thArticle

Howthesoulandthebodyactoneagainstanother.

Letusthenconceivethatthesoulholdsherprincipalseatinthatlittlekernelinthemidstofthebrain,fromwhenceshediffusesherbeamsintoalltherestofthebodybyintercourseofthespirit,nerves,yeaandtheveryblood,whichparticipatingtheimpressionsofthespirits,mayconveythemthroughthearteriesintoallthemembers.Andrememberingwhatwasformerlysaidconcerningthismachineourbody,towit,thatthelittlestringsofournervesaresodistributedintoallpartsofit,thatuponoccasionofseveralmotionsexcitedthereinbysensibleobjects,theyvariouslyopentheporesofthebrain,whichcausestheanimalspiritscontainedinthecavitiesthereof,toenterdiverswaysintothemuscles,bywhosemeanstheycanmovethemembersalltheseveralwaystheyareapttomoveandalsothatalltheothercauseswhichcandifferentlymovethespirits,areenoughtoconveythemintoseveralmuscles.Letushereadd,thatthelittlekernelwhichisthechiefseatofthesoulhangssobetweenthecavitieswhichcontainthesespirits,thatitmaybemovedbythemasmanyseveralfashionsastherearesensiblediversitiesinobjects.Butwithal,thatitmaybemovedseveralwaysbythesoultoo,whichisofsuchanature,thatshereceivesasmanyvariousimpressions(thatis,hasasmanyseveralapprehensions)astherecomeseveralmotionsintothiskernel.Asalsoontheother

side,themachineofthebodyissocomposedthatthiskernelbeingonlydiverswaysmovedbythesoul,orbyanyothercausewhatsoever,itdrivesthespiritsthatenvironittowardstheporesofthebrains,whichconveythembythenervesintothemusclesbywhichmeansitcausesthemtomovethemembers.

The35thArticle

Anexampleofthemannerhowtheimpressionsofobjectsuniteinthekernelinthemiddleofthebrain.

As,forexample,ifweseeanycreaturecometowardus,thelightreflectedfromhisbodypaintstwoimages,oneineacheye,andthesetwoimagesbegettwoothersbyintercoursewiththeopticnervesintheinteriorsuperficiesofthebrainthatlookstowardsitsconcavities.Fromthence,byintercourseofthespiritswherewiththesecavitiesarefilled,theseimagesglanceinsuchamanneronthelittlekernel,thatthesespiritsencompassitandthemotionwhichcomposesanypointofoneoftheseimagestendstothesamepointofthekerneltowhichthatmotiontendsthatframesthepointoftheotherimagewhichrepresents,too,partofthiscreature;bywhichmeansthetwoimagesinthebrainmakeupbutonesingleoneuponthekernel,whichactingimmediatelyagainstthesoul,showsherthefigureofthatcreature.

The36thArticle

Anexamplehowthepassionsareexcitedinthesoul.

Furthermore,ifthisfigurebeverystrangeandhideous,thatis,ifithavemuchsimilitudewithsuchthingsashaveformerlybeenoffensivetothebody,itexcitesinthesoulthepassionoffear,afterwards,thatofboldness,orelseanaffrightorscaringaccordingtothevarioustemperofthebody,ortheforceofthesoul,andaccordingasamanhasformerlyprotectedhimselfbydefenceorflightagainstnoxiousthingswhereuntothepresentimpressionhassomeresemblance.Forthisrendersthegrainsodisposedinsomementhatthespiritsreflectedfromtheimagesoformedonthekernelgofromthencetofall,partintothenerves,whichservetoturnthebackandstirthelegstorunaway,andpartintothosewhich(asisspokenofbefore)letoutordrawuptogethertheorificesoftheheart,orwhichelsesoagitatetherestofthepartsfromwhencethebloodissent,thatthisbloodnotbeingrarefiedthereintheusualmanner,sendsspiritstothebrainthatarefittingtomaintain,andconfirmthepassionoffear,thatis,suchasarepropertoholdopen,oropenagaintheporesofthebrainthatconveythemintotheverysamenerves.Forthemereentryofthesespiritsintotheseporesexcitesinthiskernelaparticularmotioninstitutedbynaturetomakethesoulfeelthatpassion.Andbecausetheseporesrelateprincipallytothelittlenervesthatservetolockuporopenwidetheorificesoftheheart,thismakesthesoulfeelitasifitwerechieflyintheheart.

The37thArticle

Howitappearstheyareallcausedbysomemotionofthespirits.

Andbecausethelikehappensinalltheotherpassions,towit,thattheyareprincipallycausedbythespiritscontainedinthecavitiesofthebrain—seeingtheydirecttheircoursetowardsthenerveswhichservetoenlargeorstraightentheorificesofthehearteithertothrustthebloodintheotherpartsdifferentlytoit,orwhatsoeverotherwayitbe,tofeedtheselfsamepassion—itmaybeclearlyunderstoodbythis:wherefore,Iformerlyinsertedinmydefinitionthattheyarecausedbysomepeculiarmotionofthespirits.

The38thArticle

Anexampleofthemotionsofthebodythataccompanythepassionsanddependnotofthesoul.

Moreover,asthecoursewhichthesespiritstaketowardsthenervesoftheheartissufficienttogiveamotiontothekernel,wherebyfearisputintothesoul,evenso,bythemeregoingofthespiritsatthattimeintothosenerveswhichservetostirthelegstorunaway,theycauseanothermotioninthesamekernel,bymeanswhereofthesoulfeelsandperceivesthisflight,whichmayinthismannerbeexcitedinthebody,bythemeredispositionoftheorgans,thesoulnotatallcontributingtoit.

The39thArticle

Howthesamecausemayexcitediverspassionsindiversmen.

Thesameimpressionthatthepresenceofoneformidableobjectworksuponthekernelandwhichcausesfearinsomemenmayinothersrouseupcourageandboldness.Thereasonwhereofisthatallbrainsarenotalikedisposed,forthesamemotionofthekernel,whichinsomeexcitesfear,inotherscausesthespiritstoenterintotheporesofthebrain,whichconveythem,partintothenerveswhichservetousethehandsfordefense,andpartlyintothosewhichagitate,anddrivethebloodtowardstheheart,inthatmannerasisrequiredtoproducespiritspropertocontinuethisdefense,andretainawilltoit.

The40thArticle

Whattheprincipaleffectofthepassionsis.

Foritmustbeobservedthattheprincipaleffectofallthepassionsinmenis,theyinciteanddisposetheirsoulstowillthethingsforwhichtheypreparetheirbodiessothattheresentmentoffearinciteshimtobewillingtofly;thatofboldness,tobewillingtofight,andsooftherest.

The41stArticle

Whatisthepowerofthesoulinrespectofthebody.

Butthewillissofreebynaturethatitcanneverbeconstrained.AndoftwosortsofthoughtswhichIhavedistinguishedinthesoul,whereofsomeareheractions,towitherwills;others,herpassions,takingthatwordinitsgeneralsignification,whichcomprehendsallformsofapprehensions.Thefirstareabsolutelyinherownpower,andcannot,butindirectly,bechangedbythebody;asonthecontrary,thelastdependabsolutelyupontheactionswhichproducethem,andtheycannot,unlessindirectly,bechangedbythesoul,exceptthenwhenherselfisthecauseofthem.Andalltheactionofthesoulconsistsinthis,thatshemerelybywillinganythingcanmakethelittlekernel,whereuntosheisstrictlyjoined,moveinthemannerrequisitetoproducetheeffectrelatingtothiswill.

The42ndArticle

Howthethingsonewouldrememberarefoundinthememory.

Sowhenthesoulwouldrememberanything,thiswillisthecausethatthekernelnoddingsuccessivelyeveryway,drivesthespiritstowardsseveralplacesofthebrain,untiltheyencounterthatwherethetraces(whichwereleftthere)oftheobjectonewouldremember,are.Forthesetracesarenothingelsebuttheporesofthebrainthroughwhichthespiritsformerlytooktheircourse,[and]byreasonofthepresenceofthatobjecthavetherebyacquiredagreaterfacilitytobeopeninthesamemanneragainthantherestcanhave,bythespiritsthatcometothemsothatthesespirits,meetingthesepores,enterintothemeasierthantheothers,whereby,theyexciteapeculiarmotioninthekernel,whichrepresentsthesameobjecttothesoul,andmakesitknow,thatisitshewouldremember.

The43rdArticle

Howthesoulcanimagine,beattentive,andmovethebody.

Sowhenonewouldimagineanythingonehasneverseen,thiswillhasthepowertomakethekernelmoveinthemannerrequisitetodrivethespiritstowardstheporesofthebrainbytheopeningofwhichthisthingmayberepresented.So,whenonewouldfixhisattentionsomeprettywhiletoconsider,orruminateononeobject,thiswillholdsthekernelstillatthattime,leaningevertooneside.So,finally,whenonewouldwalk,ormovehisbodyanyway,thiswillcausesthekerneltodrivethespiritstowardsthemuscleswhichservetothatpurpose.

The44thArticle

Thateverywillisnaturallyjoinedtosomemotionofthekernelbutthatbyindustry,orhabit,itmaybeannexedtoanother.

Notwithstandingitisnotalwaysthewilltoexciteinusanymotionorothereffectthatcancauseustoexciteit,butthatchangesaccordingasnatureorhabithavedifferentlyjoinedeachmotionofthekerneltoeachthought.Asforexampleifonewoulddisposehiseyestolookonanobjectfardistant,thiswillcausestheballofthemtodilatethemselves.Andifonewouldpromptthemtobeholdanobjectverynear,thiswillcontractsthem;butifonethinksonlytodilatetheball,hehadasgooddonothing,thatdilatesitnotatallbecausenaturehasnotjoinedthemotionofthekernel,whichservestodrivethespiritstotheopticnerveinthatmannerasisrequisitetodilateorcontracttheballoftheeye,withthewillofdilatingorcontractingit,butwiththewilloflookingonobjectsremoteorathand.Andthenwhenwespeak,weonlythinkthesenseofwhatwewouldsay,yetthatmakesusmoveourtonguesandlipsmuchbetter,andfarreadierthanifwethoughttomovetheminallthemannersrequisitetopronouncethesamewords.Forasmuchasthehabitwehaveacquiredinlearningtospeakhastaughtustojointheactionofthesoul,whichbytheintercourseofthekernelcanmovethetongueandthelips,withthesignificationofthewordswhichfollowoutofthesemotions,ratherthanwiththemotionsthemselves.

The45thArticle

Whatthepowerofthesoulis,inrespectofherpassions.

Ourpassionsalsocannotbedirectlyexcitedortakenawaybytheactionofourwill,buttheymayindirectly,bytherepresentationofthingswhichuse[d]tobejoinedwiththepassionswhichwewillhave,andwhicharecontrarytothesewewillreject.Thustoexciteinoneselfboldness,andremovefear,itisnotenoughtohaveawilltodoso,butreasons,objectsandexamplesaretobeconsideredof,thatpersuadethedangerisnotgreat,thatthereisevermoresecurityindefencethanflight,thatthereisgloryandjoyinvanquishing,whereasthereisnothingtobeexpectedbutgriefanddishonourinflyingandthelike.

The46thArticle

Whatisthereasonthathindersthesoulfromdisposingherpassionstotally.

Now,thereisapeculiarreasonwhythesoulcannotsuddenlyalterorstopherpassions,whichgavemeoccasiontoputformerlyintheirdefinition,thattheyarenotonlycaused,butfomented,andfortifiedbysomepeculiarmotionofthespirits.Thereasonistheyarealmostallcoupledwithsomeemotionmadeintheheart,andconsequentlyinalltheblood,andspiritstoo,sothattillthisemotioncease,theyremainpresentinourthoughtsjustassensibleobjectsarepresentinthem,whiletheyactagainsttheorgansofoursenses.

Andasthesoulbeingveryattentiveonanyotherthing,maychoosewhethershewillhearalittlenoise,orfeelalittlepainorno,butcannotkeepherselffromhearingthunder,orfeelingfirethatburnsthehandsoshemayeasilyovercomethesmallerpassions,butnotthemostviolentandstrongest,untilaftertheemotionofthebloodandspiritsisallayed.Themostthewillcando,whilethisemotionisinitsfullstrength,isnottoconsenttoitseffectsandtorestraindiversmotionswhereuntoitdisposesthebody.Forexample,ifwrathmakesmeliftupmyhandtostrike,thewillcanusuallyrestrainit.Iffearincitesmylegstofly,thewillcanstopthem,andsooftherest.

The47thArticle

Whereinconsistthosecontestationswhichuse[d]tobeimaginedbetweenthesuperiorandinferiorpartofthesoul.

Anditisonlyintherepugnanceofthosemotions,whichthebodybyitsspirits,andthesoulbyherwill,endeavourtoexciteatthesametimeinthekernel,thatallthecontestationswhichuse[d]tobeimaginedbetweentheinferiorpartofthesoulcalledsensitiveandthesuperiorwhichisreasonable,orelsebetweenthenaturalappetitesandthewill,consist.Forthereisinusbutonesoulonlyandthissoulhasnodiversityofpartsinit;thesamewhichissensibleisrational,andallherappetitesareherwills.Theerrorcommittedinmakingheracttwoseveralparts,whichareusuallycontraryonetoanother,proceedsmerelyhence,thatherfunctionshavenotbeendistinguishedfromthem[sic]ofthebody,towhichonlyallthatcanbeobservedinusrepugnanttoourreasonoughttobeattributedsothatthereisherenoothercontestation,unlessthatthelittlekernelinthemiddleofthebrain,beingdrivenononesidebythesoul,andontheotherbytheanimalspirits(whichareonlybodies,asIlaiddownbefore)ithappensoftentimesthatthesetwoimpulsionsarecontraryandthatthestrongesthinderstheoperationoftheother.Nowwemaydistinguishtwosortsofmotionexcitedbythespiritsinthekernel:somerepresentedtothesoultheobjectswhichmovethesenses,ortheimpressionsfoundinthebrain,whichusenotanyviolenceonthewill;othersdouseviolence,towit,suchascausethepassions,ormotionsofthebodyconcomitantwiththem.Andforthefirstthoughtheyoftentimeshindertheactionofthesoul,orelsebehinderedbyit,yetbyreasonthattheyarenotdirectlycontrary,thereisnotanycontestationobservedinthem.Itisonlytakennoticeofamongthelast,andthewillswhichresistthem.Forexample,betweenthatviolencewherewiththespiritsdrivethekerneltocauseinthesouladesireofanythingandthatwherewiththesoulbeatsitbackbythewillshehastoavoidthesamething.Andwhatchieflymakesthiscontestationappearisthatthewill,havingnotthepowertoexcitethepassionsdirectly(ashasbeenalreadysaid),isconstrainedtouseartandfallonconsideringsuccessivelydiversthings,ifbutonewhereofchancetobestrongenoughtoalterthecourseofthespiritsonemoment,itispossiblethatwhichfollowsisnotandsotheothersmayimmediatelyresumeitagain,becausethedispositionprecedinginthenerves,heartandbloodisnotchangedwhichmakesthesoulfeelherselfinstigatedalmostinthesameinstanttodesireandnotdesiretheverysamething.Fromhenceitwasthatoccasionwastakentoimaginetwocontestingpowersinher.Yettheremaysomekindofcontestationbeconceivedherein,thatofttimesthesamecausewhichexcitessome

passioninthesoulexcitesalsocertainmotionsinthebodywhereuntothesoulcontributesnotandwhichshestopsorstrivestostopassoonaseversheperceivesthem.Asisthentried,whenthatwhichexcitedfearfulnesscausesalsothespiritstoenterintothemuscles,thatservetostirthelegstorunawayandthewilltobebold,stopsthem.

The48thArticle

Whereinthestrengthorweaknessofsoulsisknown,andwhatisthemiseryoftheweakest.

Nowitisbythesuccessesofthesecontestationsthateveryonemayunderstandthestrengthorweaknessofhissoul.Forthoseinwhomthewillcanmosteasilyconquerthepassions,andstopthemotionsofthebodythatcomealongwiththem,havewithoutdoubtthestrongestsouls.Buttherearesomewhocannevertrytheirownstrength,becausetheyneverletthewillfightwithherownweapons,butonlywithsuchasareborrowedfromsomepassionstoresistothers.ThosewhichIcallherownweaponsarefirmanddeterminatejudgementsconcerningtheknowledgeofgoodandevilaccordingtowhichshehasresolvedtosteertheactionsofherlife.Andtheweakestsoulofallissuchaonewhosewillhasnotatalldeterminedtofollowcertainjudgements,butsuffersitselftobeswayedwiththepresentpassionswhichbeingoftencontraryonetotheotherdrawitbackwardandforwardstoeitherside,andkeepingherbusy,incontestingagainstherself,putthesoulintothemostmiserableestateshecanbe.Asthen,whenfearfulnessrepresentsdeathasanextremeevil,whichcannotbeshunnedbutbyflight.If,ontheotherside,ambitionrepresentstheinfamyofthisflight,asamischiefworsethandeath,thesetwopassionsvariouslyagitatethewill,whichobeyingnowtheoneandthentheother,continuallyopposesitsownself,andyieldsupthesoultoslaveryandmisfortune.

The49thArticle

Thatthestrengthofthesoulisnotenoughwithouttheknowledgeoftruth.

Itistrue,thereareveryfewmensowake*andirresolute,thattheywillnothingbutwhattheirpresentpassiondictatestothem.Themostparthavedeterminatejudgementsaccordingtowhichtheyregulatepartoftheiractions.Andthoughofttimesthesejudgementsbefalse,andindeedgroundedonsomepassions,bywhichthewillhasformerlysufferedherselftobevanquished,orseduced,yetbecausesheperseveresinfollowingthemthenwhenthepassionthatcausedthemisabsent,theymaybeconsideredasherownweapons,andsoulsmaybethoughtstrongerorweakeraccordingastheydomoreorlessfollowthesejudgementsandresistthepresentpassionscontrarytothem.Butthereisagreatdealofdifferencebetweentheresolutionsproceedingfromsomefalseopinion,andthosewhichareonlyheldupbytheknowledgeofthetruth.Sincefollowingtheselast,manissurenevertoacquiresorroworrepentance,whereasfollowingthefirst,theyareinseparablycompanions,aftertheerrorisdiscovered.

*OldEnglishformof“weak”.

The50thArticle

Thatthereisnosoulsoweak,butwellmanaged,mayacquireanabsolutemasteryoverherpassions.

Itwillbecommodiousheretoknowthat(asbeforehasbeensaid)althougheverymotionofthekernel,seentohavebeenjoinedbynaturetoeachofourthoughtsevenfromthebeginningofourlife,theymayyetbeannexedtoothersbyhabits,asexperienceshowsinwordsthatexcitemotionsinthekernel,whichaccordingtotheinstitutionofnaturerepresentonlytothesoultheirsound,whentheyarepronouncedbythewill;orbythefigureoftheirletterswhentheyarewrittenandwhichyetneverthelessbyahabitacquiredbythinkingwhattheysignify,assoonasevertheirsoundisheard,ortheirlettersseen,usetomakeusconceivethesignificationratherthentheformofourlettersorthesoundoftheirsyllables.Itisalsoconvenienttoknowthatalthoughthemotions,aswellofthekernelasthespiritsandbrain,whichrepresentcertainobjectstothesoul,benaturallyjoinedwiththosethatexcitecertainpassionsinher,yettheymaybyhabitbeseparated,andannexedtoothersverydifferent;andmoreoverthatthishabitmaybeacquiredbyoneactiononly,andrequiresnotalongusage.Aswhenamanatunawaresmeetswithanynastythinginadishofmeatwhichhehasaverygoodstomachto,thisaccidentmaysoalterthedispositionofthebrain,thatamanshallneverafterwardsseeanysuchkindofmeatwithoutloathing,whereasbeforehetookdelightineatingit.Theverysamethingmaybeseeninbeasts,foralthoughtheyhavenoreason,noritmaybeanythought,allthemotionsofthespiritsandthekernel,whichexcitepassionsinus,yetareinthem,andservetofomentandfortify(notasinusthepassionsbut)themotionsofthenervesandmusclestheirconcomitants.Sowhenadogseesapartridge,heisnaturallyinclinedtoruntoitandwhenhehearsapiecegooff,thisnoiseinciteshimnaturallytorunaway.Yetnevertheless,weordinarilybreedupspanielsso,thatthefightofapartridgemakesthemcouchandthenoiseofadischargedpiecemakesthemruntoit.Nowthesethingsareprofitabletoknow,toencourageeveryonetostudytheregulationofhispassions.Forsincewithalittleartthemotionsofthebraininbeastswhoarevoidofreasonmaybealtered,itisevidenttheymaymoreeasilyinmenandthateventhosewhohavetheweakestsouls,mayacquireamostabsoluteempireoveralltheirpassions,ifartandindustrybeusedtomanageandgovernthem.

THESECONDPART

Ofthenumberandorderofthepassions,andexplicationofthesixchieforprimitive.

The51stArticle

Whatarethefirstcausesofthepassions.

Itisknownbywhathasformerlybeensaidthattheutmostandnearestcauseofthepassionsofthesoulisnothingbuttheagitationbywhichthespiritsmovethelittlekernelinthemiddleofthebrain.Butthisisnotsufficienttodistinguishthemfromoneanother.Itisnecessarythereforetoseekaftertheiroriginalsandexaminetheirfirstcauses.Now,althoughtheymaysometimesbecausedbytheactionofthesoul,whichdeterminestoconceivesuchorsuchobjects,asalsobythemeretemperofthebody,orbytheimpressionsaccidentallyfoundinthebrain,asitoftbefallsthatamanfeelshimselfsad,ormerry,notknowinguponwhatoccasion,itappearsneverthelessbywhathasbeensaid,thatthesamemaybeexcitedalsobytheobjectswhichmovethesenses,andthattheseobjectsaretheirmostordinaryandprincipalcauses.Whenceitfollowsthattofindthemalloutitissufficienttoconsideralltheeffectsoftheseobjects.

The52ndArticle

Whatistheuseofthemandthattheymaybenumbered.

Furthermore,Iobservethattheobjectswhichmovethesensesexcitenotdiverspassionsinusbyreasonofsomanydiversitiesinthem,butmerelybecausetheymayseveralwayshurtorprofitus,orelse,ingeneral,beimportanttous.And,thattheuseofallthepassionsconsistsonlyinthis,thattheydisposethesoultowillthethingswhichnaturedictatesareprofitabletous,andtopersistinthiswill.Asalsotheveryagitationofthespirits,accustomedtocausethem,disposethebodytothemotionsthatfurthertheexecutionofthosethings.Whereforetocalculatethem,weareonlytoexamineinorderafterhowmanyconsiderablemannersoursensesmaybemovedbytheirobjects.AndIwillheremakeageneralmusterofalltheprincipalpassionsaccordingtoorder,thatsotheymaybefound.

The53rdArticle

Admiration.

Whenthefirstencounterofanyobjectsurprisesus,andwejudgeittobenew,orfardifferentfromwhatweknewbefore,orfromwhatwesupposeditshouldhavebeen,weadmireit,andareastonishedatit.Andbecausethismayfalloutbeforeweknowatallwhetherthisobjectbeconvenientorno,methinksadmirationisthefirstofallthepassions.Andithasnocontrary,becauseiftheobjectpresentedhavenothinginitthatsurprisesus,wearenotawhitmovedatit,andweconsideritwithoutpassions.

The54thArticle

Estimation,contempt,generosityorpride,andhumilityordejection.

Toadmirationisannexedestimationorcontemptaccordingtothegreatnessorsmallnessoftheobjectweadmire.Sotoo,wemayeitheresteemof,orcondemnourselves,fromwhencecomefirstthepassions,afterwards,thehabitsofmagnanimityorpride,andhumilityordejection.

The55thArticle

Venerationanddisdain.

Butwhenweesteemorcondemnotherobjects,whichweconsiderasfreecausescapabletodoeithergoodorhurt,fromestimationcomesvenerationandfrommerecontempt,disdain.

The56thArticle

Loveandhatred.

Now,alltheprecedentpassionsmaybeexcitedinus,andwenot[in]anywayperceivewhethertheobjectthatcausesthemisgoodorbad.Butwhenathingisrepresentedtousasgoodinrelationtous,thatis,asbeingconvenientforus,thisbreedsinuslovetothat.Andwhenitisrepresentedtousasevilorhurtfulthisexciteshatredinus.

The57thArticle

Desire.

Fromthesameconsiderationofgoodandevilariseallthepassions,buttoranktheminorder,Idistinguishofthetime,andconsideringthattheyinclineusmoretolookafterthefuturethanthepresentorpast,*Ibeginwithdesire.Fornotonlythanwhenamandesirestoacquireagoodwhichheyethasnot,oreschewanevilwhichheconceivesmaybefallhim,butwhenhedesiresonlytheconservationofagood,ortheabsenceofanevil,whichisasfarasthispassioncanextenditself,itisevidentthatitalwaysreflectsuponthefuture.

*Theoriginalreads“part”ratherthan“past”.

The58thArticle

Hope,fear,jealousy,securityanddespair.

Itissufficienttothinkthattheacquisitionofagood,ortheavoidinganevil,ispossibletobeincitedtodesireit.Butwhenamanconsidersfurtherwhethertherebemuchorsmallprobabilitythathemayobtainwhathedesires,thatwhichrepresentsmuchexciteshopeinus,andthatwhichrepresentssmallexcitesfear,whereofjealousyisonesort.Andwhenhopeisextremeitchangesitsnatureandiscalledsecurityorassurance;asonthecontrary,extremefearbecomesdespair.

The59thArticle

Irresolution,courage,boldness,cowardice,affright.

Andwemayhopeandfear,thoughtheeventweexpectdependsinnowayonus.Butwhenitisrepresentedtousasdependingonus,theremaybeastaggeringabouttheelectionofmeans,ortheexecutionofthem.Fromthefirstproceedsirresolution,whichdisposesustodebateandtakecounsel.Thislast,courageorboldnessopposes,whereofemulationisonesort.Andcowardiceiscontrarytocourage,asscaringoraffrighttoboldness.

The60thArticle

Remorse.

Andifamanwereresolvedonanyactionbeforetheirresolutionbetakenoff,thatbreedsremorseofconscience,whichlooksnotonthetimetocome,astheotherprecedentpassions,butthepresentorpast.

The61stArticle

Joyandsadness.

Andtheconsiderationofapresentgoodexcitesjoyinus,thatofanevil,sadness,whenitisagoodoranevilrepresentedasbelongingtous.

The62ndArticle

Derision,envy,pity.

Butwhenitisrepresentedtousasbelongingtoothermen,wemayeitheresteemthemworthyorunworthyofthem.Andweesteemthemworthythatexcitesinusnootherpassionbutjoy,seeingitissomegoodtousthatweseethingsfalloutastheyshoulddo.Thereisonlythisdifferenceinit;thejoywhichcomesfromgoodisserious,whereasthat

whichproceedsfromevilisaccompaniedwithlaughingandderision.Butifweesteemthemunworthyofit,thegoodexcitesenvy,thebadpity,whicharesortsofsadness.Anditistobenotedthatthesamepassionswhichrelatetogoodsorevilspresent,mayalsooft-timesrelatetothatwhicharetocome,forasmuchastheopinionamanhasthattheywillcome,representsthemaspresent.

The63rdArticle

Satisfactionofaman’sself,andrepentance.

Wemayalsoconsiderthecauseofgoodorevil,aswellpresentaspast.Andthegoodwhichhasbeendonebyusgivesusaninwardsatisfaction,whichisthesweetestofallthepassions.Whereasevilexcitesrepentance,whichisthebitterest.

The64thArticle

Goodwillandgratitude.

Butthegood,whichhasbeenbyothers,causesustobeargoodwilltothem,althoughitwerenotdonetous.Andifitbedonetous,togoodwillweaddgratitude.

The65thArticle

Indignationandwrath.

Inthesamemanner,evildonebyothers,havingnorelationtous,breedsonlyinusindignationagainstthem;andwhenitrelatestous,itmoveswrathalso.

The66thArticle

Gloryandshame.

Moreover,thegood,whichisorhasbeeninusinreferencetotheopinionothermenmayhaveofit,excitesgloryinus;andtheevil,shame.

The67thArticle

Distaste,sorrow,andlightheartedness.

Andsometimesthecontinuanceofagoodcauseswearinessordistaste,whereasthatofevilallayssorrow.Lastly,fromgoodpastproceedsdiscontent,whichisasortofsorrow;

andfromevilpast,lightheartednessasortofjoy.

The68thArticle

Whereforethisnumerationofthepassionsisdifferentfromthatcommonlyreceived.

Thisistheorderwhichseemsbesttomeforreckoningofthepassions.Wherein,IknowverywellIdigressfromtheopinionofallwhohavewrittenbeforeme.ButIdoitnotwithoutgreatcause.Fortheydeducetheirnumerationthus:theydistinguishinthesensitivepartsofthesoultwoappetites,theonetheycallconcupiscible,theotherirascible.AndbecauseIunderstandnotanydistinctionofpartsinthesoul(asIsaidbefore),methinksitsignifiesnothing,unlessthatithastwofaculties,onetodesire,anothertobeangry.Andbecauseithas,inthesamemanner,facultiestoadmire,love,hope,fear,andalsotoadmitintoiteveryoneoftheotherpassions,ortodotheactionswhereuntothesepassionsimpelthem,Iseenotwhattheymeantbyattributingthemalltodesire,oranger.Besides,theircataloguecomprehendsnotalltheprincipalpassions,as,Ibelieve,thisdoes.Ispeakhereonlyoftheprincipal,becauseonemightyetdistinguishmanymoreparticularones,andtheirnumberisindefinite.

The69thArticle

Thattherearebutsixprimitivepassions.

Butthenumberofthosewhicharesimpleandprimitiveisnotverygreat.FordobutreviewallthoseIhavecastup,anditmayeasilybenotedthattherearebutsixsuch,towit,admiration,love,hatred,desire,joyandsadness,andthatalltheother[s]arecompoundedofsomeofthesesix,oraresortsofthem.Wherefore,thatthemultitudeofthemmightnotperplexthereaders,Iwillheretreatdistinctlyofthesixprimitiveonesandafterwardsshowinwhatmannertherestderivetheirpedigreefromthem.

The70thArticle

Ofadmiration,thedefinitionandcauseofit.

Admirationisasuddensurpriseofthesoul,whichcausesinheraninclinationtoconsiderwithattentiontheobjectswhichseemrareandextraordinarytoher.Itiscausedfirstbyanimperfectioninthebrainthatrepresentstheobjectasrare,andconsequently,worthytobeseriouslyconsidered.Afterthat,bythemotionofthespiritswhicharedisposedbythisimpressiontotendwithmightandmaintowardsthatplaceofthebrainwhereitis,tofortifyandconserveitthere.Asalsotheyaretherebydisposedtopassfromthenceintothemuscles,whichservetoholdtheorgansofthesensesinthesamesituationtheyare,thatitmaybefomentedbythem,ifitbebythemthatitwasformed.

The71stArticle

Thatherehappensnoalterationintheheart,norinthebloodinthispassion.

Andthispassionhasthispeculiarquality;itisobservednottobeattendedbyanyalterationintheheart,andtheblood,astheotherpassionsare,thereasonwhereofis,thathavingneithergoodnorevilforitsobject,butonlytheknowledgeofthethingadmired,ithasnorelationtotheheart,andblood,onwhichdependallthegoodofthebody,butonlywiththebrain,wheredwelltheorgansofthesensessubservienttothisknowledge.

The72ndArticle

Whereinconsiststhepowerofadmiration.

Thisdoesnothinderitfrombeingexceedinglypowerful,notwithstandingthesurprise,thatis,thesudden,andunexpectedarrivaloftheimpressionthataltersthemotionofthespirits:whichsurpriseisproper,andpeculiartothispassion:sothatifatanytimeitdoeshappentoanyoftherest,asitusuallydoestoall,andincreasesthem,itisbecauseadmirationisjoinedwiththem.And,thepowerofitconsistsintwothings,towit,thenovelty,andforthatthemotionwhichitcauses,fromtheverybeginninghasitsfullstrength.Foritiscertainsuchamotiveismoreoperativethanthosewhichbeingweakatfirst,andgrowingbutbylittleandlittle,mayeasilybediverted.Also,itiscertainthatthoseobjectsofthesenseswhicharenewtouchthebrainincertainpartswhereitusednottobetouched,andthatthesepartsbeingmoretender,orlessfirmthanthosethatfrequentagitationhashardened,augmentstheoperationofthemotionswhichtheyexcitethere.[Allof]whichwillnotbedeemedincredible,ifitbeconsidered,thatisthelikereasonwhichcausesthesolesofourfeet,accustomedtoaprettystubborntouchbytheweightofthebodytheybear,butverylittletofeelthistouchwhenwego;whereasanotherfarlighterandsofter(whentheyaretickled)isalmostinsupportabletous,onlybecauseitisnotusual.

The73rdArticle

Whatastonishmentis.

Andthissurprisehassomuchpowertocausethespiritsinthecavitiesofthebraintobendtheircoursefromthencetotheplacewheretheimpressionoftheobjectadmiredis,thatitsometimesdrivesthemallthitherandfindsthemsuchworktoconservethisimpressionthattherearenonewhichpassfromthenceintothemuscles,noryetsomuchasdeviateanywayfromthefirsttractstheyfollowedintothebrain.Thiscausesallthebodytobeunmovablelikeastatueandthatonecanonlyperceivethefirstrepresentedfaceoftheobject,andconsequentlynotacquireanyfurtherknowledgeofit.Itisthuswhenamanissaidtobeastonished,forastonishmentisanexcessofadmirationwhichcanneverbebutevil.

The74thArticle

Forwhatusethepassionsserveandwhattheyarenaughtfor.

Now,itiseasytogatherbywhathasformerlybeensaidthattheutilityofallthepassionsconsistsonlyinthis;thattheyfortifyandconserveinthesoulthosethoughtswhicharegoodforherandwhichmayelsebeeasilyobliterated;asalsoallthediscommoditytheycancauseconsistsinthis,thattheystrengthenandmaintainthosethoughtsmorethanisnecessary,orfortifyandconserveotherswhichoughtnottobefixedthere.

The75thArticle

Whatisthepeculiaruseofadmiration.

Anditmaybesaidpeculiarlyofadmirationthatitisasbeneficialforcausingustoapprehendandkeepinmemorythingswhereofwewereformerlyignorant,forweadmirenothingbutwhatseemsrareandextraordinarytous.Andnothingcanseemsotous,butbecausewewereignorantofit,orelseatleastbecauseitdiffersfromthosethingsweknewbefore,foritisthisdifferencethatmakesitbecalledextraordinary.Nowalthoughathingunknowntousrepresentitselfnewlytoourunderstanding,oroursenses,wedonotthereforeretainitinmemoryunlesstheideawehaveofitbefortifiedinourbrainbysomepassionorother,oratleastbyapplicationofourunderstanding,whichourwillsdeterminestoapeculiarattentionandreflection.Andtherestofthepassionsmayservetomakeusobservethingsastheyseemeithergoodorevil.Butweadmireonlythosewhichseemrare.Weseetoothatthosewhohavenonaturalinclinationtothispassionarecommonlyveryignorant.

The76thArticle

Whereinitishurtfulandhowthewantofitmaybesuppliedandtheexcesscorrected.

Butitfallsoutmoreoftenthatamanadmirestoomuchandisastonishedinperceivingthingsoflittleornoconsiderationthantoolittle,andthismayeitherabsolutelytakeawayorperverttheuseofreason.Whereforealthoughitisgoodtobebornwithsomekindofinclinationtothispassionbecauseitdisposesustotheacquisitionofsciences,yetweoughtafterwardstoendeavourasmuchaswecantoberidofit.Foritiseasytosupplythewantofitbyapeculiarreflectionandattentionwhereuntoourwillmayalwaysobligeourunderstanding,whenweconceivethethingrepresentedisworththelabour.Butthereisnoremedytocureexcessiveadmirationbuttoacquiretheknowledgeofmostthingsandtobeexercisedintheconsiderationofallsuchasmayseemtobemostrareandstrange.

The77thArticle

Thattheyareneitherthemoststupid,northemenofgreatestparts,whoaremostaddictedtoadmiration.

Furthermore,althoughnone,unlessblock-headedandstupidpeople,butarenaturallyaddictedtoadmiration,Idonotsaythattheywhohavethemostwitarealwaysmostinclinedtoit,butchieflythose,whoalthoughtheyhaveacommonsensegoodenough,havenogreatopinionoftheirsufficiency.

The78thArticle

Thattheexcessofitmaybetranslatedtoahabitforwantofcorrection.

Andalthoughthispassionseemstodecreasebyusebecausethemoreamanmeetswithrarethingswhichheadmires,themoreheusuallyceasestoadmirethemandthinksthosewhichmaybepresentedtohimafterwardsbutcommon.Yetwhenitisexcessiveandcausestheattentiontobefixedonlyonthefirstimageoftheobjectsrepresentednotacquiringanyfartherknowledge,itleavesbehinditahabitthatdisposesthesoultostopinthesamemanneronallotherobjectswhichpresentthemselves,providedtheyappearneversolittlenew.Thisprolongsthediseaseofthosewhoareblindlyinquisitive,thatis,whoseekoutraritiesonlytoadmirethem,andnottounderstandthem,forbylittleandlittletheybecomesofullofadmiration,thatthingsofnoconsequenceareasapttopuzzlethem,asthosewhosescrutinyiscommodious.

The79thArticle

Thedefinitionsofloveandhatred.

Loveisanemotionofthesoulcausedbythemotionofthespiritswhichinciteittojoininwilltotheobjectswhichseemconvenienttoher.And,hatredisanemotioncausedbythespiritswhichincitethesoultowilltobeseparatedfromobjectsrepresented,tobehurtfultoher.Isaytheseemotionsarecausedbythespiritstodistinguishloveandhatredwhicharepassionsanddependofthebody,aswellfromthejudgementsthatinclinethesoultojoininthewilltothethingssheesteemsgoodandseparatefromthosesheesteemsevil,asfromtheemotionswhichthesejudgementsaloneexciteinthesoul.

The80thArticle

Whatismeantbyjoiningorseparatinginwill.

Furthermore,bythewordwillIdonotmeanheredesire,whichisapassionapartandrelatestothefuture;thatoftheconsentwherebyheatthatinstantconsidershimselfasit

were,joinedtowhatheloves:sothatheimaginesawhole,whereofhethinkshimselftobebutonepart,andthethingbelovedanother.Asonthecontrary,inhatredheconsidershimselfaloneasawhole,absolutelyseparatedfromthethingwhereuntohehasanaversion.

The81stArticle

Oftheusualdistinctionbetweentheloveofconcupiscenceandbenevolence.

Itisfrequenttodistinguishthattherearetwosortsoflove,onecalledbenevolence,thatistosay,wishingwelltowhatamanloves;theotherconcupiscence,thatistosay,whichcausestodesirethethingbeloved.Butmethinksthisdistinctionbelongstotheeffectsonly,andnottheessenceoflove.Forassoonasamanisjoinedinwilltoanyobject,ofwhatnaturesoeveritbe,hehasawell-wishingtoit.Thatistosay,healsothereuntojoinsinwillthethingshebelievesconvenientforit,whichisoneofthemaineffectsoflove.Andifheconceiveitagoodtopossessit,ortobeassociatedwithhiminanyothermannerthaninwill;hedesiresit,whichisalsooneofthemostordinaryeffectsoflove.

The82ndArticle

Howdifferentpassionsconcurinthattheyparticipateoflove.

Norisitnecessarytodistinguishasmanysortsofloveastherearediversityofobjectswhichmaybebeloved.Forexample,althoughthepassionsoftheambitiousmanforglory,theavariciousformoney,thedrunkardforwine,thebestialforawomanhewouldviolate,themanofhonourforhisfriendormistress,andagoodfatherforhischildren,beinthemselvesverydifferent,yet,inthattheyparticipateoflove,theyarealike.Butthefourfirstbearalovemerelyforthepossessionoftheobjectswhereuntotheirpassionrelates,andnoneatalltotheobjectsthemselvesforwhichtheyhaveonlyadesire,mingledwithotherparticularpassions.Whereastheloveagoodfatherbearstohischildrenissopurethathedesirestohavenothingofthem,andwouldnotpossessthemanyotherwisethanhedoes,norbejoinednearertothemthanheisalready.Butconsideringthemasotherselves,heseeksouttheirgoodashewouldhisown,orratherwithmorecare,becauserepresentingtohimselfthatheandtheymakebutonewhole,whereofheisnotthebetterpart,heoft-timespreferstheirinterestsbeforehisown,andfearsnothisruintosavethem.Theaffectionswhichmenofhonourbeartotheirfriendsisofthisverysamenature,thoughitseldombesoperfect;andthattheybeartotheirmistressparticipatesmuchof,butithasalsoasmatch*oftheother.

*Ataste,smack,flavour.[OED]

The83rdArticle

Ofthedifferencebetweenbareaffection,friendship,anddevotion.

Methinkslovemaymorejustlybedistinguishedbytheesteemamanmakesofwhathelovesincomparisonofhimself.Forwhenhevaluestheobjectofhislovelessthanhimself,hebearsonlyabareaffectiontoit.Whenheratesitequalwithhimself,itiscalledfriendship.Whenmore,thatpassionmaybecalleddevotion.Thusamanmaybearanaffectiontoaflower*,abird,ahorse,butunlesshehaveabraingreatlyoutoftune,hecannothavefriendshipbutformen.Andtheyaresofartheobjectofthispassion,thatthereisnomansodefective,butonemaybearaperfectfriendshiptohim,ifonebutthinkoneselfbelovedbyhim,andthatonehaveasoultrulynobleandgenerous;asshallaccordinglybeexplainedinthehundredfifty-forth,andhundredfifty-sixtharticle.Asfordevotion,theprincipalobjectthereofisundoubtedlythesovereigndivinity,whereuntoamancannotchoosebutbedevout.Ifhebutunderstanditasheoughttodo,butamanmaycarryadevotiontohisprincetoo,tohiscountry,tohiscity,andeventoaparticularman,whenheesteemshimmuchmorethanhimself.Now,thedifferencebetwixtthesethreesortsofloveappearschieflybytheireffects:forsinceinallofthemamanconsidershimselfasjoinedandunitedtothethingsbeloved,heiseverreadytoabandontheleastpartofall,whichtoconservetheother,heatonestherewith.Therefore,inbareaffectionhealwaysprefershimselfbeforewhatheloves;andcontrariwiseindevotionhesomuchprefersthethingbeforehimselfthathefearsnottodiefortheconservationofit.Whereofwehaveseenfrequentexamplesofthosewhohaveexposedthemselvestoacertaindeathforthedefenseoftheirprince,ortheircity,andsometimestoo,ofparticularpersonstowhomtheyhavebeendevoted.

*Originaltextreads“flow”.

The84thArticle

Thattherearenotsomanysortsofhatredaslove.

Furthermore,althoughhateisdirectlyoppositetolove,yetitisnotdistinguishedintosomanysortsbecauseamanobservesnotsomuchthedifferencebetweentheevilsamanisseparatedfrominwill,ashedoesbetweenthegoodswhereuntoheisjoined.

The85thArticle

Oflikingandhorror.

AndIfindonlyoneconsiderabledistinctionalikeineach.Itconsistsinthis,thattheobjectsaswellofloveashatred,mayberepresentedtothesoulbytheexteriorsensesorelsebytheinterior,andone’sownreason.Forwecommonlycallthatgoodorevil,whichourinteriorsensesor*reasonmakesusjudgeconvenientfor,orcontrarytoournature.Butwecallthathandsomeorugly,whichissorepresentedtousbyourexteriorsenses,chieflybythesight,whichaloneismoreconsideredthanalltherest.Fromwhencearise

twosortsoflove:thatwhichamanbearstogoodthings;andthathebearstohandsomethings,whereuntowemaygivethenameofliking,thatwemaynotconfounditwiththeother,noryetwithdesire,whereuntothenameofloveisoftenattributed.Andfromhencespring,inthesamemanner,twoformsofhatred,onewhereofrelatestothingsevil,theothertougly.Andthislast,fordistinctionsake,maybecalledhorror,oraversion.Butthemostobservablethinghereinisthatthesepassionsoflikingandhorrorareusuallymoreviolentthantheotherkindsofloveandhatredbecausethatwhichcomestothesoulbythesensestouchesmoretothequickthanwhatisrepresentedbyherreason.Andyetmostcommonlytheyhavelesstruth.Sothatofallthepassions,thesearethegreatestcheaterswhomamanoughtmostcarefullytobewareof.

*Originalreads“our.”

The86thArticle

Thedefinitionofdesire.

Thepassionofdesireisanagitationofthesoulcausedbythespiritswhichdisposesittowillhereafterthethingsthatsherepresentsuntoherselfconvenient.Soamannotonlydesiresthepresenceofanabsentgood,buttheconservationofapresent,andmoreover,theabsenceofanevil,aswellofthathenowenduresasthatwhichhebelievesmaybefallhimhereafter.

The87thArticle

Thatitisapassionwhichhasnocontrary.

Iknowverywellthatintheschools,thatpassionwhichtendstotheseekingaftergood,whichonlyiscalleddesire,isopposedtothatwhichtendstotheavoidingofevil,whichiscalledaversion.Butseeingthereisnogood,theprivationwhereofisnotanevil,noranyeviltakeninthenotionofapositivethingtheprivationwhereofisnotgood.Forexample,thatinseekingafterriches,amannecessarilyeschewspoverty;inavoidingdiseases,heseeksafterhealth;andsooftherest.Methinksitisstillthesamemotionwhichinclinestotheseekingaftergood,andwithall,totheavoidingevil,whichiscontrarytoit,Ionlyobservethisdifference,thatthedesirehehas,whenhetendstowardssomegood,andwithal,totheavoidingevil,whichiscontrarytoit.Ionlyobservethisdifference,thatthedesirehehaswhenhetendstowardssomegoodisaccompaniedwithloveandafterwardswithhopeandjoy.Whereasthesamedesire,whenhetendstotheavoidinganevilcontrarytothisgood,isattendedwithhatred,fear,andsorrow,whichisthereasonwhyitisconceivedcontrarytoitself.Butifitbeconsideredwhenitrelatesequallyatthesametimetoagoodsoughtafter,andanoppositeeviltoshunit,itmaybeclearlyperceivedbutonepassiononlywhichcausesboththeoneandtheother.

The88thArticle

Whataretheseveralkindsofit.

Itismorefittodistinguishdesireintoasmanyseveralsortsasthereareseveralobjectssoughtafter.Forexample,curiosity,whichisnothingbutadesiretoknow,differsmuchfromthedesireofglory,andthisfromthedesireofrevenge,andsooftherest.Butitisenoughheretoknowthatthereareasmanysortsofitasofloveorhatred,andthatthemostconsiderableandstrongestdesiresarethosewhicharederivedfromlikingandloathing.

The89thArticle

Whatisthedesirearisingfromhorrors.

Now,althoughitisbutoneself-samedesirewhichtendstotheseekingaftergoodandavoidingitscontrary,evil,ashasbeensaidalready.Yetthedesirespringingfromlikingceasesnottobeverydifferentfromthatwhicharisesfromhorror,forthislikingandthishorror,whichareintruthtwocontraries,arenotthegoodandtheevilwhichserveforobjectstothesedesires,butonlytwoemotionsofthesoul,whichdisposeittoseekaftertwoverydifferentthings.Horrorisinstitutedbynaturetorepresentasuddenandunexpecteddeathtothesoul,sothatifitissometimesnomorebutthetouchofalittleworm,thenoiseofashakingleaf,orone’sownshadowthatcauseshorror,amanimmediatelyfeelsasgreatanemotion,asifamostevidentdangerofdeathwerelaidbeforehiseyes.Thiscausesasuddenagitation,whichinclinesthesoultoemployallherstrengthtoshunanevil,ifpresent;anditisthiskindofdesirewhichiscommonlycalledflightoraversion.

The90thArticle

Whatisthatarisingfromliking.

Onthecontrary,likingispeculiarlyinstitutedbynaturetorepresenttheenjoymentofwhatisliked,asthegreatestgoodbelongingtoman,whichcausesamanveryearnestlytodesirethisenjoyment.Itistrue,thereareseveralsortsofliking,andthedesireswhicharisefromthemarenotallalikeinpower.Forexample,thelovelinessofflowersinciteusonlytolookonthem,andthatoffruitstoeatthem.Butthechiefisthatwhichproceedsfromtheperfectionsamanimaginesinanotherperson,whichhethinksmaybecomeanotherself.Forwiththedistinctionofsexes,whichnaturehasbestowedonmanaswellasirrationalcreatures,shehasalsoputcertainimpressionsinthebrain,whichmakesamanatacertainage,andatacertainseasontolookonhimselfasdefective.Andasifhewerebutthehalfofawhole,whereofapersonoftheothersexoughttobetheotherhalf,sothattheacquisitionofthishalfisrepresentedtousconfusedlybynature,asthegreatestofallimaginablegoods.Andalthoughheseesmanypersonsoftheothersex,hedoesnot

thereforedesiremanyatthesametime.Byreasonnaturemakeshimconceivethathehasneedofnomorebutonehalf.Butwhenheobservessomethinginanyonethatlikeshimbetterthananythinghehasmarkedatthesametimeintherest,thatfixesthesoultofeelalltheinclinationwhichnaturehasgivenhimtoseekafterthegood,thatsherepresentstohimasthegreatesthecanpossiblypossessonthatwomanonly.Andthisinclination,orthisdesirewhichisbredthusbyliking,iscalledbythenameoflove,morecommonlythanthepassionofloveformerlydescribed.Indeedithasmuchmorestrangeeffects,andthisishethatfurnishesallthewritersofromancesandpoetswithstuff.

The91stArticle

Thedefinitionofjoy.

Joyisapleasingemotionofthesoul,whereinconsistsherenjoymentofgoodthattheimpressionsofthebrainrepresentuntoherasherown.Isay,inthisemotionconsiststheenjoymentofgood,forintruththesoulreceivesnootherfruitofallthegoodshepossesses.Andwhenthereisnojoyinher,amanmaysaysheenjoysitnomorethenifshehadnotany.Ialsoadd,itisofthatgoodwhichtheimpressionsofthebrainrepresenttoherasherownthatImaynotconfoundthisjoy,whichisapassion,withthatjoypurelyintellectual,whichcomesintothesoulbythesoleactionofthesoul,andwhichmaybecalledapleasingemotioninher,excitedbyherself,whereinconsistsherenjoymentofgood,whichherunderstandingrepresentstoherasherown.Itistrue,whilethesoulisjoinedtothebody,thisintellectualjoycanhardlyberidofthecompanyofthatwhichisapassion.Forassoonaseverourunderstandingperceivesthatwepossessanygood,althoughthisgoodmaybesofardifferentfromallthatbelongstothebodythatitbenotimaginable,yetwillnottheimaginationforbeartomakeimmediatelysomeimpressioninthebrain,whereuponensuethemotionofthespiritswhichexcitethepassionofjoy.

The92ndArticle

Thedefinitionofsadness.

Sadnessisanunpleasantlanguishing,whereinconsiststhediscommoditythesoulreceivesfromevil,ordefect,whichtheimpressionsofthebrainrepresentuntoher,asbelongingtoher.Andthereisalsoanintellectualsadness,whichisnotthepassion,butwhichwantsbutlittleofbeingaccompaniedbyit.

The93rdArticle

Whatarethecausesofthesetwopassions.

Now,whentheintellectualjoyorsadnesssoexcitesthatwhichisapassion,theircauseisevidentenough.Andonemayseebytheirdefinitionsthatjoycomesfromtheopiniona

manhasthathepossessessomegood,andsadnessfromtheopinionofsomeevil,ordefect.Butitoftfallsout,thatamanissadorjoyful,andyethecannotdistinctlyobservethegoodorevilwhicharethecauseofit.Towit,whenthisgoodorthisevilmaketheirimpressionsinthebrainwithouttheintercourseofthesoul,sometimesbecausetheybelongonlytothebody,andsometimestoo,althoughtheybelongtothesoul,becausesheconsidersthemnotasgoodorevil,butundersomeothernotion,theimpressionwhereofisjoinedinthebrainwiththatofgoodandevil.

The94thArticle

Howthepassionsareexcitedbygoodsandevilswhichonlyrespectthebody;andwhereinconsiststicklingandpain.

So,whenamanisinsoundhealth,andtheweatherisfairerthanordinary,hefeelsalightsomenessinhimself,whichproceedsnotfromanyfunctionoftheunderstanding,butonlyfromtheimpressionswhichthemotionofthespiritsmakesinthebrain.Andhefeelshimselfsadlikewise,whenhisbodyisindisposed,althoughheknownotthatitis.Thus,theticklingofthesensesissocloselyfollowedbyjoy,andpainbysadness,thatmostmencannotdistinguishthem,yet,theydiffersofar,thatamanmaysometimessufferpainswithjoy,andreceiveticklingsthatdisplease.Butthecausewhyjoycommonlyfollowsticklingisbecauseallthatiscalledtickling,orapleasingtouch,consistsinthis,thattheobjectsofthesensesexcitesomemotionsinthenerves,whichwouldbeapttohurtthemiftheyhadnotstrengthenoughtoresistitorthebodywerenotwelldisposed,whichmakesanimpressioninthebrain,whichbeinginstitutedbynature,tosignifythisgooddisposition,andthisstrength,representsittothesoulasagoodbelongingtoher,seeingsheisunitedtothebody,andsoexcitesjoyinher.Thecauseisalmostthesamewhyamannaturallytakesdelighttofeelhimselfmovedtoallsortsofpassions,yea,evensadness,andhatred,whenthesepassionsarecausedonlybystrangeadventures,whichheseespersonatedonastage,orbysuchlikeoccasion,whichnotbeingcapabletotroubleusanyway,seemtoticklethesoulbytouchingit.Andthereasonwhypainusuallyproducessadnessisbecausethatfeelingwhichiscalledpainproceedsalwaysfromsomeaction,soviolentthatitoffendsthenerves.Sothatbeinginstitutedbynaturetosignifytothesoulthedamagethebodyreceivesbythisaction,anditsweaknessinnotbeingabletoresistit,itrepresentseachofthemtohim,asevilsalwaysdispleasing,unlessthenwhentheycausesomegoodthings,whichsheesteemsofmorethanthem.

The95thArticle

Howtheymayalsobeexcitedbygoodsandevilswhichthesoulobservesnot,thoughtheybelongtoher,asthedelightamantakestorunintoadanger,orrememberan

evilpast.

Sothedelightwhichoft-timesyoungmentaketoundertakedifficultthings,andexposethemselvestogreatperils,thoughtheydonotsomuchaslookforanyprofitorhonour

thereby,comesfromhence:theconceittheyhavethattheyundertakeadifficultthingmakesanimpressioninthebrain,whichbeingjoinedtothatwhichtheymaymake,iftheythoughtitagoodthingtobecourageous,fortunate,active,orstrongenoughtodaretohazardsofar,isthereasonthattheytakedelightinit.Andthecontentwhicholdmentake,whentheyrememberthemiseriestheysuffered,proceedsfromhence:theyimaginetothemselvesitisagoodthingthattheycouldsubsistinspiteofthem.

The96thArticle

Whatarethemotionsofthebloodandspiritsthatcausethefiveprecedingpassions.

ThefivepassionswhichIhaveherebeguntoexplainaresojoined,oropposedtooneanother,thatitiseasiertoconsiderthemalltogetherthantotreatdistinctlyofeach,asIhandledadmiration.Andtheircauseisnotlikethat—inthebrainonly—butalsointheheart,spleen,liver,andallotherpartsofthebody,inasmuchastheyservetotheproductionoftheblood,andafterwardsofthespirits.Foralthoughalltheveinsconveythebloodtheycontainintotheheart,yetitsometimesfallsout,thatthebloodofsomeofthemisdrivenwithastrongerforcethantherest,andithappensalsothattheoverturesthroughwhichitentersintotheheart,orthosethroughwhichitgoesout,aremoredilatedorcontractedonetimethananother.

The97thArticle

Theprincipalexperimentsconducingtotheknowledgeofthesemotionsinlove.

Nowconsideringthesundryalterationsthatexperienceletsusseeinourbodieswhileoursoulisagitatedwithdiverspassions,Iobserveinlovewhenitisalone,thatis,whenitisnotaccompaniedwithanyextremejoy,desireorsadness,thatthebeatingofthepulseiseven,&muchgreaterandstrongerthanordinary;thatamanfeelsagentleheartinhisbreast,andquickdigestionofmeat;sothatthispassionisprofitableforthehealth.

The98thArticle

Inhatred.

Onthecontrary,Iobserveinhatredthatthepulseisuneven,weaker,andoftentimesfaster,thatamanfeelscoldsintermingledwith(Iknownotwhat)sharpandprickingheatinthebreast,thatthestomachceasestodoitsoffice,isinclinedtovomitandrejectthemeatshehaseaten,oratleastcorruptthemandconvertthemintoillhumours.

The99thArticle

Injoy.

Injoy,thatthepulseisevenandquickerthanordinary,butnotsostrong,norsogreatasinlove,andthatamanfeelsapleasantheat,whichisnotonlyinthebreast,butspreadsitselfoveralltheexteriorpartsofthebodywiththeblood,whichisseentoflowabundantlythither.Andmeanwhile,hesometimesloseshisappetitebecausethedigestionislessthanusual.

The100thArticle

Insadness.

Insadness,thatthepulseisweakandslow,andthatamanfeels,asitwere,stringsabouthisheart,whichbinditclose,andiciclesthatfreezeitandcommunicatetheircoldtotherestofthebody.Yetinthemeanwhilehehassometimesagoodappetite,andfeelshisstomachnotfailingofitsduty,providedtherebenohatredmingledwiththesadness.

The101stArticle

Indesire.

Lastly,Iobservethispeculiarindesire,thatitagitatestheheartmoreviolentlythananyoftheotherpassions,andfurnishesthebrainwithmorespirits—whichpassingfromthenceintothemuscles,makeallthesensesquicker,andallpartsofthebodymoreagile.

The102ndArticle

Themotionofthebloodandspiritsinlove.

Thereobservations,andmanymoretoolongtoinsert,gavemeoccasiontoconceivethatwhentheunderstandingrepresentstoitselfanyobjectoflove,theimpressionwhichthisthoughtmakesinthebrainconveystheanimalspiritsthroughthenervesofthesixthpairtothemusclesabouttheintestinesandthestomach,inthemannerrequisitetomakethejuiceofmeats,whichconvertintonewblood,passsuddenlytotheheartwithoutanydemureintheliver,andwhichbeingdriventhitherwithgreaterforcethanthatwhichisintherestofthebody,itgetsinthitherinmoreabundance,andexcitesastrongerheat.Byreasonit[thenewblood]isthitherthanthatwhichalreadyhasbeenoftenrarifiedbypassingandrepassingthroughtheheart,whichalsocausesittosendspiritstothebrain,whosepartsaregrosser,andmoreagitatedthanordinary.Andthesespiritsfortifyingtheimpressionthatthefirstthoughtoftheobjectbeloved,stuckthere,bindthesoultofixuponthethought;andhereinconsiststhepassionoflove.

The103rdArticle

Inhatred.

Contrariwise,inhatredthefirstthoughtoftheobjectthatbreedsaversionsoconveysthespiritsinthebraintothemusclesofthestomachandintestinesthattheyhinderthejuiceofmeatsfrommixingwiththeblood,bycontractingupallthepassagesthroughwhichitisusedtorun,andsoconveysittothesmallnervesofthespleenandthelowerpartoftheliver,wherethereceptacleofcholeris,thatthosepartsofthebloodwhichuse[d]tobecastouttothoseplaces,getoutandrunwiththatinthebranchesofthehollowveintotheheart,whichcausesmuchinequalityintheheatofit,seeingthebloodthatcomesfromthespleenisnotheatednorrarifiedbutwithmuchdifficulty.Andontheothersidethatwhichcomesfromthelowerpartoftheliver,wherethegallisinflamedanddilatedsuddenly,bywhichconsequencespiritsthatgotothebrainhavepartsveryunequal,andmotionsveryunusual.Fromwhenceitcomesthattheytherefortifytheideaofhatredalreadyimprintedandinclinethesoulstothoughtsfullofrancorandbitterness.

The104thArticle

Injoy.

Injoy,notonlythenervesofthespleen,liver,stomachorintestinesact,butthoseintherestofthebody;andparticularlythatabouttheorificesoftheheart,whichopeninganddilatingtheseorifices,enablesthebloodwhichtherestofthenerveshavedrivenfromtheveinstotheheart,togetinthereandissueforthingreaterquantitythanordinary.Andbecausethebloodwhichthengetsintothehearthasoftenpassedandrepassedthroughit,comingfromthearteriesintotheveins,iteasilydilatesandproducesspirits,whosepartsbeingveryequalandsubtle,arefittoformandfortifytheimpressionsofthebrain,whichdeallivelyandquietthoughtstothesoul.

The105thArticle

Insadness.

Contrariwise,insadnesstheorificesoftheheartarehugelystraightenedbythesmallnervethatenvironsthem,andthebloodoftheveinsisnowhitagitated,whichcausesbutverylittletogototheheart.Andinthemeanwhilethepassagesthroughwhichthejuiceofmeatsglidesfromthestomachandentrailstotheliverareopen,whereforetheappetitediminishesnot,unlesshatred,whichisanordinarycompanionofsadness,closethem.

The106thArticle

Indesire.

Lastly,thepassionofdesirehasthepeculiarpropertythatthewillamanhastoattainanygoodoravoidanyevilsendsthespiritsofthebrainimmediatelytoallthepartsofthebodythatmayserveanywaystoactionsrequisitetothatpurposeandparticularlytotheheart,andthosepartswhichsupplyitwithbloodmost.Thatreceivingitingreaterabundancethanordinary,itsendsagreaternumberofspiritstothebrain,aswelltomaintainandfortifytheideaofthiswillastopassfromthenceintoalltheorgansofthesenses,andallthemuscleswhichmaybesetonwork,toattainwhatonedesires.

The107thArticle

Whatisthecauseofthesemotionsinlove.

AndIdeducethereasonofallthisfromwhathasformerlybeensaid,thatthereissuchatiebetwixtoursoulandbodythatwhenwehavejoinedanycorporealactionwithanythought,oneofthemneverpresentsitselftousafterwards,withouttheother.Asmaybeseeninsuchwhowithmuchaversion,whentheyhavebeensick,havetakensomedrink.Theycanneithereatnordrinkafterwardsbuttheyhavethesameaversion.Nayfurther,theycannotthinkoftheiraversiontomedicines,buttheverysametastecomesintotheirthought.Formethinksthefirstpassionsoursouladmittedwhenshewasfirstjoinedtoourbodycamefromhence,thatsometimestheblood,orsomeotherjuicewhichgotintotheheart,wasanalimonymoreconvenientthanordinarytomaintainheatthere,whichistheprincipleoflife.Thiscausedthesoultojoininwilltothisalimony,thatis,toloveit.Andatthesametimethespiritstrickledfromthebrainintothemuscles,whichmightpressoragitatethepartsfromwhenceitcametotheheart,thattheymightsendmoreofitthither.Andthesepartswerethestomach,andentrails,whoseagitationaugmentstheappetite,orelsetheliver,andlungswhichthemusclesofthediaphragmmaypress.Whereforethesamemotionofthespiritseversinceaccompaniesthepassionoflove.

The108thArticle

Inhatred.

Sometimes,onthecontrary,somestrangejuicecametotheheart,whichwasnotgoodtocherishtheheatofit,orwhichelsemightextinguishit.Whereforethespirits,whichascendedfromthehearttothebrain,excitedinthesoulthepassionofhatred.Andatthesametimealso,thesespiritswentfromthebraintothenerveswhichmightdrivethebloodfromthespleenandthesmallveinsoftheliver,tothehearttohinderthisnoxiousjuicefromgettingin,andmore,tothosewhichmightrepelthisjuicetotheentrailsandthestomach,orelse,sometimestomakethestomachdisgorgeit.Fromwhenceitcomes,thatthesamemotionsareusedtoaccompanythepassionofhatred.Andintheliveronemaydiscernbytheeyethatthereareintheliveranabundanceofveinsorpipes,indifferentbroad,throughwhichthejuiceofmeatsmaypassfromtheport-veinintothehollow-vein,andfromthencetotheheart,withoutstoppinganywhitattheliver,butthattherearealsoaninfinitenumberofoneswhereitmaystop,whichalwayscontainareserveofblood,as

thespleendoestoo;whichbloodbeingthickerthanthatwhichisintheotherpartsofthebody,maybetterservefornutrimenttothefireintheheart,whenthestomachandentrailslackwherewithaltosupplythem.

The109thArticle

Injoy.

Ithasalsocometopassatthebeginningofourlife,thatthebloodcontainedintheveinswasanalimonysufficientlyconvenienttomaintaintheheatoftheheart,andtheycontainedsogreatanabundanceofit,thattherewasnoneedtoexhaustnutrimentelsewhere.Thishasexcitedinthesoulthepassionofjoy.Andatthesametimehascausedtheorificesofthehearttobemoreopenthanordinary;andthatthespiritstricklingabundantlyfromthebrain,notonlyintothenerveswhichservetoopenthesesorifices,butalsouniversallyintoalltherestwhichdrivethebloodoftheveinstotheheart,hinderanyfromcomingafreshfromtheliver,spleen,entrails,andstomach.Whereforetheseverysamemotionsaccompanyjoy.

The110thArticle

Insadness.

Sometimes,onthecontrary,ithashappenedthatthebodyhaswantednutriment,andthishasmadethesoulfeelherfirstsadness,atleastthatwhichhasnotbeenjoinedwithhatred.Thisverythinghasalsocausedtheorificesofthehearttobecontractedbecausetheyreceivedbutlittleblood.And,thatagoodquantityofthisbloodcamefromthespleen,byreasonthatisasthelastreservewhichservestosupplytheheart,whentherecomesnonetoitfromanywhereelse.Whereforethesamemotionofthespiritsandnerves,whichsoservetocontracttheorificesoftheheart,andtoconveythebloodthitherfromthespleen,alwaysaccompanysadness.

The111thArticle

Indesire.

Lastly,alltheoriginaldesireswhichthesoulmighthavewhenitwasnewlyjoinedtothebody,weretoadmitthingsconvenientforherandrepelhurtful.Anditwasforthesamepurpose,that,fromthatinstant,thespiritsbegantomoveallthemuscles,andalltheorgansofthesenses,inallmannersthattheycouldmove.Whichisthereasonthatnow,whenthesouldesiresanything,thewholebodybecomesmoreactiveanddisposedtomovethanusuallywithoutit,andthenitfallsout,ontheothersidethatthebodyissodisposed,thenarethedesiresofthesoulmorestrongandvehement.

The112thArticle

Whataretheexteriorsignsofthesepassions.

WhatIhavelaiddownheremakesthedifferencesofthepulse,andalltheotherpropertieswhichIhaveherebeforeattributedtothesepassions,besufficientlyunderstood,sothatIneednotstandanyfurthertoexplainthem.ButbecauseIhaveonlyobservedineachwhatmayberemarkableonlywhenitissingle,andwhatshowstoknowthemotionsofthebloodandspiritsthatproducethem,ityetremainsthatIshouldtreatondiversexteriorsigns,whichusuallyaccompanythem,andwhichmaybebetternotedwhenmanyofthemaremixedtogether,asordinarilytheyare,thanwhentheyaredistinct.Thechiefofthesesignsarethegesturesoftheeyesandface,changesofcolour,tremblings,languishing,swooning,laughter,tears,groans,andsighs.

The113thArticle

Ofthegesturesoftheeyesandface.

Thereisnopassionbut*someparticulargestureoftheeyesdeclareit.Anditissopalpableinsomethateventhestupidestserving-men,bytheeyeoftheirmaster,observewhetherhebeangrywiththemornot.Butthoughamanmayeasilyperceivethesegesturesoftheeyes,andknowwhattheysignify,yetitisnotaneasymattertodescribethem,becauseeveryoneofthemiscomposedofseveralalterations,whichhappeninthemotion,andfigureoftheeye,whicharesopeculiar,andsosmall,thateachofthemcannotbediscerneddistinctly,thoughtheresultoftheirconjunctionbesaidofthegesturesoftheface,whichthusaccompanythepassions.Forthoughtheybegreaterthanthoseoftheeyes,yetitisdifficulttodistinguishthem,andtheysolittlediffer,thattherearemenalmostofthesameaspectwhentheyweep,asotherswhentheylaugh.Itistrue,therearesomeveryremarkable,asthewrinklingoftheforeheadinwrath,andcertainmotionsofthenose,andlipsinindignationandderision.Buttheyseemrathertobevoluntarythannatural.Andgenerally,allthegesturesaswellofthefaceaseyesmaybealteredbythesoul,whenbeingwillingtoconcealherpassion,shestronglyimaginesonecontrarytoit,sothattheymayserveaswellcounterfeit,asdeclarepassions.

*“But”inthesenseofunless.

The114thArticle

Ofchangingcolour.

Amancannotsoeasilyrefrainfromblushingorlookingpalewhenanypassiondisposeshimthereunto,becausethesechangesdependnotonthenervesandmusclesastheformer,andbecausetheycomemoreimmediatelyfromtheheart,whichmaybecalledthesourceofthepassionsseeingitpreparesthebloodandspiritstoproducethem.Nowitiscertain

thatthecolourofthefacecomesfromnoughtbuttheblood,whichflowingcontinuallyfromtheheartthroughthearteriesintoalltheveins,andfromalltheveinsintotheheart,colourstheface,moreorless,accordingasitmoreorlessfillsthelittleveinstowardsthesuperficiesthereof.

The115thArticle

Howjoycausesblushing.

Sojoyrendersthecolourlivelier,andmorevermilion,becausebyopeningthesluicesoftheheart,itmakesthebloodflowquickerinalltheveins,andbecominghotter,andmoresubtle,itmoderatelyraisesupallpartsoftheface,whichmakestheaspectofitmoresmilingandbrisk.

The116thArticle

Howsadnessmakesonelookpale.

Onthecontrary,sadness,bycontractingtheorificesoftheheart,makesthebloodflowmoreslowlyintotheveins,andthatbecomingcolderandthickerhasnotneedofsomuchroom;sothatretreatingintothelargest,whicharenearesttheheart,itdesertstheremotest.Themostapparentwhereofbeingthoseoftheface,thatmakesitlookpaleandwan,especiallywhenthesadnessisgreat,orcomesupononesuddenly,asisseeninaffrights,whosesurprisalsaugmenttheactionthatobstructstheheart.

The117thArticle

Howamanlooksredoft-timeswhenheissad.

Butitoft-timesbefalls,thatamandoesnotwaxpalewhenheissad,butcontrarilybecomesred.Thisoughttobeattributedtootherpassionsjoinedtosadness,towit,love,desire,andsometimes,evenhatredtoo.Forthesepassions,heatingoragitatingthebloodwhichcomesfromtheliver,entrails,andtherestoftheinteriorparts,driveittotheheart,andfromthencethroughthegreatarterytotheveinsoftheface.Thesadnesswhichobstructstheorificesoftheheartoneachsidenotbeingabletohinderit,unlesswhenitismightyexcessive;butwhenitisonlymoderate,iteasilyhindersthebloodtocomeintotheveinsofthefacefromdescendingintotheheart,whilelove,desire,orhatreddriveotherthitherfromtheinteriorparts.Wherefore,thisbloodbeingsettledabouttheface,makesitlookred;andindeed,redderthaninjoy,becausethecolourofthebloodappearssomuchthebetter,asitflowsquicker,andalsobecausemorebloodcanthengetupintotheveinsofthefacethenwhentheorificesoftheheartaremoreopen.Thisismorepalpableinshame,whichiscompoundedofself-love,andanearnestdesiretoshunpresentinfamy,whichcausesthebloodtocomefromtheinteriorpartstotheheart;from

thencethroughthearteriesintotheface;andwithal,ofamoderatesadness,whichhindersthisbloodfromreturningtotheheart.Thesameisalsoseenordinarilywhenamanweeps;for,asIshallsayhereafter,itislovejoinedtosadness,which,forthemostpartcausestears,itappearsalsoinanger,oroft-timesaneagerdesireofrevengemixedwithlove,hatred,andsadness.

The118thArticle

Oftremblings.

Tremblingshavetwoseveralcauses:oneis,thattherecomesometimestoofewspiritsfromthebrainintothenerves;theother,thattherecomesometimestoomany,sothatthelittlepassagesofthemusclescannotbedulyshut,whichashasbeensaidintheeleventhArticle,oughttobeshuttodeterminethemotionofthemembers.Thechiefcauseofitappearstobeinsadnessandfearfulness;asalsowhenamanshakeswithcold.Forthesepassions,aswellasthecoldoftheair,maysothickenthebloodthatitmaynotfurnishthebrainwithspiritsenoughtosendanyintothenerves.Theothercauseappearsofteninthosewhoardentlydesireanything,andinthosewhoaremovedwithwrath,asalsointhesewhoaredrunk,forthesetwopassions,aswellaswine,sometimesmakesomanyspiritsgointothebrainthattheycannotregularlybeconveyedfromthenceintothemuscles.

The119thArticle

Oflanguishing.

Languishingisadispositiontoeaseone’sself,andbewithoutmotion,whichisfeltinallthemembers.Itcomesastremblingbecausetherearenotspiritsenoughinthenerves,butinadifferentmanner,forthecauseoftremblingisthattherearenotenoughinthebraintoobeythedeterminationsofthekernelwhenthatdrivesthemtoanymuscle.Whereaslanguishingproceedsfromhence,thatthekerneldoesnotdeterminethemtogotosomemusclesrather[than]others.

The120thArticle

Howitiscausedbyloveandbydesire.

Andthepassionwhichmostcommonlycausesthiseffectislovejoinedtothedesireofathing,theacquisitionwhereofisnotimaginedpossibleforthepresenttimeforlovesobusiesthesoulinconsideringtheobjectbelovedthatitemploysallthespiritswhichareinthebraintorepresenttheimageofittoher,andstopsallthemotionsofthekernelnotsubservienttothispurpose.AnditistobenotedconcerningdesirethatthepropertywhichIhaveattributedtoit,ofrenderingthebodymoreactive,agreesnottoit,butwhenaman

imaginestheobjectdesiredtobesuch,thathemayfromthatverytimedosomethingwhichmayservetoacquireit.Forif,ontheotherside,heimaginesitisimpossibleforhimatthattimetodoanythingthatmayconducethereunto,alltheagitationofdesireremainsinthebrain,notatallpassingintothenerves;andbeingwhollyemployedinfortifyingtheideaoftheobjectdesiredthere,leavestherestofthebodylanguishing.

The121stArticle

Thatitmayalsobecausedbyotherpassions.

Itistruethathatred,sadness,yes,andjoytoo,maycausesomekindoflanguishingtoowhentheyareveryviolent:becausetheywhollybusythesoulinconsideringtheirobjects,chieflywhenthedesireofathing,totheacquisitionwhereofamancannotcontributeanythingforthepresent,isjoinedwiththem.Butbecausehefixesmoreontheconsiderationoftheobjectswhichhehasjoinedinwilltohimselfthanthosewhichhehasseparated,oranyelse;andbecauselanguishingdependsnotonasurprisebutrequiressometimetobeformed,itismorefrequentlyfoundinlovethananyotherpassion.

The122ndArticle

Ofswooning.

Thereisnotmuchdifferencebetwixtswooninganddeathforamandieswhenthefireinhisheartisutterlyextinguished;andhefallsinaswoononlywhenitissmothered,sothatthereremainsonlysomeresidueofheatthatmayafterwardsbekindledagain.Now,therearediversindispositionsofthebodywhichmaymakeamanfalltofainting,thus.Butamongthepassions,nonebutextremejoyisobservedtohavethispower.AndthemannerwherebyIsupposeitworksitseffectisthus:openingextraordinarilytheorificesoftheheart,thebloodoftheveinsdoessohuddlein,andinsoabundantaquantitythatitcannotthereberarifiedbytheheatsoonenoughtoliftupthelittleskinsthatshuttheentriesofthoseveins;bywhichmeansitsmothersthefirewhichitusedtofeedwhenitcameintotheheartinfitproportion.

The123rdArticle

Whereforeamandoesnotswoonwithsadness.

Onewouldthinkthatagreatsadness,unexpectedlyfalling,mightsoshuttheorificesoftheheartthatitmightextinguishthefire.Butyetthatisnotobservedtohappen,orifitdo,veryrarely.Thereasonwhereof,Ibelieve,isthattherecanscarcebesolittlebloodintheheart,butthatitissufficienttomaintaintheheatwhentheorificesthereofarealmostlockedup.

The124thArticle

OfLaughter.

Laughterconsistsinthis,thatthebloodwhichcomesfromtherightcavityoftheheartbythearterialvein,blowingupthelungssuddenlyandatseveralfits,constrainstheairtheycontaintobreakoutimpetuouslythroughthegullet,whereitformsaninarticulateandclatteringsound.Andaswell,thelungsbytheirblowingandthisairbybreakingforth,shoveallthemusclesofthediaphragm,breast,andthroat,bywhichmeanstheycausethoseoftheface,whichhavesomeconnectionwiththem,tomove.Anditisonlythisgestureofthefacewiththisinarticulateandclatteringvoicethatiscalledlaughter.

The125thArticle

Whereforeitdoesnotaccompanythegreatestjoys.

Now,thoughlaughtermayseemtobeoneofthechiefsignsofjoy,yetthiscannotcausethat,butonlywhenthatismean,andthattherebesomelittleadmirationorhatredmixedwithit.Foritisfoundbyexperiencethatwhenamanisextraordinary[ly]joyful,theoccasionofthisjoynevermakeshimbreakoutintolaughter.Andbesides,hecanneverbesoeasilyinvitedtoitaswhenheissad;thereasonwhereofis,thatinthegreatestjoysthelungsarecontinuallysofullofbloodthattheycannotbeblownupanymorebyfits.

The126thArticle

Whatarethechiefcausesofit.

AndIcanmarkbuttwocauseswhichblowupthelungsthussuddenly.Thefirstisasurprisalofadmiration,whichbeingjoinedtojoymaysoquicklyopentheorificesoftheheartthatagreatabundanceofblood,gettinginalltogetherattherightsideofitthroughthehollowvein,israrifiedthereandpassingfromthencethroughthearterialvein,blowsupthelungs.Theotheristhemixtureofsomeliquorthataugmentstherarefactionoftheblood;andIfindnonefitforthatpurposebutthewheyest*partofthatwhichcomesfromthespleen,whichpartofthebloodbeingdriventotheheartbysomelightemotionofhatred,assistedbyasurpriseofadmirationandmixingtherewiththebloodwhichcomesfromtheotherpartsofthebody,whichjoycausestoenterinthitherabundantly,maycausethisbloodtodilatemuchmorethanusual,asweseemanyliquorsswellupoverthefire,ifoneflingbutalittlevinegarintothevesselwheretheyare.Forthewheyest*partofthebloodwhichcomesfromthespleenisofanaturelikevinegar.Experiencealsoshowsusthatinallrencountersproducingthisloudlaughter,whichcomesfromthelungs,thereisstillsomelittleoccasionofhatred,oratleastofadmiration,andthosewhosespleensarenotfoundaresubjectnotonlytobemoresad,butbyintervalsmoremerryanddisposedtolaughterthanothers.Forasmuchasthespleensendstwosortsofbloodtotheheart,onethickandgross,whichcausessadness,theother,exceeding[ly]fluidandsubtlewhich

causesjoy.Andoft-times,aftermuchlaughteramanfeelshimselfnaturallyinclinedtosadnessbecausethemostfluidpartofthebloodofthespleenbeingexhausted,thegrosserfollowsittotheheart.

*“Whey”isthewaterypartofmilkthatremainsliquidwhentherestformscurds,sothe“wheyest”partofthebloodwouldbethatmostfluidpart.

The127thArticle

Whatisthecausethereofinindignation.

Forthatkindoflaughterwhichsometimesaccompaniesindignation,itisusuallyartificialandfeigned.Butwhenitisnatural,itseemstocomefromthejoyamanhastoseehecannotbehurtbytheevilwhereatheisoffended,andwithal,thathefindshimselfsurprisedbythenovelty,ortheunexpectedencounterofthisevil.Sothatjoy,hatred,andadmirationcontributetoit.YetIwillsupposethatitmaybeproducedwithoutanyjoy,bythemeremotionofaversion,whichsendsthebloodfromthespleentotheheart,whereitisrarifiedandthrustfromthenceintothelungs,whichiteasilyblowsupwhenitfindsthemempty.Andgenerally,whatsoeversuddenlyblowsupthelungsinthismannercausestheexterioractionoflaughter,exceptwhensadnessaltersitintogroansandshrieksthataccompanytears.Vives3deAnima,cap:deRisu,writesofhimself(whichisverypertinenttothis)thatwhenhehadbeenalongtimefasting,thefirstbitsheputinhismouthmadehimlaugh,whichmightcomefromhence;hislungsemptyofbloodforwantofnutriment,wassuddenlyblownupbythefirstjuicethatpassedfromhisstomachtohisheart;orelsethemereimaginationofeatingmightconveyitthither,evenbeforethatofthemeatmightgetthither.

The128thArticle

Oftheoriginaloftears.

Aslaughterisnevercausedbythegreatestjoys,sotearsproceednotfromanextremesadnessbutanindifferentone,andthataccompaniedwith,orfollowedbysomeresentmentoflove,oralsoofjoy.Andtounderstandtheiroriginalwell,itmustbenotedthatalthoughabundanceofvapourscontinuallyissueforthfromwhencetherecomessomuchasfromtheeyes,byreasonofthegreatnessoftheopticnerves,andthemultitudeoflittlearteriesthroughwhichtheycome.Andthatassweatismadeofthevapours,whichissuingoutoftheotherpartsconvertintowateronthesuperficiesofthem,sotearsaremadeofvapoursissuingfromtheeyes.

The129thArticle

Ofthemannerhowvapoursturnintowater.

NowasIhavewrittenintheMeteors,explainingafterwhatmannerthevapoursoftheairconvertintorain,thatitproceedsfromtheirbeinglessagitated,ormoreabundantthanordinary.SoIbelievethatwhenthosethatissuefromthebodyarefarlessagitatedthanusual,althoughtheyarenotsoabundant,yettheymayconverttowater-whichcausesthecoldsweatsthatsometimesproceedofweaknesswhenamanissick.AndIbelievethatwhentheyaremoreabundant,providedtheybenotwithalmoreagitated,theyalsoconvertintowater;thiscausessweatwhenoneusesexercise.Butthentheeyessweatnot,becausewhilethebodyisexercisedthegreatestpartsofthespiritsgoingintothemuscleswhichservetomoveittheregolessthroughtheopticnervetotheeyes.Anditisbutthesamematterwhichcompoundsthebloodintheveinsorarteries,andthespirits,whenitisinthebrain,nerves,ormuscle,andvapourswhenitissuesoutinthelikenessofair,andlastly,sweat[or]tearswhenitthickensintowateronthesuperficiesofthebodyoreyes.

The130stArticle

Howthatwhichhurtstheeyeexcitesittoweep.

AndIcanseebuttwocausesthatmakethevapours,issuingfromtheeyes,tochangeintotears.Thefirstiswhenthefigureofthepores,throughwhichtheypass,ischangedbyanyaccidentwhatsoever.Forthat,retardingthemotionofthesevapoursandalteringtheirorder,maycausethemtoconvertintowater.So,thereneeds[tobe]onlyastrawintheeyetodrawoutsometears,byreasonthatexcitingpaininit,italtersthedispositionoftheporessothatsomebecomingmorenarrow,thesmallpartsofthevapourspasslessquicklythroughit;andwhereasformerlytheyissuedoutequallydistanttheonefromtheother,andsowhereseparatedtheycometomeetbecausetheorderoftheseporesismolestedbywhichmeanstheyjointogetherandsoconverttotears.

The131stArticle

Howoneweepsforsadness.

Theothercauseissadness,followedbylove,orjoy,orgenerallybyanycause,whichmakestheheartthrustmuchbloodintothearteries.Sadnessisrequisitethereuntobecause,makingthebloodcold,itcontractstheporesoftheeyes.Butbecause,accordingasitcontractsthem,italsodecreasesthequantityofvapours,whereuntotheyshouldallowpassage,thatisnotyetsufficienttoproducetearsunlessthequantityofvapoursbeatthesametimeaugmentedbysomeothercause.Andthereisnothingthatincreasesitmorethanthebloodsentfromtheheartinthepassionoflove.Weseealso,thattheywhoaresaddonotcontinuallyshedtears,butonlybyintervalswhentheymakeanynewreflectionontheobjectstheyaffect.

The132ndArticle

Ofthegroanswhichaccompanytears.

Andthen,sometimes,thelungstooareblownupallatoncebytheabundanceofbloodwhichgetsintothemanddrivesawaytheairtheycontained,whichbreakingforththroughthegullet,begetsgroansandcrieswhichusuallyaccompanytears.Andthesecriesarecommonlymoresharpthanthosewhichaccompanylaughter,thoughtheybeproducedalmostinthesamemanner.Thereasonwhereofisthatthenerveswhichservetoenlargeorcontracttheorgansofthevoicetomakeitstrongerorsharper,beingjoinedtothosewhichopentheorificesoftheheartinjoy,andcontracttheminsadness,causetheseorganstobedilatedorcontractedatthesametime.

The133rdArticle

Whereforechildrenandoldmenaremostapttoweep.

Childrenandoldmenaremoreapttoweepthantheyofamiddleage,butforseveralreasons.Oldmenweepoft-timesoutofaffectionandforjoy.Forthesetwopassionsjoinedtogethersendmuchbloodtotheheart,andfromthencemanyvapourstotheeyes.Andtheagitationofthesevapoursissoretardedbytheirnaturalcoldnessthattheyareapttoconvertintotearsalthoughnosadnesspreceded.Butifsomeoldmenareapttoweepforvexationtoo,itisnotsomuchthetemperoftheirbodyasthatoftheirmind,whichdisposesthemthereunto.Andthisbefallsonlythosewhoaresoweakthattheysufferthemselvestobeabsolutelyovercomebysmalloccasionsofgrief,fear,orpity.Thesamehappenstochildren,whodonotweepcommonlyforjoy,butratherforsadness,thatunaccompaniedwithlove.Fortheyeverhavebloodenoughtoproducemanyvapours,themotionofwhichbeingretardedbysadness,theyconvertintotears.

The134thArticle

Whereforesomechildrenwaxpaleinsteadofweeping.

Yettherearesomewhowaxpaleinsteadofweepingwhentheyarevexed,whichmaydenoteanextraordinaryjudgementandcourageinthem.Thatis,whenitproceedsfromtheconsiderationofthegreatnessoftheevil,theypreparethemselvesforastrongresistance,astheydowhoareelder.Butitisordinarilyamarkofanillnature;thatis,whenitproceedsfromtheirinclinationtohatred,orfearfollow,fortheyarepassionsthatdiminishthematteroftears.Andonthecontrary,itisseenthatthosewhoarepronetoweepareinclinedtoloveandpity.

The135thArticle

Ofsighs.

Thecauseofsighsisverydifferentfromthatoftears,thoughit,likethem,presupposessadness.Forwhereasamanisexcitedtoweepwhenthelungsarefullofblood,heisincitedtosighwhentheyarealmostemptyandwhensomeimaginationofhope,orjoyopenstheorificeofthevenousarterywhichsadnesshadcontractedbecausethenthesmallremainderofbloodinthelungs,fallingalltogetherintotheleftsideoftheheartthroughthisvenousartery,anddrivenonbyadesiretoattainthisjoy,whichatthesametimeagitatesallthemusclesofthediaphragmandbreast,theairissuddenlyblownthroughthemouthintothelungstofillupthevacantplaceoftheblood.Andthisiscalledsighing.

The136thArticle

Fromwhenceproceedthepassionswhicharepeculiartocertainmen.

Furthermore,thatImayhereinfewwordssupplyallthatmaybeaddedhereuntoconcerningtheseveraleffectsorcausesofthepassions,Iamcontenttorepeattheprinciple,whereonallthatIhavewrittenofthemisgrounded:towit,thatthereissuchatiebetwixtoursoulandbodythatwhenweoncehavejoinedanycorporealactionwithanythought,oneofthemneverpresentsitselftouswithouttheother;andthattheyarenotalwaysthesameactionswhicharejoinedtothesamethoughts.Forthisissufficienttogiveareasonofallthatanymancanobservepeculiar,eitherinhimselforothers,concerningthismatter,whichhasnotbeenhereexplained.Andforexample,itiseasytoconceivethatthestrangeaversionsofsome,whocannotendurethesmellofroses,thesightofacat,orthelike,comeonlyfromhence;thatwhentheywerebutnewlyalivetheyweredispleasedwithsomesuchlikeobjects,orelsehadafellowfeelingoftheirmother’sresentment,whowassodistastefulwhenshewaswithchild.Foritiscertainthereisanaffinitybetweenthemotionsofthemotherandthechildinherwomb,sothatwhatsoeverisdispleasingtoone,offendstheother.Andthesmellofrosesmayhavecausedsomegreathead-acheinthechild,whenitwasinthecradle;oracatmayhavefrightenedit,andnonetooknoticeofit,northechildsomuchasrememberedit;thoughtheideaofthataversionhethenhadtoroses,oracat,remainimprintedinhisbraintohislife’send.

The137thArticle

Oftheuseofthefiveprecedentpassionsastheyrelatetothebody.

Nowthedefinitionsoflove,hatred,desire,joy,andsadnessarelaiddown,andthecorporealmotionsthatcausethemoraccompanythemtreatedof,wehavenofurthertodo,butconsidertheuseofthem.Concerningwhich,itistobeobserved,thataccordingtotheinstitutionofnaturetheyallrelatetothebody,andarenotgiventothesoul,butasjoinedtoit.Sothattheirnaturaluseistoincitethesoultoconsentandcontributetotheactions,whichmaybeusefultoconservethebody,ormakeitinsomekindmoreperfect.Andinthissensesadnessandjoyarethetwofirstthataresetonwork,forthesoulisimmediatelywarnedofthosethingsthatarehurtfultothebodybythefeelingofpain,

whichfirstofallproducesthepassionofsadnessinher,thenhatredofthatwhichcausesthispain,andinthethirdplacethedesiretoberidofit.Asalso,thesoulisnotimmediatelyadvertisedofthingsbeneficialtothebody,butbysomekindofticklingwhichexcitingthepassionofjoyinher,breedsafterwardsloveofthatshebelievestobethecauseofit,andatlastdesiretoacquirethatwhichmayeithercausethisjoytocontinueinher,ortoenjoyafterit,anotherlikeit;whichshowsthattheyareallfiveveryusefulinbehalfofthebody.Andindeed,thatsadnessisinsomesortsuperiorto,andmorenecessarythanjoy,andhatethanlove.Becauseitisofmoremomenttorepelthingsnoxiousanddestructive,thantoacquiresuchasaddsomekindofperfection,withoutwhichitispossibletosubsist.

The138thArticle

Oftheirfaults,andthemeanstocorrectthem.

But,thoughthisuseofthepassionsbethemostnaturaltheycanhave,andallirrationalcreaturesregulatetheirlifeonlybycorporealmotionsresemblingthosewhichinususetofollowthem,andwhereuntotheyinciteoursoultoconsent,yetitisnotalwaysgood,seeingtherearemanythingshurtfultothebody,whichatfirstcausenotanysadness,noryetconferjoyandothersbeneficialtoit,thoughatfirsttheybeincommodious.Andbesides,theymostcommonlymaketheevilsandgoodstheyrepresenttous,seemmuchgreaterandweightierthantheyare.Sothattheyinciteustoseekaftertheone,andavoidtheotherwithmorevehemenceandanxietythanisconvenient:asweseebeastsareoftenentrappedbybaits,andtoshunlittleevilstheyprecipitatethemselvesintogreater.Wherefore,weoughttomakeuseofourexperienceandreasontodistinguishgoodfromevil,andknowtheirjustvalue,thatwemaynottakeonefortheother,noraddictourselvestoanythingexcessively.

The139thArticle

Oftheuseofthesamepassions,astheyrelatetothesoul;andfirstoflove.

Thisweresufficient,ifwehadonlyabody,orifthatwereourbetterpart.Butseeingitistheleast,weoughtchieflytoconsiderthepassionsastheyrelatetothesoul,inrespectwhereofloveandhatredproceedfromknowledge,andprecedejoyandsadness,exceptwhenthesetwolastholdtheplaceofknowledgewhereofthosearesorts;andwhenthisknowledgeistrue,thatis,whenthethingsitinclinesustolove,aretrulygood,andthoseitinclinesustohatearetrulyevil,thenloveisincomparablybetterthanhatred,norcanitbetoogreat,orfailtoproducejoy.Isay,thisloveisextraordinar[ily]good;becausejoiningtruegoodstous,itmakesussomuchthemoreperfect.Isayalso,thatitcannotbetoogreat,forwhatthemostexcessivecando,isbuttojoinussoabsolutelytothosegoodsthatweputdistinctionbetweenthelovewebeartothat,andourselves,which,Ibelieve,cannotbeevil.Anditisnecessarilyfollowedbyjoybecauseitrepresentswhatwelove,asagoodbelongingtous.

The140thArticle

Ofhatred.

Hatred,onthecontrary,cannotbesosmallbutithurts,anditisneverwithoutsadness.Isayitcannotbetoosmallbecausewearenotincitedbyhatredtoanyaction,butwhatwemaybebyloveofthegoodcontrarytoit;atleast,whenthisgoodandevilareenoughunderstood.ForIconfessthatthehatredofevilwhichisnotmanifestedbutbypain,isnecessaryinrespectofthebody.ButIspeakhereofthatwhichproceedsfromamoreclearknowledge,andIattributeitonlytothesoul.Isayalso,thatitisneverwithoutsadness,becauseevilbeingbutaprivation,itcannotbeconceivedwithoutsomerealsubjectwhereinitis,andthereisnothingrealbuthassomegoodnessinit,sothatthehatredwhichmakeusrefrainfromevil,doesalsomakeusrefrainfromthegoodwhereuntoitisannexed;andtheprivationofthisgood,beingrepresentedtooursoulasadefectinher,excitessadness.Forexample,thehatredwhichmakesusrefrainfromtheevilmannersofanyone,doesbythesamemeans,makeusrefrainfromhisconversation,whereinwemightotherwisefindsomegood,whichwearevexedtobedeprivedof.Andsoinallotherkindsofhatredsomesubjectofsadnessmaybeobserved.

The141stArticle

Ofdesire,joy,andsadness.

Fordesire,itisevidentthatwhenitproceedsfromatrueknowledge,itcannotbeevil,provideditbenotimmoderate,andthatthisknowledgeregulateit.Itisevidentalso,thatjoycannotchoosebutbegood,norsadnessbutbeevil,inrespectofthesoul:becauseinthelastconsistalltheinconveniencesthatthesoulreceivesbyevil,andinthefirstalltheenjoymentofgoodbelongingtoher.Sothat,ifwehadnobodies,Idaresay,wecouldnotgiveourselvesuptoomuchtolove,andjoy,nortoomuchshunhatred,andsadness.Butthecorporealmotionsthataccompanythem,maybeallhurtfulltothehealth,whentheyareveryviolent,andontheothersideusefulwhentheyarebutmoderate.

The142ndArticle

Ofjoyandlove,comparedwithsadnessandhatred.

Furthermore,sincehatredandsadnessoughttoberejectedbythesoul,eventhenwhentheyproceedfromatrueknowledge,muchmoreoughttheytobewhentheycomefromanyfalseopinion.Butitmaybedoubtedwhetherloveandjoyaregoodorno,whentheylikewiseareillgrounded.Andmethinks,ifitbeonlyconsideredwhattheyarepreciselyinthemselves,inrespectofthesoul,itmaybesaidthatalthoughthejoybelesssolidandthelovelessadvantageousthanwhentheyhaveabetterfoundation,theyareattheworsttobepreferredbeforesadnessandhatredasillgrounded,sothatintheoccurrencesoflife,

wherewecannotavoidthehazardofbeingdeceived,wedoalwaysbesttoleantothosepassionswhichtendtowardsgoodthanthosewhichhaverelationtoevil,althoughitbetoshunit.Nay,sometimesafalsejoyisbetterthanasadnessfromatruecause.ButIdarenotsaythesameoflove,inrelationtohatred,forwhenhatredisjust,itremovesusnotfromanythingbutthesubjectwhichcontainstheevilfromwhichitisgoodtobeseparated.Whereasunjustlovejoinsustohurtfulthings,oratleasttosuchasdesirenottobesomuchconsideredbyusastheyare,whichdevoursandabasesus.

The143rdArticle

Ofthesamepassionsastheyrelatetodesire.

AnditmustbeexactlynotedthatwhatInowspeakofthesefourpassionstakesplaceonlywhentheyareconsideredpreciselyinthemselves,andinclineusnottoanyaction.Forseeingtheyexcitedesireinus,bywhoseinterpositiontheyregulateourmanners,itiscertainthatallthosethatcomefromawrongcausemayhurt,andontheotherside,thosethatcomeofajustcausemaybeuseful.Andfurther,thatwhentheyarebothequallyillgrounded,joyiscommonlymorehurtfulthansadness,becausethis,enduingamanwithreserveandwariness,doesinsomesortinclinehimtoprudence,whereastheotherrenderthosewhogivethemselvesupthereuntoinconsiderateandrash.

The144thArticle

Ofdesireswhoseeventsdependonlyonourselves.

Butbecausethesepassionscannotswayustoanyactionsbutbytheinterpositionofthedesirethattheyexcite,itisdesirewhichweoughtpeculiarlytoregulate,andthereinconsiststheprincipalpartofmorality.Now,asIsaidjustnow,itisalwaysgoodwhenitfollowsatrueknowledgesoitcannotchoosebutbebadwhenitisgroundedonanerror.Andmethinks,themostordinaryerrorcommittedindesireiswhenamandoesnotclearlyenoughdistinguishthethingswhichabsolutelydependonourselves,fromthosewhichdonot.Forconcerningthosewhichdependofus,thatisofourfreedisposition,itisenoughtoknowthattheyaregood,[forus]nottodesirethemwithtoomuchvehemence,becauseitisafollowingofvirtuetodothegoodthingsthatdependofus.Anditiscertain,hecannothavetooardentadesireaftervirtue.Besides,whatwethusdesirecannotchoosebutbeaccomplished,sinceitdependingonlyonus,weeverreceivetheplenarysatisfactionweexpect,buttheusualfaulthereinisnotthatwedesiretoomuch,buttoolittle,andthesovereignremedyagainstthatis,asmuchasinuslies,toridthespiritofallkindofdesirelessuseful,thantostrivetoknowclearly,andconsiderwithattention,thegoodnessofthatwhichistobedesired.

The145thArticle

Ofthosewhichdependmerelyoncauses,andwhatfortune.

Forthosethingswhichdependnotanywaysofus,howgoodsoevertheybe,theyoughtnevertobedesiredwithpassion.Notonlybecausetheymaynotbefall,andbythismeansafflictussomuchthemore,byhowmuchmoretheyweredesired.Butchiefly,becausewhentheypossessourthoughts,theydivertusfrombendingouraffectiontootherthings,theacquisitionwhereofdependsofourselves.Andtherearetwogeneralremediesagainsttheseidledesires;thefirst,generosity,whichIwillspeakofhereafter;thesecondisthatweoughttoreflectonDivineProvidence,andimaginetoourselvesthatitisimpossiblethatanythinghappenotherwisethanthisProvidencehasdeterminedfromalleternitysothatthereisakindoffatality,orirresistiblenecessitytoopposeFortunetodestroyher,asachimeraproceedingonlyfromtheerrorofourunderstandings.Forwecandesirenothingbutwhatwethinkinsomemannerpossible,andwecannotsupposethingswhichdependnotofuspossible,seeingwethinktheydependnotonFortune—thatis,wesupposetheymayhappen,andthelikehashappenedformerly.Now,thisopinionisonlygroundeduponthis,thatwenotunderstandingallthecausescontributorytoeveryeffect,forwhenathingwhichwesupposedtodependonFortunedoesnotfallout,thatshowssomeofthecausesnecessarytoproducewaswanting.Andconsequentlythatitwasabsolutelyimpossibleandthatthelikedidneverhappen,thatis,wherealikecauseofitsproductionwaswanting.Sothathadwenotbeenignorantofthatbefore,weshouldneverhaveimaginedthempossible,norconsequentlyshouldeverhavedesiredthem.

The146thArticle

Ofthosethatdependofusandotherstoo.

Thisvulgaropinionthen,thatthereiswithoutusaFortunewhichcausesthingstofallout,ornottofallout,accordingtoherpleasure,mustbeutterlyrejected.AnditmustbeunderstoodthatallthingsareguidedbyaDivineProvidencewhoseeternaldecreeissoinfallibleandimmutablethatunlessthosethingswhichthesamedecreehaspleasedtoletdependonourfreedisposition,weoughttothink,forourparts,thatnothinghappensbutwhatofnecessitymust,asifitwerefatal,sothatwithoutacrimewecannotdesireitmayhappenotherwise.Butbecausethemostpartofourdesiresextendtotwothingswhichdependnotaltogetheronourselves,noraltogetherelsewhere,weoughtexactlytodistinguishwhatinthemdependsonourselves,thatwemaynotletourdesirerambleanyfartherthanthat.Andforwhatisoverandabove,thoughweshouldesteemthesuccessthereofabsolutelyfatalandimmutablethatourdesirebusynotitselfthereabout,weshouldnotomittoconsiderthereasonswhyitoughtlessormoretobehopedfor,thattheymayservetoregulateouractions.Forifforexample,wehadanybusinessataplacewhitherwemightgotwoseveralways,onewhereofuse[d]tobemuchsaferthantheother,althoughthedecreeofProvidencemaybesuch,thatifwegothatwaywhichisconceivedfastest,weshallnotescaperobbing.Andonthecontrary,wemighthavegonetheotherwaywithoutanydanger,yetweoughtnotthereforetobeindifferentwhichwetake,norrestupontheimmutablefatalityofthisdecree.Butreasonwillsustochoosethewaywhichusedtobesafest,andourdesirehereinoughttobefulfilled,whatsoeverevilbefallusbyfollowingit.Becausethisevil(ormischief)havingbeen,astous,inevitable

wehavenooccasiontowishtobeexemptedfromitbutonlydothebestourunderstandingcancomprehend,as,Isuppose,wehavedone.Anditiscertainthatwhenamanexerciseshimselfsotodistinguishbetwixtfatalityandfortuneheeasilyhabituateshimselfsotoregulatehisdesires,thatseeingthefulfillingofthemdependsonlyonourselves,theymayalwaysgiveusanabsolutesatisfaction.

The147thArticle

Oftheinterioremotionsofthesoul.

Iwillonlyaddhereoneconsiderationwhichmethinksisveryusefultohinderusfromreceivinganydiscommoditybyourpassions.Itis,thatourgoodandwilldependschieflyofinterioremotions,excitedinthesoulonlybythesoulherself,whereintheydifferfromthesepassions,whicheverdependofsomemotionofthespirits.Andalthoughtheseemotionsofthesoulbeoftenjoinedtothepassionsresemblingthem,theymayalsobeoftenfoundamongotherpassions,andevenspringfromthosethatarecontrarytothem.Forexample,whenahusbandweepsforhisdeceasedwife,whom(asoftitfallsout)itwouldvexhimtoseerestoredtolifeagain,itmaybehisheartisstraightenedbysadness,whichthesolemnityofthefuneralandtheabsenceofapersonwhoseconversationhewasusedto,exciteinhim.And,itmaybesomeremnantsofloveorpity,whichpresentthemselvestohisimagination,drawtruetearsfromhiseyes.Notwithstandingthatinthemeantimehefeelsasecretjoyinthemostinteriorpartofhissoul,whereemotionissostrongthatthesadness,andtearsaccompanyingit,cannotdiminishanyofitsforce.Andwhenwereadstrangeadventuresinabook,orseethempersonatedonastage,itsometimesexcitessadnessinus,sometimesjoy,orlove,orhatred,andgenerallyallthepassions,accordingtothediversityofobjectsthatofferthemselvestoourimagination.Butwithalwetakeadelighttofeelthemexcitedinusandthisdelightisanintellectualjoy,whichmayaswellspringfromsadness,asalltherestofthepassions.

The148Article

Thattheexerciseofvirtueisasovereignremedyagainstthepassions.

Now,forasmuchastheseinterioremotionsdotouchusnearesttothequick,andconsequentlyhavemorepoweroverusthanthepassionstheydifferfrom,whicharemetwithalinthem,itiscertainthatprovidedoursoulhavewherewithaltocontentherinteriorpart,allthetroublesthatcomefromaboard,arenotabletohurther,butratherservetoaugmentherjoyinthat,seeingshecannotbeinjuredbythem,itletsherunderstandherownperfection.Andthatoursoulmaybethuscontented,sheneeddonothingbutexactlyfollowthetrackofvirtue.Forwhosoeverhaslivedsothathisconsciencecannothithimintheteethforfailingtodoallthingswhichhejudgedtobebest(whichisthethingImeanherebyfollowingthetrackofvirtue)hefromthencereceivesasatisfactionsoeffectualtomakehimhappythatthemostviolentassaultsofthepassions,shallneverbestrongenoughtotroublethetranquility[of]hissoul.

THETHIRDPART

Ofparticularpassions.

The149thArticle

Onestimationandcontempt.

Nowthesixoriginalpassionsareexplainedwhichareasthekinds(orgenera)whereofalltherestarebutsorts(orspecies).Iwillheresuccinctlyobservewhatthereispeculiarineveryoneoftherest,andIwillkeepstillthesameorderwhereinIhaveformallymarshaledthem.Thetwofirstareestimationandcontempt.For,thoughtheycommonlysignifyonlytheopinionsamanhas,withoutanypassionofthevalueofanything,yetbecausefromtheseopinionsdooftenspringpassionswhichwantpeculiarnames,methinksthesemaybeattributedtothem.Andestimation,asitisapassion,isaninclinationofthesoultorepresentuntoherselfthevalueofthethingesteemed,whichinclinationiscausedbyapeculiarmotionofthespirits,soconveyedintothebrainthattheytherefortifytheimpressionsbelongingtothatpurpose.As,onthecontrary,thepassionofcontemptisaninclinationofthesoultoconsiderthemeannessorsmallnessofwhatitcondemns,causedbythemotionofthespirits,whichfortifytheideaofthissmallness.

The150thArticle

Thatthesetwopassionsarebutsortsofadmiration.

Soboththesepassionsarebutsortsofadmiration.Forwhenweneitheradmirethegreatnessnorsmallnessofanobject,wemakeneithermorenorlessaccountofitthanreasondictatestousweoughttodo,sothatwethenesteemorcondemnitwithoutpassion.Andthoughoft-timesestimationbeexcitedinusbylove,andcontemptbyhatred,thatisnotsoalways,andproceedsonlyfromthis:thatamanismoreorlessinclinedtoconsiderthegreatnessorsmallnessofanobject,ashehasmoreorlessaffectiontoit.

The151stArticle

Thatamanmayesteem,orcondemnhimself.

Now,thesetwopassionsmaygenerallyrelatetoallsortsofobjects,buttheyareespeciallyremarkablewhenwereferthemtoourselves,thatis,whenitisourownmeritthatweeitheresteemorcondemn,andthemotionofthespiritswhichcausethemisthensomanifestthatitevenchangesthecountenance,gesture,gateandgenerallyallthenotionsofthosewhoconceiveabetterorworseopinionofthemselvesthanordinary.

The152ndArticle

Forwhatcauseamanmayesteemhimself.

Andbecauseoneofthechiefpartsofwisdomistoknowinwhatmanner&forwhatcauseeveryoneoughttoesteemorcondemnhimself,Iwillhereendeavourtogivemyopinionthereof.Iobservebutonethinginuswhichmaygiveusjustcausetoesteemourselves,towit,theuseofourfreedispositionandourempireoverourwills.Foronlytheactionsdependingonthisfreedispositionarethoseforwhichwemayjustlybepraisedorblamed.AnditmakesusinsomemannerlikeuntoGod,bymakingusmastersofourselves,providedwedonotlosetheprivilegesitgivesusbyourunworthiness.

The153rdArticle

Whereingenerosityconsists.

So,Ibelievetruegenerosity,whichcausesamantosethimselfatthehighestratehejustlymay,consistsonlypartlyinknowingthereisnothingwhichtrulyhecancallhisown,unlessthisfreedispositionofhiswills,norwhereforeheoughttobepraisedorblamed,unlessforusingthatwellorill;andpartlyinfeelingaconstant,andfirmresolutioninhimselftouseitwell,thatis,hiswillshallneverbewantingtoundertakeandexecutesuchthingsasheshalljudgetobebest,whichistofollowvirtueabsolutely.

The154thArticle

Thatitrestrainsamanfromcondemningothers.

Thosewhohavethisknowledgeandresentmentofthemselvesareeasilypersuadedthateveryothermanhassuchofhimselftoo,becausethereisnothinginitthatdependsofanythingelse.Whereforetheynevercondemnanybody.Andthoughtheyoft-timesseeothermencommiterrorsthatmaketheirweaknessappear,yettheyareevermoreinclinedtoexcusethanblamethem,andtobelievethattheydoitratherforwantofknowledgethangoodwill.Andastheydonotthinkthemselvesmuchinferiortothosewhohavegreaterestates,honours,noryetmorewit,knowledge,beauty,orgenerallythatsurpasstheminanyotherperfections,sotheydonotesteemthemselvesmuchabovethosewhomtheysurpassbecauseallthesethingsseemverylittleconsiderabletothemincomparisonoftheirgoodwillforwhichonlytheyesteemthemselvesandwhichtheysuppose,is,oratleastmaybe,ineveryotherman.

The155thArticle

Whereinvirtuoushumilityconsists.

Sothemostgeneroususetobemosthumble,andvirtuoushumilityconsistsonlyinthisthatthereflectionwemakeontheinfirmityofourownnature,andthefaultswemayhaveformerlycommitted,orthosewearelike[ly]tocommitwhicharenowhitlessthanthosecommittedbyothers,isthereasonwhywedonotpreferourselvesbeforeanybodybut

thinkthatothers,whohavetheirfreedispositionaswellaswe,mayuseitaswell.

The156thArticle

Whatthepropertiesofgenerosityareandhowitservesforaremedyagainstallunrulinessofthepassions.

Theywhothusaregenerousarenaturallyaddictedtodogreatthings,andyettoundertakenothingtheyarenotcapableof.Andbecausetheyesteemnothinggreaterthantodogoodtoothermen,andtocondemntheirowninterestonsuchanoccasion,theyareexquisitelycourteous,affable,andofficioustoeveryone.Withal,theyareabsolutelymastersoftheirpassions,especiallyoftheirdesires,jealousyandenvy,becausethereisnothing,theacquisitionwhereofdependsnotonthem,whoseworththeysupposecancountervailaheartydesireofthem,andofhatredagainstmen,becausetheyesteemthemall;andoffear,becausetheconfidenceoftheirownvirtuesecuresthem;andlastlyofwrath,becauselittlevaluingallthingswithoutthemselvestheynevergivetheirenemiessomuchadvantageastoacknowledgethattheyareangrywiththem.

The157thArticle

Ofpride.

Allsuchashaveagoodconceitofthemselvesforanythingelsewhatsoever,havenotarealgenerositybutonlypride,whichisalwaysveryvicious,thoughitbesomuchthemoreasthecauseforwhichamanesteemshimself,ismoreunjust.Andthemostunjustofall,is,whenheisproudfornoreason,thatis,thoughnomancansee(forallthis)anydesertinhimforwhichheshouldbeprized,butonlybecauseworthistrampledon,andheimaginesrenownisnothingbutmereusurpation,hebelievesthattheywhoattributemosttothemselveshavemost.ThisviceissounreasonableandabsurdthatIshouldscarcebelievetherewereanysuchmenwhogavethemselvesupthereunto,ifnobodyhadeverbeenpraisedunjustly.Butflatteryissocommoneverywherethatthereisnomansodeficient,butheoftseeshimselfesteemedforthingswhichmeritnotanypraise,yea,thatevendeserveblame,whichgivesoccasiontothemoreignorantandstupidtofallintothissortofpride.

The158thArticle

Thattheeffectsthereofarecontrarytothoseofgenerosity.

Butwhatsoeverbethecauseforwhichamanesteemshimself,ifitbeoughtelsebutthewillheperceivesinhimselfalwaystousewellhisfreedisposition,fromwhenceIsaidgenerositycame,iteverproducesaprideexceedingblame-worthy,andsodifferentfromthistruegenerosity,thattheeffectswhereofareabsolutelycontrary.Forallothergoods,as

wit,beauty,riches,honours,&c.usingtobethemoreesteemed,forbeingfoundinfewerpersons,andbeingforthemostpartofsuchanature,thattheycannotbecommunicatedtomany,thereforeproudmenendeavourtoabaseallothermen,andbeingslavestotheirdesire,theirsoulsareincessantlyagitatedwithhatred,envy,jealousy,orwrath.

The159thArticle

Ofdejection.

Fordejection,orvicioushumilityitconsistschieflyinthis:thatamanperceiveshimselfweak,orlittleresolute,and,asifhehadnottheabsoluteuseofhisfreedisposition,hecannotrefrainfromdoingthingswhereofheknowsnotwhetherheshallrepentornoafterwardsthanbesides;thathebelieveshecannotsubsistofhimself,norforgomanythings,whoseacquisitiondependsfromwithouthim.Soitisdirectlyoppositetogenerosity,anditoftbefallsthatmenofameanspiritaremostarrogantandproud,justasthemostgenerousaremostmodest,andhumble.Butwhereasthoseofagenerousspiritalternottheirnaturebyanyprosperityoradversitythatbefallsthem,thosewhoareweakandabjectareonlyguidedbyfortuneandprosperitydoesnotpuffupsohigh,butadversitybringsthemdownaslow.Yea,itisoftenseenthattheyabasethemselvesshamefullytosuchastheyexpectprofitorfearevilfrom,andatthesametimeliftthemselvesupinsolentlyoverthosefromwhomtheyneitherhope,norfearanything.

The160thArticle

Whatthemotionsofthespiritsinthesepassionsis.

Moreover,itiseasytounderstandthatprideanddejectionarenotonlyvicesbutpassions,becausetheiremotionisverypalpableexteriorlyinthosewhoaresuddenlypuffeduporbroughtdownbyanynewoccasion.Butitmaybedoubtedwhethergenerosityandhumility,whicharevirtues,mayalsobepassions,becausetheirmotionsappearless,anditseems,virtuedoesnotsomuchsymbolizewithpassions,asvicedoes.YetIseenoreasonwhythesamemotionofthespiritswhichservestofortifyathoughtwhenithasanillground,shouldnotalsofortifyitwhenithasajustone.Andbecauseprideandgenerosityconsistonlyinthegoodopinionamanhasofhimself,anddifferonlyhereinthattheopinioninoneisunjustintheotherjust,methinkstheymaybeattributedtooneandthesamepassion,whichisexcitedbyamotioncompoundedofadmiration,joy,andlove,aswellthatamanbearstohimselfastothethingforwhichhedoesesteemhimself.Asonthecontrary,themotionthatexciteshumility,whethervirtuousorvicious,iscomposedofadmiration,sadness,andselflove,mixedwithhatredofthosedefectswhichcauseonetobecondemned.AndallthedifferencethatIobserveinthesemotionsisthatthatofadmirationhastwoproperties.Thefirst,thatthesurprisemakesitstrongfromtheverybeginning.Theother,thatitisequalinitscontinuance.Thatis,thespiritscontinuemovingatthesamerateinthebrain.Ofwhichproperties,thefirstisfoundmoreofteninprideanddejectionthaningenerosityorvirtuoushumility.Andontheothersidethelast

ismoreobservedinthesethanintheothers.Thereasonwhereofis,thatviceproceedscommonlyfromignorance,sothattheywholeastunderstandthemselvesaremostapttogrowmoreproud,orbecomemoreabjectthantheyoughttobe,becauseeverynewthingthatbefallsthemsurprisesthem,andcausesthem,thatattributingittothemselves,theyadmireandesteemorcondemnthemselves,astheyjudgethatwhichisbefallenthemadvantageoustothemornot.Butbecauseassoonasonethinghaselatedthemcomesanotherthatdejectsthem,themotionoftheirpassionisvarious.Contrarily,thereisnothingingenerosity,incompatiblewithvirtuoushumility,noranythingextraneousthatcanalterit.Whereforethemotionsthereofarefirm,constant,andeverlikethemselves.Buttheyproceednotsomuchfromsurprise,becausetheywhointhismanneresteemthemselves,doverywellunderstandthereasonwhytheysoesteemthemselves.Yetitmaybesaidthatthesecausesaresowonderful(towit,thepoweroftheirfreedisposition,whichmakesthemprizethemthemselvesandtheinfirmitiesofthesubjectinwhichthispoweris,whichmakesthemnottovaluethemselvestoohigh)thatasoftenastheyarepresentednew,theywillcausenewadmiration.

The161stArticle

Howgenerositymaybeacquired.

Anditistobenotedthatwhatcommonlyarecalledvirtuesarehabitsinthesoulwhichdisposeittocertainthoughts,sothattheyaredifferentfromthesethoughtsbuttheymayproducethem,andreciprocallybeproducedbythem.Itisalsotobenoted,thatthesethoughtsmaybeproducedonlybythesoul,butitoftbefallsthatsomemotionofthespiritsfortifiesthem,andthentheyareatthesametimeactionsofvirtueandpassionsofthesoul.Sothoughtherebenovirtuewhereunto(methinks)goodbirthsomuchcontributes,asthatwhichcausesamantoesteemhimselfaccordingtohisjustvalue;anditbeeasytobelievethatallsoulswhichGodputsintoourbodiesarenotequallynobleandstrong(whereforeIcalledthisvirtuegenerosity,accordingtotheacceptation*ofourlanguage,ratherthanmagnanimity,theschooltermsthatitmaybethemoreunknown)yetitiscertainthatgoodeducationmuchconducestocorrectthedefectsofourbirth.Andthatifamanbusyhimselffrequentlytoconsiderwhatthisfreedispositionis,andhowgreatadvantagesaccruefromasteadfastresolutiontouseitwell,asontheotherside,howvainandunprofitableallthecaresthatpuzzletheambitiousare,amanmaybyexcitingthepassioninhimself,acquirethevirtueofgenerosity,whichbeingasthekeyofalltheothervirtues,andageneralremedyagainstalltheirregularitiesofpassions,methinksthisconsiderationoughttobeveryseriouslynoted.

*Originalreads“acception”.

The162ndArticle

Ofveneration.

Veneration,orrespect,isaninclinationofthesoulnotonlytoesteemtheobjectitreverences,butalsotosubmittoitwithsomekindoffear,toendeavourtomakeitbecomegracioustoher.Sothatwebearonlyavenerationtofreecauses,whichweconceiveabletodogoodoreviltous,withoutknowingwhichofthetwotheywilldo.Forwebearloveanddevotionratherthanmerevenerationtothosefromwhomweonlyexpectgood,andwebearhatredtononebutsuchasweonlyexpectevilfrom.Andifweconceivethecauseofthegoodorevilnottobefree,wedonotsubmitourselvesthereuntotogetthegoodwillofit.SowhenthePagansboreavenerationtowoods,springs,mountains,theydidnotproperlyreverencetheseinanimatethings,butthedivinitieswhichtheythoughtpresidedoverthem.Andthemotionofthespiritsthatexcitethispassioniscompoundedofthatwhichexcitesadmirationandthatwhichexcitesfear,whereofIwillspeakhereafter.

The163rdArticle

OfDisdain.

Justso,thatwhichIcalldisdainisaninclinationofthesoultocondemnafreecausebyjudgingthatthoughofitsownnatureitbeabletodoeithergoodorevil,yetitissofarbeneathusthatitcandousneither;andthemotionofthespiritsthatexciteitiscompoundedofthosethatexciteadmirationandsecurityorboldness.

The164thArticle

Oftheuseofthesetwopassions.

Anditiseithergenerosityordeificationandweaknessofspiritthatdeterminethegoodorilluseofthetwopassions.Forbyhowmuchaman’ssoulismorenobleorgenerous,somuchthemoreinclinationhehastogiveeveryonehisown.Andso[he]hasnotonlyanextraordinaryhumilitytowardsGod,butwithoutreluctancebestowsallthehonourandrespectwhichareduetomen,toeachaccordingtotherankandauthorityheholdsintheworld,andcondemnsnothingbutvice.Onthecontrary,theywhoareofameanandweakspiritareapttosininexcess,sometimesbyreverencingandfearingthingsonlyworthyofcontempt,sometimesbyinsolentlydisdainingsuchasdeservetobereverenced.Andtheyoftenslipsuddenlyfromextremeinpietytosuperstition,thenceagainfromsuperstitiontoimpiety,sothatthereisnovicenorirregularityofspiritwhichtheyarenotsubjectto.

The165thArticle

Ofhopeandfear.

Hopeisadispositionofthesoultopersuadeherthatwhatshedesiresshallcometopass,whichiscausedbyapeculiarmotionofthespirits,towit,bythoseofjoyanddesiremixedtogether.Andfearisanotherdispositionofthesoulwhichpersuadesherthatit

shallnotcometopass.Anditistobenotedthatthoughthesetwopassionsbecontrarytooneanother,yetamanmayhavethembothtogether,towit,whenhefanciestohimselfseveralreasonswhereofsomemakehimconceivetheaccomplishmentofhisdesireiseasy,theothermakeitseemdifficult.

The166thArticle

Ofsecurityanddespair.

Andoneofthesepassionsneveraccompaniesdesire,butitleavesroomfortheother.Forwhenhopeissostrongthatitutterlyexpelsfear,italtersthenaturethereofandiscalledsecurity.Andwhenamanissurethatwhathedesiresshallcometopass,thoughhestillwishesthatitwouldcome,yetheneverthelessceasestobeagitatedwiththepassionofdesirewhichmadehimseekaftertheeventwithanxiety.Inlikemannerwhenfearissoextremethatittakesawayallkindofhope,itconvertsintodespair;andthisdespairfancyingthethingimpossible,clearlyextinguishesdesire,whichonlyisbentonthingspossible.

The167thArticle

Ofjealousy.

Jealousyisasortoffearrelatingtothedesireamanhastokeepthepossessionofsomegood;anditproceedsnotsomuchfromstrengthofreason,whichmakeshimconjecturehemayloseit,asthegreatvaluehesetsonit,whichcauseshimtodiveintotheleastoccasionsofsuspicionandtakethemforveryconsiderablearguments.

The168thArticle

Whereinthispassionmaybelaudable.

Andbecauseamanoughtmorecarefullytokeepgreatgoodthanless,thispassionmaybejustandlaudableonsomeoccasions.Asforexample,acaptainthatguardsaplaceofgreatimportanceoughttobejealousofit,thatis,mistrustallmeanswherebyitmaybetaken.Andanhonestwomanisnottobeblamedforbeingjealousofherhonour,thatis,notonlybewareofdoingill,butalsoavoideventheleastoccasionsofdetraction.

The169thArticle

Whereinitisblameworthy.

Butacovetousmanistobelaughedatwhenheisjealousofhistreasure,thatis,whenhe

broodsoveritwithhiseyes,andwillneverbefarfromit,lestitshouldbestolenfromhim,formoneyisnotworthkeepingwithsomuchcare.Andamanthatisjealousofhiswifeiscondemnedbecauseitisanevidenceheloveshernotasheshoulddo,andhaseitheranillopinionofhimself,orher.Isayheloveshernotasheshoulddo;forifheboreatruelovetoher,hewouldneverbeinclinedtomistrusther.Butitisnotherwhomheproperlyloves,itisonlythegoodheimaginestoconsistinenjoyingheralonetohimself.Andhewouldnotbeafraidtolosethisgoodifhedidnoteitherconceivehimselfunworthyofit,orhiswifedisloyal.Moreover,thispassionrelatesonlytosuspicionsandmistrusts,forheisnotproperlyjealous,thatendeavourstoshunanevil,whenhehasjustreasontofearit.

The170thArticle

Ofirresolution.

Irresolutionalsoisasortoffear,whichcausingthesoultowaverbetweenseveralactionsthatshemaydoisthecauseshecannotexecuteany,andtherebyshehastimetochoosebeforeshedeterminesonthem.Whereof,truly,somegoodusemaybemadebutwhenitlastslongerthanitought,andittakesupthattimetodebatewhichisrequiredtoact,itisveryevil.Now,Isayitisasortoffear,thoughitmaysofallout,whenamanhaschoiceofmanythingswhosegoodnessisequallyapparent,thathemaybeatastandandirresolute,andyetnotbeafraid.Forthissortofirresolutioncomesonlyfromthesubjectpresented,andnotfromanyemotionofthespirits.Whereforeitisnotapassion,unlessthefearoffailinginhischoiceincreasetheuncertainty.Butthisfearissousual,andsostronginsome,thatoftentimesalthoughtheyhavenotanychoice,andthoughtheyseeonlyonethingtotakeorleave,yetitseizesonthemandcausesthemunprofitablytostopthereandsearchafterothers.Andthenitisanyexcessofirresolution,whichproceedsfromtoogreatadesiretodowell,andanimbecilityintheunderstanding,whichhavingnoclearanddistinctnotions,hasonlyagreatcompanyofconfusedones.Whereforetheremedyagainstthisexcessistoaccustomaman’sselftoframecertainanddeterminatejudgementsconcerningallthingsthatpresentthemselves,andconceivehedoesalwaysdohisdutywhenhedoeswhatheconceivestobebest,thoughitmaybeheconceiveamiss.

The171stArticle

Ofcourageandboldness.

Courage,whenitisapassionandnotahabitornaturalinclination,isacertainheatoragitationwhichdisposesthesoultoaddictherpowerfullytotheexecutionofthethingsshewilldo,ofwhatnaturesoevertheybe.Andboldnessisasortofcouragethatdisposesthesoultotheexecutionofthingsmostdangerous.

The172ndArticle

Ofemulation.

Andemulationalsoisasortofit,butinanothersense,forcouragemaybeconsideredasakind(orgenus)thatisdividedintoasmaysorts(orspecies)asthereareseveralobjects,andasmanymoreasithascauses.Inthefirstsenseboldnessisasort,intheotheremulation;andthislastisnothingelsebutaheat,whichdisposesthesoultoundertakethingsthatshehopesmaysucceedwithher,becausesheseesthemsucceedwithothers.Andsoitisasortofcouragewhoseexternalcauseisexample.Isaytheexternalcausebecauseitoughtever(besidesthat)tohaveaninternalonewhichconsistsinthis:thatthebodyissodisposed,asdesireandhopearestrongertodriveabundanceofbloodtotheheartthanfearordespairtohinderit.

The173rdArticle

Howboldnessdependsonhope.

Foritistobenotedthatalthoughtheobjectofboldnessbedifficulty,fromwhencecommonlyensuesfear,orevendespair,sothatitisinmostdangerousanddesperateaffairsthatmostboldnessandcourageisrequired.Neverthelesstheremustbesomehope,orelseamanmustbeassuredthattheendhepropoundstohimselfshallsucceedtoopposehimselfvigorouslyagainstthedifficultiesheshallencounter.Butthisendisdifferentfromthisobject,forhecannotbeassuredanddespairingofthesamethingatthesametime.SowhentheDeciiflungthemselvesinthemidstoftheirenemies,andranuponacertaindeath,theobjectoftheirboldnesswasthedifficultyofkeepingtheirlivesinthisaction,ofwhichdifficultytheyutterlydespaired,fortheyweresuretodie.Buttheirendwastoanimatetheirsoldiersbytheirexample,andmakethemwinthevictory,ofwhichtheyhadhope,orelsetheirendwastogetfameaftertheirdeath,whereoftheywereassured.

The174thArticle

Ofcowardiceandfearfulness.

Cowardiceisdirectlyoppositetocourage,andisalanguishingorcoldness,whichhindersthesoulfromaddictingherselftotheexecutionofthingswhichshewoulddoifshewereexemptedfromthispassion.Andfearfulnessoraffright,thecontrarytoboldness,isnotonlyacoldness,butadistractionandastonishmentofthesoulthatrobsherofthepowertoresistevilswhichshethinksarenearher.

The175thArticle

Oftheuseofcowardice.

Now,althoughIcannotbepersuadedthatnaturehasbestowedonmananypassionthatisalwaysvicious,andhasnotsomegoodandlaudableuse;yetIamverymuchpuzzledtodivinewhatthesetwoaregoodfor.Only,methinks,cowardiceisofsomeusewhenitcausesamantobefreefrompainshemightbeincitedtotake,forreasonsliketruths,ifothermorecertaintruthswhichmakethembejudgedunprofitable,hadnotinvitedthispassioninhim.Forbesidesherexemptionofthesoulfromthesepains,itisthenalsoveryusefultothebody,forthatretardingthemotionofthespirits,ithinderstheforcesthereoffrombeingdissipated.Butiscommonlyveryhurtful,becauseitdivertsthewillfromprofitableactions.Andbecauseitproceedsfromhence,thatamanhasnothope,ordesireenoughtocorrectit,heneedonlyaugmentthesetwopassionsinhimself.

The176thArticle

Oftheuseoffearfulness.

Asforfearfulnessoraffright,Iseenothowitcaneverbelaudable,oruseful.Neitherisitoneparticularpassion,butonlyanexcessofcowardice,astonishment,andfear,whichisalwaysviciousasboldnessisanexcelofcourage,evergood,providedtheendproposedbegood.Andbecausethechiefcauseoffearfulnessissurprise,thereisnobetterwaytoberidofitthantousepremeditation,andprepareoneselfagainstallevents,thefearwhereofmaycausethem.

The177thArticle

Ofremorse.

Remorseofconscienceisasortofsadness,whichcomesfromthescrupleamanhas,thatathinghehasdone,orhasnotdone,isnotgood.Anditnecessarilypresupposesdoubt.Forifhehadbeenabsolutelyassuredthatwhathedidhadbeenevil,hehadrefrainedfromdoingit;sincethewillinclinesusnottoanythingsbutsuchashaveanappearanceofgoodness.Andifhewereassuredthatwhathehasalreadydonewereevilitwouldbreedrepentance,andnotonlyremorse.Now,theuseofthispassionistomakehimexaminewhetherthethinghedoubtsofbegoodornot,andtohinderhimfromdoingitanothertime,ifhebenotassuredthatitisgood.Butbecauseitpresupposesanevil,thebestwaywerenevertobesubjecttofeelit;anditmaybepreventedthesameway,asamanmaybeexemptedofirresolution.

The178thArticle

Ofderision.

Derisionisasortofjoymingledwithhatredwhichproceedsfromthis,thataman

perceivessomelittleevilinaperson,whereofhethinkshimworthy.Hehatesthisevil,andrejoicestoseeitinonethatisworthyofit.Andwhenthiscomesunexpectedly,thesurpriseofadmirationcauseshimtobreakoutintolaughter,accordingtowhathasformerlybeensaidofthenatureoflaughter.Butthisevilmustbeasmallone:forifitbegreat,itcannotbethoughtthathewhohasitisworthyofit,unlessonebeofaveryillnature,orbearhimagreatdealofhatred.

The179thArticle

Whythemostdefectivemenarecommonlythegreatestderiders.

Anditisseenthattheywhohaveapparentdefects,forexample,whoarelame,one-eyed,crook-backed,orhavereceivedsomeaffrontpublicly,arepeculiarlyinclinedtoderision.Fordesiringtoseeallothermenasmuchdisgracedasthemselves,theyrejoiceattheillsthatbefallthemandthinkthemworthyofit.

The180thArticle

Oftheuseofjesting.

Asformodestjesting,whichwholesomelyreprehendsvicesbymakingthemappearridiculous,soamanlaughnotatthemhimself,norshowanyhatredagainstpersons,itisnotapassionbutabecomingqualityinaman,thatmakesthelivelinessofhisdispositionappear,andthetranquilityofhissoul,whicharemarksofvirtue;andoft-timesthenimblessnessofhiswittoo,inthatheknowshowtosetahandsomeglossonthingshejestsat.

The181stArticle

Oftheuseoflaughterinjesting.

Anditisnotunhandsometolaughatthehearingofanotherman’sjests:nay,perchancetheymaybesuch,thatitweredoltishnessnottolaughatthem.Butwhenamanjestshimself,itismoreseemlytoabstainfromit,thathemaynotseemtobesurprisedbythethingshespeaks,noradmirethedexterityoftheirinvention;andthatcausesthosewhohearthemtobesurprisedsomuchthemore.

The182ndArticle

Ofenvy.

Thatwhichcommonlyiscalledenvyisavicethatconsistsinaperversenessofnature,

whichcausescertainmentofretatthegoodthattheyseebefallsothermen.ButIhereusethiswordtosignifyapassionwhichisnotalwaysvicious.Envythen,asitisapassion,isasortofsadnessmixedwithhatredwhichcomesfromseeinggoodbetidethosewethinkunworthyofit;whichcannotbethoughtwithreason,butofthegoodsoffortune.For,asforthoseofthesoul,yeaandthebodytoo,seeingamanhasthembybirth,itistobesufficientlyworthyofthem,thathereceivedthemfromGodbeforehewascapabletocommitanyevil.

The183rdArticle

Howitmaybejustorunjust.

Butwhenfortunesendsgoodstoanyonewhereofheistrulyunworthy,andenvyisnotexcitedinusbutbecausenaturally,lovingjustice,wearevexedthatitisnotobservedinthedistributionofthosegoods,itisazealthatmaybeexcusable.Especiallywhenthegoodamanenviesothersisofsuchanaturethatitmayturntoanevilintheirhands,asifitbesomecommandorofficeintheexercisingwhereoftheymaymisdemeanthemselves.Yea,evenwhenhedesiresthatgoodforhimselfandcannotgetitbecauseotherslessworthypossessit.Thismakesthispassionbecomethemoreviolent;andyetitmaybeexcusable,providedthehatredinitrelateonlytotheilldistributionofthethingenvied,andnottothepersonsthatpossess,ordistributeit.Butthereareafewwhoaresojustandgenerousastobearnohatredagainstthosethatpreventthemintheacquisitionofagoodthatisnotcommunicabletomany,andthattheydesireditforthemselves,thoughtheywhoacquireditareasmuchormoreworthyofit.Andwhatismostusuallyenviedisglory.Foralthoughthatofothersdoesnothinderusfromaspiringthereunto,yetitmakestheaccesstoitmoredifficult,andenhancestheprice.

The184thArticle

Fromwhenceitcomesthatenviousmenhavesallowcomplexions.

Besides,thereisnovicesobanefultothefelicityofmanasenvy.For,besidesthatthosewhoaretaintedwithitafflictthemselves,theyalso,totheutmostoftheirpowertroublethedelightofothers.Andtheyhavecommonlysallowcomplexions,thatis,apalemingledwithyellowandblack,andlikebloodinabruise.Whence,envyiscalledinLatin“livor,”whichagreesverywellwithwhathasbeensaidherebeforeofthemotionsofthebloodinsadnessandhatred;forthiscausestheyellowcholercomingfromthelowerpartoftheliver,andtheblackcomingfromthespleen,tospreadfromtheheartthroughthearteriesintoalltheveins;andthatcausesthebloodoftheveinstohavelessheat,andflowmoreslowlythanordinarily,whichissufficienttomakethecomplexionlivid.Butbecausecholer,aswellasyellowasblack,maybealsosentintotheveinsbymanyothercauses,andenvymaynotdriveenoughintothemtoalterthecolourofthecomplexion,unlessitbeexceeding[ly]great,andoflongcontinuanceitoughtnottobethoughtthatallthoseofthiscomplexionarethereuntoinclined.

The185thArticle

Ofpity.

Pityissortofsadness,mingledwithloveorgoodwilltowardsthosewhomweseesufferanyevilwhereofweesteemthemunworthy.Soitiscontrarytoenvybecauseofitsobject,andderisionbecauseitconsiderstheminanothermanner.

The186thArticle

Whoaremostpitiful.

Thosewhofeelthemselvesveryweakandsubjecttotheadversitiesoffortuneseemtobemoreinclinedtothispassionthananyelse,becausetheyfancytheevilofanotheraspossibletobefallthem,andsotheyaremovedtopityratheroutofthelovetheybearthemselvesthanthattheybeartoothers.

The187thArticle

Howthemostgenerousmenaresensibleofthispassion.

Butnevertheless,theywhoaremostgenerousandhavethegreatestspiritssothattheyfearnotanyeviltothemselves,andholdthemselvesabovethepoweroffortune,arenotexemptedfromcompassionwhentheyseetheinfirmityofothermenandheartheircomplaints.Foritisapartofgenerositytobeargoodwilltoeveryman.Butthesadnessofthispityisnotbitter,andlikethatwhichtragicactionspersonatedonthestagecause,ismoreintheexteriorsandthesenses,thantheinteriorsofthesoul,whichinthemeanwhileissatisfiedtothinkshehasdoneherduty,inthatshehasafellowfeelingwiththeafflicted.Andthereisthisdifferenceinit,thatwhereasthevulgarpitythosewhocomplainbecausetheythinktheillstheysufferareverygrievous,theprincipalobjectofgreatmen’spityistheweaknessofthosethattheyseecomplain;becausetheyesteemnotanyaccidentthatmaybefalltobesogreatanevil,asisthebasenessofthosewhocannotsufferconstantly;andthoughtheyhatethevices,yettheyhatenotthosetheyseesubjecttothem,theyonlypitythem.

The188thArticle

Whothosearethatarenotsensibleofit.

Buttherearenonebutmalignantandenviousspiritswhonaturallyhateallmen,orelsethosewhoaresobelluineandblindedbygoodfortune,ordesperatethroughill,thattheythinknofurtherevilcanbefallthemwhoareinsensibleofpity.

The189thArticle

Whythispassionexcitesweeping.

Now,amanweepseasilyinthispassionbecauselove,sendingmuchbloodtotheheart,causesmanyvapourstoissuethroughtheeyes;andthecoldnessofsadnessretardingtheagitationofthesevapoursconvertsthemintotears,ashasbeenformerlysaid.

The190thArticle

Ofsatisfactionofoneself.

Thesatisfactionthattheyhave,whoconstantlyfollowthepathsofvirtue,isahabitintheirsoulcalledtranquilityorquietofconscience.Butthatwhichamanacquiresanewwhenhehaslatelydoneanyactionthathethinksgood,isapassion,towit,asortofjoywhichIbelieveisthesoftestofall,becausethecausethereofdependsonlyonourselves.Yetwhenthiscauseisnotjust,thatis,whentheactionsfromwhencewedeductthissatisfactionarenoofconsequence,orelsearevicious,itisridiculousandservesonlytoproduceaprideandimpertinentarrogance,whichmayparticularlybeobservedinthosewhobelievingthemselvestobedevoutareonlyhypocriticalandsuperstitious,thatis,whounderpretenceoffrequentingthechurch,sayingmanyprayers,wearingshorthair,fasting,givingalms,supposetheyareexquisitelyperfect,andimaginetheyareGod’ssointimatefriendsthattheycandonothingthatcandispleasehim;andwhatsoevertheirpassionsdictatetothemisagoodzeal:althoughitsometimedictatetothemthegreatestcrimesthatcanbecommittedbymen,asbetrayingofcitiesmurderingofprinces,exterminatingwholenationsmerelyforthis,thattheyarenotoftheiropinion.

The191stArticle

Ofrepentance.

Repentanceisdirectlycontrarytosatisfactionofoneself.Anditisasortofsadnessproceedingfromabeliefthatamanhasdonesomeevilaction,anditisverybitterbecausethecausecomesonlyfromourselves.Yetnevertheless,thishindersitnotfrombeingveryuseful,whenitistrue,thattheactionwerepentofisevil,andthatwehaveacertainknowledgethereof,becauseitincitesustodobetteranothertime.Butitoft-timescomestopassthatweakspiritsrepentthethingstheyhavedone,notknowingcertainlythattheyareevil.Theypersuadethemselvesso,onlybecausetheyfearitisso,andhadtheydonethecontrary,theyhadrepentedtoo—whichisanimperfectioninthemtobepitied.Andtheremediesagainstthisdefectarethesamethatservetotakeawayirresolution.

The192ndArticle

Ofgoodwill.

Goodwillisproperlyadesiretoseegoodbefallanyonehasagoodwillto:butIusethiswordheretosignifythiswillasitisexcitedinusbysomegoodactionofhimtowhomwebearit.Forwearenaturallyaddictedtolovethosewhodothingswhichweesteemgood,althoughnogoodcometousbythem.Goodwillinthissenseisasortoflove,notdesire,thoughthedesireofseeinggoodbefallhimwhomwewishwelltoalwaysaccompaniesit.Anditisordinarilyjoinedwithpitybecausethedisgracesthatweseebetidetheunfortunatecauseustoreflectthemoreupontheirdeserts.

The193rdArticle

Ofgratitude.

Gratitudeisalsoasortoflove,excitedinusbysomeactionofhimtowhomweofferit,andwherebywebelievehehasdoneussomegood,oratleasthadanintentiontodoussome.Soitincludesallthatgoodwilldoes,andthisbesides,thatitisgroundedonanactionweareverysensibleof,andwhereofwehaveadesiretomakearequital.Whereforeitisfarmorestrong,especiallyinsoulsneversolittlenobleandgenerous.

The194thArticle

Ofingratitude.

Foringratitude,itisnotapassion,fornatureneverputanymotionofthespiritsinustoexciteit.Butitisonlyavicedirectlyoppositetogratitude,seeingthisisevervirtuous,andoneoftheprincipalbondsofhumansociety.Whereforethisviceappertainstononebutbelluinemen,andthefoolishlyarrogant,whothinkallthingstheirdue;orthesottishwhoreflectnotonthegooddeedstheyreceive;orelsetheweak,andabject,whofeelingtheirowninfirmityandnecessity,baselyseekassistancefromothers,andaftertheyhavereceivedithatethembecausehavingnowilltoreturnthelike,ordespairingevertodoit,andimaginingthewholeworldasmercenaryasthemselves,andthatnonedogoodbutwithhopeofbeingrewardedforit,theythinktheyhavedesiredit.

The195thArticle

Ofindignation.

Indignationisasortofhatredoraversionthatamannaturallybearstothosewhodosomeevil,ofwhatnaturesoeveritbe.Anditisoftenmixedwithenvyorpity,butyettheobjectthereofisaltogetherdifferentfromthem.Forhecarriesanindignationonlyagainstthose

whodogoodoreviltopersonsunworthyofit.Butheenviesthosewhoreceivethisgood,andpitiesthosewhoreceivethisevil.Itistrue,insomerespectsitiseviltopossessagoodwhereofamanisnotworthy.WhichmaybethereasonwhereforeAristotleandhisfollowerssupposingthatenvyisalwaysavice,havecalledthatindignationwhichisnotvicious.

The196thArticle

Whyitissometimesjoinedwithpityandsometimeswithderision.

Todoanevilisalsoinsomerespectstoreceiveone,fromwhenceitcomesthatsomewiththeirindignationjoinpityandothersderision,accordingastheybearagoodorillwilltowardsthosewhomtheyseecommitfaults.ThusthelaughterofDemocritus,andtheweepingofHeraclitus,mightproceedfromthesamecause.

The197thArticle

Thatitisoftenaccompaniedwithadmiration,andisnotincompatiblewithjoy.

Indignationisalsooft-timesaccompaniedwithadmiration.Forweusetothinkthatallthingsshallbedoneinthesamemannerweconceivetheyoughttobedone,thatis,afterthatmannerwhichweesteemgood.Whereforewhenitfallsoutotherwiseitsurprisesus,andweadmireit.Norisitincompatiblewithjoy,althoughitmostcommonlybejoinedwithsadness.Forwhentheevilwebearanindignationagainstcannothurtus,andweconsiderthatwewouldnotdothelike,itgivesussomedelight.Andthismaybeoneofthecausesoflaughter,whichsometimesaccompaniesthispassion.

The198thArticle

Oftheuseofit.

Furthermore,indignationisobservedtobemoreinthosewhowouldseemvirtuousthanthosewhoreallyare.Foralthoughtheywholovevirtuecannotwithoutsomeaversionlookuponthevicesofothers,theyarepassionateonlyagainstthegreatandextraordinaryones.Foritistobenice,andsquamish[?],tohavemuchindignationforthingsoflittleconcernment;itistobeunjusttohaveanyforthosewhicharenotblameworthy;anditistobeimpertinentandabsurdnottoconfinethispassiontotheactionsofmen,butextendthemtotheworksofGodornature—astheydowhobeingnevercontentedwiththeirconditionorfortunedarecontrolthegovernmentoftheworld,andthesecretsofProvidence.

The199thArticle

Ofwrath.

Wrathisalsoasortofhatredoraversionagainstthosethathavedoneanyevil,orendeavouredtohurt,notindifferentlyanythingwhatsoever,butparticularlyourselves.Soitcontainsallindignationdoes,andthisbesides,thatitisgroundeduponanactionthatwearesensibleof,andwhereofwehaveadesiretoberevenged.Forthisdesirealmosteveraccompaniesit,andisdirectlyoppositetogratitudeasindignationistogoodwill.Butitis,withoutcompare,moreviolentthantheseotherthreepassionsbecausethedesiretorepelthingshurtful,andberevenged,ismostvehementofall.Itisthisdesirejoinedtoself-lovethatfurnisheswrathwithalltheagitationofbloodthatcourageandboldnesscancause.Andhatredespeciallycasesthecholericbloodthatcomesfromthespleen,andthelittleveinsoftheliver,whichreceivesthisagitation,andgetsintotheheart:orbecauseofitsabundance,andthenatureofthecholerwherewithitismingled,itexcitesasharperandmoreardentheatthancanbeexcitedthereineitherbyloveorjoy.

The200thArticle

Whereforethosewhomitcausestoblusharelesstobefearedthantheywhomitcausestowaxpale.

Andtheexteriorsignsofthispassionaredifferent,accordingtotheseveraltempersofmen,andthevarietyofotherpassionsthatmakeituporjoinwithit.Sosomeareseentowaxpale,ortremble,whentheyareinwrath;othersblushorweep.Anditisusuallythoughtthatthewrathofthosewhowaxpaleismoretobefearedthanofthosewhoblush.Thereasonwhereofisthatwhenamanwillnot,orcannotrevengehimselfwithoughtbutlooksorwords,hesetsallhisheatandstrengthonworkattheveryfirst,whenheismoved,besidesthatsometimessorrowandself-pitythathecannotrevengehimselfanyotherway,occasionsweeping.Andonthecontrary,theywhoreservethemselvesanddetermineonagreaterrevengebecomesadinregardtheythinktheyoughttobesofortheactionthatincensesthem.Andtheysometimesalsofeartheevilsthatensuetheresolutiontheyhavetaken;whichmakestheminstantlybecomepale,cold,andtrembling.Butafterwardswhentheycometoexecutetheirrevenge,theyaresomuchthemoreheated,astheywereatfirstcooled,asweseeaguesthatbeginwithcoldfitsareusuallytheviolentest.

The201stArticle

Thatofthesetwosortsofwrath,theywhohavemostgoodnessaremostsubjecttothefirst.

Thisinformsusthattwosortsofwrathmaybedistinguished;onesuddenandexteriorlymanifest,butyetofsmallefficacy,andeasilyappeased;theothernotsoapparentatfirst,

butthatgnawsmoreontheheart,andhasmoredangerouseffects.Thosewhohavemuchgoodnessandlovearethemostsubjecttothefirst;foritproceedsnotfromanydeephatred,butfromasuddenaversionthatsurprisesthembecausebeingaddictedtoimaginethatallthingsoughttobecarriedthewaytheyconceivetobebest,assoonasanythingfallsoutotherwisetheyadmireitandareangryatit,oftentimestoo,whenthethingconcernsnottheminparticular,becausebeingfullofaffection,theyinterestthemselvesinthebehalfofthosetheylove,asifitwereforthemselves;sowhatwouldonlybeanoccasionofindignationtoanotheristothemofwrath;andbecausetheirinclinationtolovemakesthemalwayshaveagreatdealofheatandbloodintheheart,theaversionthatsurprisesthemthatdrivesneversolittlecholerthither,causesimmediatelyagreatemotioninthisblood.Butthisemotionisnotlastingbecausethestrengthofthesurprisecontinuesnotandassoonastheyperceivethattheoccasionthatincensesthemoughtnottohavemovedthemso,theyrepentthereof.

The202ndArticle

Thatweakandmeansoulssufferthemselvesmosttobeswayedwiththeother.

Theothersortofwrath,whereinhatredandsadnesspredominates,isnotatfirstsoapparent,unlessthatitmaybeitmakethefacelookpale.Butthestrengththereofisincreasedbylittleandlittlebytheagitationwhichanardentdesireofrevengeexcitesintheblood,whichbeingmixedwithcholerdriventotheheartfromthelowerpartoftheliver,andthespleen,excitesthereinaverysharpandprickingheat.Andasthemostgeneroussoulsarefullestofgratitude,sotheywhoareproudest,meanest,andlowestgivethemselvesupmosttothissortofwrath.Forinjuriesappearsomuchthegreateraspridemakesamanesteemhimselfhigher;andalsoseeinghowmuchmoreamanesteemsthegoodstheydisposehimof,whichhevaluesthemore,thelowerandmeanerthathissoulisbecausetheyareextraneous.

The203rdArticle

Thatgenerosityisaremedyagainsttheexcessesthereof.

Besides,althoughthispassionbeusefultoconfervigouronustorepelinjuries,nevertheless,thereisnotanyone,whoseexcessesoughttobeavoidedwithmorecare.Becausebydisturbingthejudgement,theyoft-timescauseamantocommitfaults,whereofheafterwardsrepents.Yes,andsometimeshinderhimfromrepellinginjuriessowellashemighthavedone,hadhehadlessemotion.Butasnothingmakesitmoreexcessivethanpride,soIbelieve,generosityisthebestremedyagainsttheexcessesofit.Becausemakingamanesteembutverylittleallsuchgoodsasmaybetakenaway,andontheothersidehighlyvaluethelibertyandabsoluteempireoverhimself,whichheceasestohavewhenanythingcanoffendhim,itmakeshimonlybestowcontempt,oratthemostindignationontheinjuriesothersusetobeoffendedat.

The204thArticle

Ofglory.

WhatIherecallgloryisasortofjoy,groundedonself-love,andcomesfromanopinionorhopeamanhastobepraisedbysomeothers.Soitdiffersfrominwardsatisfaction,whichproceedsfromanopinionofhavingdoneagoodaction.Foramanisoftenapplaudedforthingsthatarenotbelievedtobegood,andblamedforthosethatarebelievedtobebetter.Butbothofthemaresortsofself-estimations,aswellassortsofjoy,foritisanoccasionforamantoesteemhimselftoseethatheisesteemedbyothers.

The205thArticle

Ofshame.

Onthecontrary,shameisasortofsadnessgroundedalsoonself-love,andproceedsfromanopinion,orafearamanhastobeblamed.Itisbesides,asortofmodesty,orhumilityandmistrustofoneself.Forwhenamanesteemshimselfsohighlythathecannotimagineanyonecancondemnhim,hecannoteasilybeashamed.

The206thArticle

Oftheuseofthesetwopassions.

Now,thereisthesameuseofgloryandshame,inthattheyinciteustovirtue,onebyhope,theotherbyfear.Itisonlyneedfultoinstructthejudgement,concerningwhatistrulyblameworthyorlaudable,nottobeashamedofwell-doingandnottoboastofvicesasmanydo,butitisnotgoodabsolutelytodivestourselvesofthesepassions,astheCynicsdidheretofore.Foralthoughthepeoplejudgeverywaywardly,yetsincewecannotlivewithoutthem,andthatitbehovesustobeesteemedbythem,weoughtoftentimestofollowtheiropinionsratherthanourown,concerningtheexteriorpartofouractions.

The207thArticle

Ofimpudence.

Impudencewhichisacontemptofshame,andoftofglory,isnotapassionbecausethereisnotanypeculiarmotioninusthatexcitesit.Butitisaviceoppositetoshame,andalsotoglory,whileeitherofthemaregood,asingratitudeisoppositetogratitude,andcrueltytopity.Andthechiefcauseofimpudencecomesfromoftenreceivinggreataffronts;forthereisnonewhenheisyoungbutimaginesthatpraiseisagood,andinfamyanevil,muchmoreimportanttolifethanexperiencefindstheyare.Whenhavingreceivedsomeeminentaffronts,amanseeshimselfutterlydegradedofhonour,andcondemnedby

everyone;whereforetheybecomeimpudent,andmeasuringgoodandevilonlybytheconveniencesofthebody,theyseethattheyenjoythemafterwardsaswell,yea,andsometimesbetter,becausetheyareeasedofmanyhardships,whereuntohonourobligedthem.Andifthelossoftheirestatebejoinedtotheirdisgrace,yettherearecharitablepeoplewhowillgivethemsome.

The208thArticle

Ofdistaste.

Distasteisasortofsadness,proceedingfromthesamecausewhereofjoycamebefore.Forwearesomadeupthatthemostpartofthethingsweenjoyareonlygoodtousforaseason,andafterwardsbecomeincommodious.Whichespeciallyappearsindrinkingandeating,whichareonlyusefulwhileamanhasastomach,andtroublesomewhenhehasnomore;andbecausetheythenleavetobepleasanttothetaste,thispassioniscalleddistaste.

The209thArticle

Ofsorrow.

Sorrowisalsoasortofsadness,whichhasapeculiarbitternessinthatitiseverjoinedtosomedespairandremembranceofthedelightwetookinenjoyingit.Forweareneversorryforanygoodsbutthosewehaveenjoyedandwhicharesolostthatwehavenohopetorecoverthematthattime,andinthatmanneraswesorrowforthem.

The210thArticle

Oflightheartedness.

Lastly,thatwhichIcalllightheartednessisasortofjoy,whichhasthisthingpeculiartoitself,thatthesweetnessofitisaugmentedbytheremembranceofmisfortunessuffered,whereofamanfeelshimselfeasedasifhefelthimselfdischargedofaheavyburdenhehadlongbornonhisshoulders.AndIseenothingveryremarkableinthesethreepassions;norhaveIplacedthemhere,buttofollowthemethodofmyformerenumeration.But,methinks,thisenumerationwasusefultoshowthatwehavenotomittedany,whichwasworthyofpeculiarconsideration.

The211thArticle

Ageneralremedyagainstthepassions.

Andnowweknowthemall,wehavelessreasontofearthemthanwehadbefore.Forwe

seethatnaturallytheyareallgood,andthatweoughttoavoidonlytheilluseofthem,ortheirexcesses,forwhichtheremediesIhavelaiddownmaysuffice,ifeverymanwerecarefulenoughtopractisethem.ButbecauseIhaveputpremeditationandindustryamongtheseremedies,wherebythedefectsofnaturemaybecorrectedbyusingtoseparatethemotionsoftheblood&spiritsinoneselffromthethoughtswherewiththey[are]use[d]tobe[ing]joined.Iconfess,fewmenarethuspreparedagainstallencounters,andthatthesemotionsexcitedinthebloodbytheobjectsofpassionsdosoimmediatelyfollowthemereimpressionsinthebrainandthedispositionoftheorgans.Althoughthesoulbenowaycontributorythatnohumanwisdomisabletoresistthemwhenoneisnotenoughpreparedso,manycannotrefrainfromlaughingwhentheyaretickled,thoughtheytakenodelightinit.Fortheimpressionandsurpriseofjoythathasmadethemlaughformerlyonthesameoccasion,beingawakenedintheirfancy,makestheirlungsbeblownuponasuddenwhethertheywillornobythebloodthattheheartsendsthither.Sotheywhoaremuchaddictedbynaturetotheemotionsofjoy,orpity,orcheerfulness,orwrath,cannotrefrainfromswooning,weeping,trembling,orhavingthebloodstirredasiftheyhadafever,whentheirfancyisthoroughlysensiblebyanobjectofanyofthesepassions.Butwhatmaybedoneonsuchanoccasion,andwhatIthinktolaydownhereasthemostgeneralremedy,andtheeasiesttobepractised,againstallexorbitancesofthepassions,isthatwhenamanperceiveshisbloodthusmoved,heoughttobewaryandrememberthatwhatsoeverispresentedtoourimaginationtendstothedelusionofthesoul,andmakesreasonsthatservetopersuadetheobjectofpassionsappearfarstrongerthantheyare,andthosewhichservetodissuade,farweaker.Andwhenpassionpersuadesthings,theexecutionwhereofadmitsofsomedelay,hemustabstainfromgivinghisjudgementthereonimmediately,anddiverthimselffromittootherthoughts,untiltime,andrest,havewhollyallayedtheemotionintheblood.Andlastly,whenitincitestoactions,concerningwhichresolutionsareinstantlytobetaken,thewillmustpeculiarlydedicateitselftoconsiderandfollowthereasonsrepugnanttothosewhichthepassionrepresents,althoughtheyappearlessweighty.Aswhenamanissuddenlyassaultedbyanenemy,occasiondoesnotgivehimleavetowasteanytimeindebate.Butwhatitseems,thosewhoareaccustomedtomakeareflectionontheirownactionsmaydo,thatis,whentheyfeelthemselvesstruckwithanaffrighttheywillendeavourtodiverttheirthoughtsfromtheconsiderationofthedanger,byrepresentingtothemselvesthereasonswhereforethereismoresafetyandhonourinresistancethanflight.Andonthecontrary,whentheyfeelthedesireofrevengeandwrathincitethemtorushinconsideratelyonthosewhobesetthem,theyshouldcalltomindthatisindiscretiontodestroythemselveswhentheymaybesavedwithoutdishonour.Andiftherebetoomuchodds,itisbettertomakeahandsomeretreat,ortakequarter,thansavagelytoexposethemselvestoacertaindeath.

The212thArticle

Thatfromthemaloneallthegoodandevilofthislifedepends.

Nowthesoulmayhaveherdelightsdistinctlybyherself,butforthosewhicharecommontoherwiththebody,theyabsolutelydependonthepassions,sothatthosemenwhomtheymovemostmaybeapttotastemostsweetnessinthislife.Itistrue,theymayalsofindthe

mostbitterness,whentheydonotunderstandhowtoemploythemwell,andfortuneisadversetothem.Butwisdomishereinespeciallyrequisite,thatitteachussotomakeourselvesmastersofthem,andmanagethemwithsomuchdexterity,thattheevilstheycausemaybeeasilyendured,andwemayevenextractjoyfromthemall.