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to attend. Skriching is an appetite of expelling that which suddenly striketh the spirits: for it must be noted that many motions, though they be unprofitable to expel that which hurteth, yet they are offers of nature, and cause motions by consent; as in groaning or crying upon pain.
714. Grief and pain cause sighing, sobbing, groaning, screaming and roaring, tears, distorting of the face, grinding of the teeth, sweating. Sighing is caused by the drawing in of a greater quantity of breath to refresh the heart that laboureth; like a great draught when one is thirsty. Sobbing is the same thing stronger. Groaning, and screaming, and roaring, are caused by an appetite of expulsion, as hath been said for when the spirits cannot expel the thing that hurteth, in their strife to do it, by motion of consent they expel the voice. And this is when the spirits yield, and give over to resist for if one do constantly resist pain, he will not groan. Tears are caused by a contraction of the spirits of the brain; which contraction by consequence astringeth the moisture of the brain, and thereby sendeth tears into the eyes. And this contraction or compression causeth also wringing of the hands; for wringing is a gesture of expression of moisture. The distorting of the face is caused by a contention, first to bear and resist, and then to expel; which maketh the parts knit first, and afterwards open. Grinding of the teeth is caused likewise by a gathering and serring of the spirits together to resist ; which maketh the teeth also to set hard one against another. Sweating is also a compound motion, by the labour of the spirits first to resist, and then to
715. Joy causeth a cheerfulness and vigour in the eyes, singing, leaping, dancing, and sometimes tears. All these are the effects of the dilatation and coming forth of the spirits into the outward parts; which maketh them more lively and stirring. We know it hath been seen that excessive sudden joy hath caused present death, while the spirits did spread so much as they could not retire again. As for tears, they are the effects of compression of the moisture of the brain, upon dilatation of the spirits. For compression of the spirits worketh an expression of the moisture of the brain by consent, as hath been said in grief. But then in joy, it worketh it diversely; viz. by propulsion of the moisture, when the spirits dilate and occupy more
716. Anger causeth paleness in some, and the going and coming of the colour in others: also trembling in some swelling, foaming at the mouth, stamping, bending of the fist. Paleness, and going and coming of the colour, are caused by the burning of the spirits about the heart; which, to refresh themselves, call in more spirits from the outward parts. And if the paleness be alone, without sending forth the colour again, it is commonly joined with some fear; but in many there is no paleness at all, but contrariwise redness about the cheeks and gills; which is by the sending forth of the spirits in an appetite to revenge. Trembling in anger is likewise by a calling in of the spirits; and is commonly when anger is joined with fear. Swelling is caused, both by a dilatation of the spirits by over-heating, and by a liquefaction or boiling of the humours thereupon. Foaming at the mouth is from the same cause, being an ebullition. Stamping, and bending
of the fist, are caused by an imagination of the act
717. Light displeasure or dislike causeth shaking of the head, frowning, and knitting of the brows. These effects arise from the same causes that trembling and horror do; namely, from the retiring of the spirits, but in a less degree. For the shaking of the head is but a slow and definite trembling; and is a gesture of slight refusal; and we see also that a dislike causeth (often) that gesture of the hand which we use when we refuse a thing, or warn it away. The frowning and knitting of the brows is a gathering or serring of the spirits, to resist in some measure. And we see also this knitting of the brows will follow upon earnest studying or cogitation of any thing, though it be without dislike.
718. Shame causeth blushing, and casting down of the eyes. Blushing is the resort of blood to the face; which in the passion of shame is the part that laboureth most. And although the blushing will be seen in the whole breast if it be naked, yet that is but in passage to the face. As for the casting down of the eyes, it proceedeth of the reverence a man beareth to other men; whereby, when he is ashamed, he cannot endure to look firmly upon others: and we see that blushing and the casting down of the eyes both, are more when we come before many; ore Pompeii quid mollius? nunquam non coram pluribus erubuit:1 and likewise when we come before great or reverend persons.
719. Pity causeth sometimes tears; and a flexion or cast of the eye aside. Tears come from the same cause that they do in grief: for pity is but grief in 1 Seneca, Ep. 11.
another's behalf. The cast of the eye is a gesture of aversion, or lothness to behold the object of pity.
720. Wonder causeth astonishment, or an immoveable posture of the body; casting up of the eyes to heaven; and lifting up of the hands. For astonishment, it is caused by the fixing of the mind upon one object of cogitation, whereby it doth not spatiate and transcur, as it useth; for in wonder the spirits fly not, as in fear; but only settle, and are made less apt to move. As for the casting up of the eyes and lifting up of the hands, it is a kind of appeal to the Deity; which is the author, by power and providence, of strange wonders.
721. Laughing causeth a dilatation of the mouth and lips; a continued expulsion of the breath, with the loud noise, which maketh the interjection of laughing; shaking of the breast and sides; running of the eyes with water, if it be violent and continued. Wherein first it is to be understood, that laughing is scarce (properly) a passion, but hath his source from the intellect; for in laughing there ever precedeth a conceit of somewhat ridiculous; and therefore it is proper to man. Secondly, that the cause of laughing is but a light touch of the spirits, and not so deep an impression as in other passions. And therefore (that which hath no affinity with the passions of the mind) it is moved, and that in great vehemency, only by tickling some parts of the body: and we see that men even in a grieved state of mind, yet cannot sometimes forbear laughing. Thirdly, it is ever joined with some degree of delight and therefore exhilaration hath some affinity with joy, though it be a much lighter motion: res
severa est verum gaudium.1 Fourthly, that the object of it is deformity, absurdity, shrewd turns, and the like. Now to speak of the causes of the effects before mentioned, whereunto these general notes give some light. For the dilatation of the mouth and lips, continued expulsion of the breath and voice, and shaking of the breast and sides, they proceed (all) from the dilatation of the spirits; especially being sudden. So likewise, the running of the eyes with water (as hath been formerly touched, where we spake of the tears of joy and grief) is an effect of dilatation of the spirits. And for suddenness, it is a great part of the matter: for we see, that any shrewd turn that lighteth upon another, or any deformity, &c. moveth laughter in the instant; which after a little time it doth not. So we cannot laugh at anything after it is stale, but whilst it is new and even in tickling, if you tickle the sides and give warning, or give a hard or continued touch, it doth not move laughter so much.
722. Lust causeth a flagrancy in the eyes; and priapism. The cause of both these is, for that in lust the sight and the touch are the things desired; and therefore the spirits resort to those parts which are most affected. And note well in general, (for that great use may be made of the observation,) that evermore the spirits, in all passions, resort most to the parts that labour most, or are most affected. As in the last which hath been mentioned, they resort to the eyes and venereous parts: in fear and anger to the heart: in shame to the face and in light dislikes to the head.
1 Seneca, Ep. 23.