The raoft general Caufe of the Errours of the Senfes, is, as we there have fhewn, our attributing to external Objects, or to the Body, the proper Senfations of our Soul, annexing Colours to the Superficies of Bodies, difFufing Light, Sounds and Odours in the Air, and fixing Pain and Titil- lation to thofe Parts of our. Body that receive fome Changes by the Motion of other contiguous Bodies.
Almoff the fame thing may be faid of the Paflions: we too rafhly afcribe to the Objects, that canfe, or feem to caufe, them, all the Diipofitions of our Heart, our Goodnefs, Meeknels, Malice, Sowrenefs, and all the other Qualities of our Mind. The Object that begets fome Paflion in us, feemes afrer a fort to contain in it felf the Paflion produced in us, when we confider it, as fenfible things feem to contain in themfelves the Senfations, which their Prefence excites in us. When we love any Perfon, we are naturally inclin'd to believe that he loves us, and can hardly imagine that he defigns to hurt us, or to oppofe our Defires. But if Hatred iucceed in the place of Love, we cannot Perfuade our felves that he has any Affect ion for us -, we interpret all he does in the worft Senfe, we are always diftruftful and upon our Guard, though he thinks not upon us, or perhaps intended to doe us Service. In fhort, we unjuftly attribute to the Perfon that ftirs up a paflion in us, all the Difpofitions of our Heart, and with as much Imprudence, as we afcribe to the Objects of the Senfes, all the Qualities of our Mind.
Moreover by the fame Realbn that we believe, other Men receive the lame Senfations from the fame Objects as we do; we think they are agitated with the fame Paflions, for the fame Subjects if they are in a State of being fufceptible of them. We fuppofe them to love and defire the fame things as we our felves do, whence proceed fecret Jealoufies and Hatreds, if thedefired Good can- not be enjoyed entire by feveral^ for the contrary happens in Goods that can be pofTefTed without Divifion by feveral Perfons, as Science, Vertue, the Sovereign Good, and the like. We alfo fup- pofe that they hate, fear or fly from the fame things that we do^ whence proceed fecret Plots or publick Affociations, according to the nature arid Irate of the thing hated, by which means we hope to rid our felves of our Miieries.
We therefore afcribe to the Objects of our Paflions the Commotions they produce in us, think- ing that all other Men, and even fometimes Bealts, are agitated as we are; and befides judge yet more rafhly, the Caufe of our Paflions, which is often but imaginary, is really in fome Object.
When we have a paflionate Love for any Body, his Grimace and Faces are charming, his Ug- J'ujeis is not diftaftfu), his ill-compofed Motions andGeftures are regular, or at leaft natural. If he never fpeak, he is wife-, if he be a great Talker, he is witty > if he fpeak upon all adventures, he's €hap, VI. The Search after Truth. f f hes Univerfal; if he continually interrupt others, it is becaufe he's full of Fire, of Life, and Spirit h if he pretend to top dnd fway every where, 'tis becaufe he deferves it. Thus can Paffion cover or diffemble the Imperfections of Friends, and advantagioully fet off their molt iiiconfider- able Qualities. i..
But when that Friendfhip, which only proceeds as other Paffions do, from the Agitation of the Blood and Animal Spirits, comes to cool, through want of Heat and Spirits fit to nourifh it-,, when Intereit or fome falie Relation alters the Difpofition of the Brain •, then' Hatred fucceeding Love, is lure ro reprefent to us in that Object of our Paffion all the Delects that are capable of ltirring up our juft Averiion. We perceive in him Qualities quite, contrary, to thofe we admired befpre: Vve are afham'd of having lov'd him •, and the ruling Paffion never fails to juftifie it felf, and to ridicule that which it has follow'd. i:.,...• The Power and Injuftice of Paffions are not included within fuch narrow Limits as thofe we have defcribed, but extend infinitely farther h not only difguifing their principal Object, but alio whatever has any reference to it. They make us love not only the Qualities of our Friends, but alfo raoft part of thofe of the Friends to our Friends. And in thofe who are endued with any strength and extent of Imagination, the Paffions have fo vaft a reach and out let, that it is not poffible to determine their Limits-...
Thofe Things I have mention'd, are fuch general and fruitful Principles of Errour, Prejudice, and Injuftice, that it is impoffible to obferve all the Confequences of them: Molt of the Truths, or rather Errours, entertained in fome Places, Times, Commonalties, and Families, proceed from thence. What is followed in Spain, is rejected in trance-, what is true at Parts, is falfe at Uomej what is certain amongft the Dominicans, is uncertain amongft the Yranafcans; and what appeals undoubted to the Black Fryars, feems an Errour to the White The Dominicans believe themfelves obliged to flick to Sr. Thomas. Why? Becaufe that Doctor was one of their Order; Whereas the t'rancifcans follow the Opinion of Scotits, becaufe he was a Black Fryar.
There are likewife Truths and Errours proper to certain Times. _ The Earth turned two thovr- land Years ago •, then it remain'd unmovable till our Days, wherein it has began to turn again. Ariflvtle was formerly burnt, and a Provincial Council, approved by the Pope, molt wifely for- bad'his Phyficks to be taught: He was admired ever fince, and falls now again into Contempt; Opinions that are now publickly received in the Schools, were formerly rejected as Herefies, and their Affertors excommunicated by the Bifhops -, becaufe Paffions ltirring up Factions, Factions eftablifh thofe forts of Truths or Errours, that are as inconfiftent as the Principle they proceed from. Men may indeed be indifferent as to the Unmovablenefs of the Earth, * or the EiTence of V Condi Bodies, confider'd in themfelves; but they are no longer fo, when they look on thofe Opinions as Avgl. per defended by their Adverfaries. Thus Hatred, kept up by a confuted fenfe of Piety, breeds an in- sJ'e!r"^' difcreet Zeal, that kindles by degrees, and at laft produces fuch Events, as are not fo furprizing "' ia 7' to all. the World, till a great while after their arrival.
We can hardly imagine that Paffions fhould reach fo far, becaufe we know not that their" Im- petuofity extends to whatever may latisfie them. Perhaps Hainan would have done no harm to the Jewijh People -, but becaufe Mordecai, a Jew\ forbore to falute him, he on a fudden defign'd. the deftroying of the whole Nation, that his Revenge might be the more fplendid.
Two Men fue each other about a Piece of Land; they ought only to produce in Court their Titles to it, and to fay nothing but what relates to the Cafe, or to fet it off fair. However, they f eldom fail to flander one another, to contradict each other in every thing, to raife trifling Con- tentions and Accufations, and to intricate the Suit with an infinity of AccelTary Circumftances, which confound the Principal. In fhort, the Paffions reach as far as the fight of the Mind does, in thofe that are affected by them. I would fay, there is nothing to which we may fuppofe their Object to be related, but their Motion will extend to it; which is done after the following manner.
The Tracks of the Obje£ts are fo connected to each other in the Brain, that it is impoffible the Courfe of the Spirits fhould violently move any one of them, without railing feveral others at the fame time. The principal Idea of the Thing perceiv'd, is therefore necelTarily accompanied with a vaft number of acceuary Ideas, which increafe more and more, as the Impreffion of the Animal Spirits is more violent. Now that Impreffion cannot but be very violent in the Paffions, becaufe they continually hurry into the Brain abundance of fuch Spirits as are fit to preferve the Traces of the Ideas which reprefent their Object. So that the Motion of Love or Hatred extends not only to the Chief Obje£t of either Paffion, but alfo to all the Things that are found any ways relating to it -,- becaufe the Motion of the Soul in the Paffion follows the Perception of the Mind, as the Motion of the Animal Spirits in the Brain follows the Traces of the Brain, as well thofe that excire the principal Idea of the Paffion's Obje£t, as thofe that are related to it.
And therefore we muft not be' furprized if Men carry their Hatred or Love to fuch a heighth, and commit fuch ftrange and capricious A£tions. Every one of thofe Effects has its proper Caufe, though unknown to us -, becaufe their acceffary Ideas being not always like to ours, we cannot rightly judge of them: So that Men act always by fome particular Reafon, even in thofe Actions that appear molt extravagant to us.
CHAP, *8 F. Malebranche Concerning BookV CHAP. VII.
Of the Taffions in particular: And frfi, Of Admiration, and its ill EjfeSisi WHatever I have faid hitherto of the Paflions is general, yet 'tis no hard matter to draw par- ticular Inferences from it: If one do but reflect: upon what occurs in his own Breaft, and upon the Anions of others, he will difcover at one View, a greater number of thofe Truths, than can be explain'd in a confiderable time. However, there are fo few who think of retiring into themfelves, and make any Attempt to that purpofe, that, to quicken them, and raife their At- tention, it will not be amifs fomewhat.to defcend into Particulars.
It feems, when we handle or ftrike our felves, that we are almoft infenfible; whereas if We be but never fo little touched by others, we receive fuch lively Senfations as awaken our Attention. In a word, as it never comes into our Mind to tickle our lelves -, and if it did, perhaps the At- tempt would be unfuccefsful: So, almoft for the fame Reafon, the Soul cares not to feel and found her felf, isprefently diigufted at that fort of Exercife, and commonly is incapable of feeling or knowing all the Parts that belong to her, till touch'd and made fenfible to her by others: So that it will be necelfary, for the facilitating fome People in acquiring the Knowledge of themfelves, to mention fome of the particular Effects of the Paffions, to teach them,, by touching them, of what Make and ConftitutiOn their Soul is of .In the mean while, thofe that (hall read the following Thoughts, mull be forewarn'd, that they will not always be touched to the Quick, nor be a Ware that they are fubjett to the Paflions and Efrours of which I (hall fpeak ^ becaufe particular Paflions are not always the fame in all Men.
All Men indeed have the fame natural Inclinations, which referr not to the Body -, and likewife all thofe that relate to it, when 'tis in a very good Conftitution: But its various Tempers and frequent Alterations, produce an infinite Variety in particular Paflions: To which diverfity of Conftitutions, if that variety of Objects be added, which caufe very different Impreflions upon thofe who follow not the fame Employments and manner of Life, it will plainly appear', that fuch a Perfon, who is lively touched by fome Things in one Place of his Soul, may be abfolutely in- fenfible as to many others. \ fo that we mould commonly miftake, mould we always judge of the Commotions of others by what we feel in our felves.
I am not afraid of being deceiy'd, when I affert, That all Men would be happy •, for I fully and certainly know, that Qhinefe and Tartars, Angels and Devils, in a word, all Spirits whatfoever, have an Inclination for Felicity: Nay, I know that God mall never produce any Spirit without that Defire. I never faw either Cbinefe or Tartar • fo that I never learn'd it from Experience, nor yet from my inward Cohfcioufnefs, which only teaches me that I would my felf be happy. God alone can inwardly convince me, that all other Men, Angels, and Devils, defire Happinefs $ and he only can affure me, that he will never create a Spirit that mall not care for Felicity: For who.elfe can pofitively affure me of what he does, and even thinks? And as he cannot deceive me, fo I may fafely relie on what I learn from him: And, therefore I am certain that all Men would be happy, becaufe that Inclination is natural, and independent on the Body.
It goes quite otherwife with particular Paflions: For, becaufe I love Mufick, Dancing, Hunting, Sweet-meats, high-feafon'd Dimes, &c. I cannot certainly conclude that other Men have the fame Paflions. Pleafure is doubtlefs fweet and grateful to Men 5 but all find it not in the fame Things. The Love of Pleafure is a Natural Inclination, not depending upon the Body, and therefore general to all Men: But the Love of Mufick, Hunting, or Dancing,, is not general, becaufe the Diipofiti- on of the Body from which it proceeds being different in feveral Perfons, the Paflions they pro- duce are not always the fame.
General Paflions, as Defire, Joy, and Sorrow, are the Mean betwixt natural Inclinations and par- ticular Paflions. They are general, as well as Inclinations j but they are not always of the fame ftrength ^ becaufe the Caufe which produces and feeds them is not always equally active. There is an infinite Variety in the Degrees of Agitation of the Animal Spirits, in their Plenty and Scar- city, in their Solidity and Finenefs, and in the Relation betwixt the Fibres of the Brain and thofe Spirits.
And therefore it often happens, that we touch not Men in any part of their Soul, when we treat of particular Paflions; but if they chance to be touched, they are violently moved. On the contrary, the mentioning of general Paflions and Inclinations never fail to affect us, but fo weakly and faintly, that we are fcarce fenfible of it. I mention this, left any mould judge of what I fay by his own Commotions, that he either has, or fhall receive from my Difcourfe j but rather that he mould judge of it by considering the Nature of the Paflions I fpeak of.
Should we purpofe to handle all the particular Paffions, and diftinguifh them by the Objects that raife them, it is plain, the Task would be endlefs,and we mould only repeat the fame thing: The former, becaufe the Objects of the Paflions are infinite •, the latter, becaufe we fhould be conftant- ly engaged in the fame Subject. The particular Paflions for Poetry, Hiftory, Mathematicks, Hunt- ing, Dancing, are but one general Paflion: For, for example, the Paflions of Defire or Joy for whatever pi eafes, are not different Paflions, though delightful Objects in particular differ much.
And therefore the Number of Paffions mult not be multiplied by the Number of Objects, which are Chap. VII. % The Search after Truth, { g are infinite; but only by the principal Relations they may have to us: And fo it will appear, as we mail explain it hereafter, that Love and Hatred are the Mother-Paffions, which produce no other general Paffions, befides Defire, Joy, and Sorrow: that the particular Paffions are made up only of thole Three primitive, and more or lefs compounded, according to the number of acceffu- ry Ideas, that attend the principal Idea of the Good or Evil, which has rais'd them,- or as the Good and Evil are more or lefs circumftanciated with reference to us.
If we remember what has been laid of the Connection of Ideas, and that in all great Paffions the Animal Spirits being extreamly agitated, ftir up in the Brain all the Traces any ways related to the moving Object * we fhall own, that there is an infinite Variety of different Paffions, which have no particular Names, and Cannot be explain d but by faying they are inexplicable. ' If the primitive Paffions, of the Complication of which others are made up, were not iu- fceptible of more or lefs, it would not be difficult to determine the Number of all the Paffions -0 but that number of complicated Paffions mult needs be infinite, becaufe one and the fame Paffiorl having infinite Degrees, may by its Conjunction with others be infinitely complicated; io that there were perhaps never two Men affected with the fame Paffion, if by that Name be under- Hood an even Mixture and Likenels of all the Motions and Senlations that are occafionally rais'd in us upon the prefence of fome Object.
But as more or lefs do not alter the Species^ fo it may be faid, that the Number of Paffions is not infinite; becaufe the Circumftances that attend Good or Evil, which excite the Paffions, are not innumerable. But let us explain our Paffions in particular.
When we fee any thing the firft time, or when having feen it feveral times accompanied with fome Circumftances, we fee it again attended with others, we- are furprized, and admire it. Thus a new Idea, or a new Connection of old Ideas, raifes in us an Imperfect Paffion, which is the firft of all, and nam'd Admiration. I call it vnperfett, becaufe 'tis not excited either by the Idea or S jnfe of Good: The Brain being then ftruck in fome unufual Places, or in a new manner, the Soul is ieniibly moved, and therefore mult needs ftrongly apply her felf to what is new in that Object • for the fame Reafon that a bare Tickling the Soale of the Feet raifes a very lively and moving Senfation in the Soul, rather by the Novelty than by the Strength of the Impreffion.
There are other Reafons of the Application of the Soul to new Things-, but I have explained them, where I fpeak of the Natural Inclinations. Here we confider the Soul only as related to the Body, in which reipect the Commotion of the Spirits is the natural Caufe of her Application to new Things.
In Admiration, ftrictly taken, we confider things only as they are in themfelves, or as they ap- pear, and look not on them as related to us, or as good or bad. Hence it comes, that the Spirits difperfe not through the Mufcles to give the Body the Difpofition that is required for perfuing Good, or fhunning Evil •, and ihake not the Nerves that go to the Heart and other Vifcera, to ha- Iten or retard the Fermentation or Motion of the Blood, as it happens in other Paffions. All the Spirits go the Brain, to print a lively and diftinct Image of the furprizing Object, that the Soul may confider and know it again -, whilft the reft of the Body remains in the lame pofture, and as immovable: For as there is no Commotion in the Soul, fo there is no Motion in the Body.
When the admired Things appear great, Admiration is always follow'd with Efteem, and fome- times with Veneration j whereas it is always accompanied with Contempt, and fbmetimes with Difdain, when they appear little.
■ The Idea of Grandeur caufes a great Motion of the Spirits in the Brain, and the Tracks that reprefent it are kept very long: And likewife a great Motion of the Spirits raifes in the Soul an Idea of Greatnefs, and powerfully fixes rhe Mind on the Confideration of that Idea.
On the contrary, the Idea of Littlenefs produces but an inconfiderable Motion of Spirits in the Brain, and the Traces reprefenting it are fbon blotted out: And likewife a fmall Motion of Spi- rits raifes in the Soul an Idea of Meannefs, and ftays the Mind but little on the Confideration of that Idea. Thofe things deferve to be taken notice of.
When we confider our felves, or fomething united to us, our Admiration is always accompa- nied with fome moving Paffion, which however only agitates the Soul and the Spirits, that go to the Heart -, becaufe there being no Good to feek, nor Evil to avoid, the Spirits difperfe not them- felves through the Mufcles, to difpofe the Body to fome Action.
The Contemplation of the Perfection of our Being, or of fomething belonging to it, naturally produces Pride, or Self efteem, Contempt of others, Joy, and fome other Paffions. The Contem- plation of our oWn Grandeur, caufes Haughtinefs; that of our Strength, Valour, or Boldnels 5 and that of any other Advantage naturally raifes fome other Paffion, which is ftill a kind of Pride.
On the contrary, the Confideration of fome Imperfection of our Being, or of fomething be* longing to it, naturally produces Humility, Contempt of our felves, Reverence for others, Sor- row, and fome other Paffions. The fight of our Littlenefs caufes Pufilanimity • that of our Weaknefs, Timidity ■„ and that of any Difadvantage whatfoever, naturally raifes fome other Pa£ lion, which is ftill a kind of Humility. But neither that Humility, nor that Pride, are properly Vermes or Vices h being only Paffions or involuntary Commotions, which yet are very ufeful to Civil Society, and even in fome Cafes abfolutely neceffary for the prefervation of the Life or Goods of thofe that are actuated by them; "Tis neceflary, for inftance, to be humble and timorous, and even outwardly to teftifie that Di- fpofition of the Mind, by a modeft Look, and refpectful or timorous Deportment, when we are in tlie Pretence of a Perfon of Qualm:, or one that is proud and powerful; It king almoft ever profi- table so F. MALEBRANCHte Concerning Book V.
table for the Good of the Body, that the Imagination fhould ftoop before fenfible Grandeur, and give it outward Marks of its inward SubmifliOn and Veneration. But this is done naturally and machinally,, without the Confent of the Will, and fqmetimes notwithftanding its Oppofition. Even fuch Beafls, as Dogs, which Hand in need of prevailing upon thofe with whom they live, have ordinarily their Bodies fo difpofed, that it machinally takes the Pofture that is molt iuitable, . in reference to thole that are about them: For that is absolutely neceflary to their Preferva'tion; And if Birds, and Ib'me other Creatures, want fuch a Difpofition, 'tis becaufe they need not af- iwage the Fury of thofe whom they can efcape by Flight, or whofe Help is not neceiTary for the Prefervation of their Life.
It can never be too much obferv'd, that all the Paflions which are raifed in us, at the fight of fomething external, machinally fpread on the Face thofe Looks that are fit and fuited to our pre- sent State • that is, thofe that are apt by their Impreflion machinally to difpofe the Spe&ators to fuch Paffions and Motions as are ufeful tor the Good of Civil Society. Admiration it felf, when produced in us by the Perception of fomething external, which others can confider as well as we, puts the Face in fuch a Shape as is fit to ftrike others with a machinal Impreflion of Admiration; and which acls fo regularly on the Brain, that the Spirits contain'd in it are driven to the Mufcles t of the Face, to fafhion it into a Look altogether like our own.
This Communication of the Paflions of the Soul and the Animal Spirits, to unite Men toge- ther, in reference to Good and Evil, and to make them altogether like, not only by the Difpofition of their Mind, but alio by the Pofture of their Body, is fomuch the greater and more obfervable, as the Pailions are more violent ^ by realbn that the Animal Spirits are then agitated with more ftrength. And this mull needs be fo, becaufe the Good and Evil being then greater, or more Drefent, requires a greater Application, and a ftricl er AfTociation of Men to feek or avoid them, feut when the Paflions are moderate, as Admiration ufually is, their Communication is infenfible -, and they do not alter the Countenance, by which the Communication ufes to be wrought: For there being no urgent Occafion, it would be needlefs to put a Force on the Imagination of others, or to take them off from their Bufinefs, to which their Application is perhaps more requifite, than to the looking on the Caufls of thofe Paflions.
There is nothing more wonderful, than that Oeconomy of the Paflions and Difbofitions of the Body, in refersnce to the furrounding Objects. All our machinal Actions are moft becoming the Wifdom of our Maker. God has made us fufceptible of all thofe Paflions chiefly to unite us with all fenfible Things, for the Preiervation of Society, and of our corporeal Being; and hisDefign is fo exacfly perform'd by the Conflruftion of his Work, that we cannot but admire his Wifdom in the Contrivance of the Springs and Texture of it.
However, our Paflions, and all thofe imperceptible Bands which tie us to the furrounding Ob- jects, often prove, by our own Fault, fruitful Caufes of Errours and Diforders. For we make not of our Paffions the Ufe we ought to do ^ we allow them every thing, and know not fo much as the Bounds we ought to prefcribe to their Power; fo that the weakeft and leaft moving Paf- fions, as Admiration for inftance, have ftrength enough to draw us into Errour. Some Examples whereof are thefe.
When Men, and efpecially thofe that are endu'd with a lively Imagination, contemplate the beft fide of themfelves, they find for the moft part a great deal of Self-complacency and Satisfa- ction ^ and their internal Satisfaction is increafed by the Companion they make betwixt them- felves and others that are not fo airy and fpirituous: Befides that they have many Admirers, and that few of their Oppofers gain Succefs and Applaufe •, for Reafbn is feldom or never applauded, in oppofition to a ftrong and lively Imagination. In fhort, the Face of their Hearers takes on fuch fubmiflive and dutiful Looks, and expreffes, at every new Word they fay, fuch lively Strokes of Admiration, '.that they admire themfelves too •, and that their Imagination, pufFt up with their pretended Advantages, fills them with an extraordinary Satisfaction of themfelves. And fince we cannot fee Men in the heighth of a Paflion, without receiving feme impreflion from it, and adopt- ing, as I may fay,' their Sentiments -, how fhould it be poflible that thofe who are furrounded with a Throng of Admirers, fhould give no accefs to a Paflion that is fo flattering and fo grateful to Self-love?
Now that high Efteem which Perfons of a ftrong and lively Imagination have of themfelves and their good Qualities, puffs them up with Pride, and gives them a Magifterial and Decifive Comportment •, they liften to others, but with Contempt -, they anfwer, but with Jeering •, they think, but with reference to themfelves; and as they look on the Attention of the Mind, that is fo requifite for the difcovery of Truth, as a Slavery •, fo they are altogether indocible. Pride, Ignorance, and Blindnefs, go hand in hand. The bold, or rather vain-glorious Wits, will not be the Difciples of Truth, and never retire into themfelves, unlefs it be to contemplate and admire their fuppofed Perfections ^ fo that he who refills the Proud, fhines in the middle of their Dark- neis, without diflipating it.
There is, on the contrary, a certain Difpofition of the Blood and Animal Spirits, that occafi- ons too mean Thoughts of our felves. The Scarcity, the Dulnefs, and Finenefs of the Animal Spirits, join'd to the Courfnefs of the Fibres of the Brain, cauie the Imagination to be weak and languiihing: And the Contemplation, or rather the confufed Senfe of that Faintnefs of Ima- gination, is what breeds in us a vicious Humility, which we may call Meannefs of Spirit.
All Men are fufceptible of the Truth, but all apply not themfelves to him who alone is able to teach it. The Proud make their Addrefs and liften but to themfelves =, and the Dif fpirited make feliiijp. VIl; I he Scorch aficr Truth. i l make their Application to the Proud, and fubmit themfelves to their Determinations'. Both the one and the other give ear to bare Men. Proud Minds follow the Fermentation of their own "Blood, that is, their own Imagination-, and the Low-fpirited are over-fwuy'd by the over-ruling Countenance of the Proud, and lo are' both fubjected to Vanity and Lies. The Proud is like a rich and powerful Man, who has a great Retinue, who meafures his own Grearnefs by the num- ber or his Attendants, and his Strength by that ot the Horfes ol his Coach: whereas the Low-fpi- rited is like a poor, weak, and languiihing Wretch, who though he have the lame Spirit and Prin- ciples, yet becaufe he is Matter Ot Nothing, imagines he is almolt Nothing himielf However, our Retinue is not our felf, and fo far is the plenty of the Blood and Animal Spirits, the vigour and impctuouihefs of the Imagination, from leading us to the Truth, that on the contrary nothing carries us fo rar from it-, whereas 'tis the Dull, if 1 may fo call them, that is, the cool and fedate Minds, that are the fitteit for the Difcovery of folid and hidden Truths. Their Paflions being filent and quiet, they may liften in the Recefs of their Reafon to the Truth that teaches them •, but moll unhappily they mind not its Words, becaufe it fpeaks low, without a forcible found, and that no- thing wakens them but a mighty Noiie. Nothing convinces them but what glitters to appear- ance, and is judg'd great and magnificent by the Senfes; they love to be dazled with Brightnefs, and rather chufe to hear thole Philofophers, who tell them their Stories and Dreams, and alfert, as the ralfe Prophets of former times, that the Truth has ipoken to them (though it has not) than to liifen to Truth it felf. For they have already fuffef d four thoufand Years, and that without op- pofition, humane Pride to entertain them with Lies, which they reverence and keep to, as to Ho- ly and Divine Traditions. It feems the God of Truth is wholly gone from them j they think on him and confult him no more, they meditate no more, and cover their neglect and lazinefs, with the deluiive pretences of a facred Humility.