increased by degrees, than if it be greatest at first, or equal. The cause is, for that the pores are better opened by a gentle heat, than by a more violent; and by their opening, the sweat issueth more abundantly. And therefore physicians may do well when they provoke sweat in bed by bottles, with a decoction of sudorific herbs in hot water, to make two degrees of heat in the bottles ; and to lay in the bed the less heated first, and after half an hour, the more heated.

707. SWEAT is salt in taste; the cause is, for that that part of the nourishment which is fresh and sweet, turneth into blood and flesh; and the sweat is only that part which is separate and excerned. Blood also raw hath some saltness more than Aesh : because the assimilation into flesh is not without a little and subtile excretion from the blood.

708. Sweat cometh forth more out of the upper parts of the body than the lower; the reason is, because those parts are more replenished with spirits ; and the spirits are they that put forth sweat: besides, they are less fleshy, and sweat issueth, chiefly, out of the parts that are less fleshy, and more dry; as the forehead and breast.

709. Men sweat more in sleep than waking; and yet sleep doth rather stay other fuxions, than cause them; as rheums, looseness of the body, etc. The cause is, for that in sleep the heat and spirits do naturally move inwards, and there rest. But when they are collected once within, the heat becometh more violent and irritate; and thereby expelleth sweat.

710. Cold sweats are, many times, mortal, and near death ; and always ill, and suspected; as in great fears, hypochondriacal passions, etc. The cause is, for that cold sweats come by a relaxation or forsaking of the spirits, whereby the moisture of the body, which heat did keep firm in the parts, severeth and issueth out.

711. In those diseases which cannot be discharged by sweat, sweat is ill, and rather to be stayed; as in diseases of the lungs, and fluxes of the belly: but in

r those diseases which are expelled by sweat, it easeth

and lighteneth; as in agues, pestilences, etc. The cause is, for that sweat in the latter sort is partly critical, and sendeth forth the matter that offendeth ; but in the former, it either proceedeth from the labour of the spirits, which sheweth them oppressed; or from motion of consent, when nature, not able to expel the disease where it is seated, moveth to an expulsion indifferent over all the body.

Experiment solitary touching the glow-worm. 712. The nature of the glow-worm is hitherto not well observed. Thus much we see; that they breed chiefly in the hottest months of summer; and that they breed not in champaign, but in bushes and hedges. Whereby it may be conceived, that the spirit of them is very fine, and not to be refined but by summer heats: and again, that by reason of the fineness, it doth easily exhale. In İtaly, and the hotter coun. tries, there is a fly they call Lucciole, that shineth as the glow-worm doth; and it may be is the flying glow

But that fly is chiefly upon fens and marshes. But yet the two former observations hold; for they are not seen but in the heat of summer; and sedge, or other green of the fens, give as good shade as bushes. It may be the glow-worms of the cold countries ripen not so far as to be winged. Experiments in consort touching the impressions, which the passions of the mind make upon the body.

713. The passions of the mind work upon the impressions following. Fear causeth paleness, trembling, the standing of the hair upright, starting, and shrieking. The paleness is caused, for that the blood runneth inward to succour the heart. The trembling is caused, for that through the flight of the spirits inward, the outward parts are destituted, and not sustained. Standing upright of the hair is caused, for that by the shutting of the pores of the skin, the hair that lieth aslope must needs rise. Starting is both an apprehension of the thing feared, and in that kind it is a motion of shrinking, and likewise an inquisition

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in the beginning, what the matter should be, and in that kind it is a motion of erection, and therefore when a man would listen suddenly to any thing, he starteth; for the starting is an erection of the spirits to attend. Shrieking 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 sit hard one against another. Sweating is also a compound motion, by the labour of the spirits, first to resist, and then to expel.

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

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maketh them more lively and stirring. We know it hath been seen, that excessive sudden joy hath caused presént 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 diversly; viz. by propulsion of the moisture, when the spirits dilate, and occupy more room.

716. ANGER causeth paleness in some, and the going and coming of the colour in others: also tremĐling 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 of revenge.

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

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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: 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 another's behalf. The cast of the eye is a gesture of aversion, or loathness 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 breasts 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 its source from