and produceth the sciences. But of reason and science, I have already spoken in the fifth and sixth chapters.
The causes of this difference of wits are in the passions, and the difference of passions proceedeth partly from the different constitution of the body, and partly from different education. For if the difference proceeded from the temper of the brain, and the organs of sense, either exterior or interior, there would be no less difference of men in their sight, hearing, or other senses than in their fancies and discretions. It proceeds, therefore, from the passions; which are different, not only from the difference of men's complexions, but also from their difference of customs and education.
The passions that most of all cause the differences of wit are principally the more or less desire of power, of riches, of knowledge, and of honour. All which may be reduced to the first, that is, desire of power. For riches, knowledge and honour are but several sorts of power.
And therefore, a man who has no great passion for any of these things, but is as men term it indifferent; though he may be so far a good man as to be free from giving offence, yet he cannot possibly have either a great fancy or much judgement. For the thoughts are to the desires as scouts and spies to range abroad and find the way to the things desired, all steadiness of the mind's motion, and all quickness of the same, proceeding from thence. For as to have no desire is to be dead; so to have weak passions is dullness; and to have passions indifferently for everything, giddiness and distraction; and to have stronger and more vehement passions for anything than is ordinarily seen in others is that which men call madness.
Whereof there be almost as may kinds as of the passions themselves. Sometimes the extraordinary and extravagant passion proceedeth from the evil constitution of the organs of the body, or harm done them; and sometimes the hurt, and indisposition of the organs, is caused by the vehemence or long continuance of the passion. But in both cases the madness is of one and the same nature.
The passion whose violence or continuance maketh madness is either great vainglory, which is commonly called pride and self-conceit, or great dejection of mind.
Pride subjecteth a man to anger, the excess whereof is the madness called rage, and fury. And thus it comes to pass that excessive desire of revenge, when it becomes habitual, hurteth the organs, and becomes rage: that excessive love, with jealousy, becomes also rage: excessive opinion of a man's own self, for divine inspiration, for wisdom, learning, form, and the like, becomes distraction and giddiness: the same, joined with envy, rage: vehement opinion of the truth of anything, contradicted by others, rage.
Dejection subjects a man to causeless fears, which is a madness commonly called melancholy apparent also in diverse manners: as in haunting of solitudes and graves; in superstitious behaviour; and in fearing some one, some another, particular thing. In sum, all passions that produce strange and unusual behaviour are called by the general name of madness. But of the several kinds of madness, he that would take the pains might enrol a legion. And if the excesses be madness, there is no doubt but the passions themselves, when they tend to evil, are degrees of the same.
For example, though the effect of folly, in them that are possessed of an opinion of being inspired, be not visible always in one man by any very extravagant action that proceedeth from such passion, yet when many of them conspire together, the rage of the whole multitude is visible enough. For what argument of madness can there be greater than to clamour, strike, and throw stones at our best friends? Yet this is somewhat less than such a multitude will do. For they will clamour, fight against, and destroy those by whom all their lifetime before they have been protected and secured from injury. And if this be madness in the multitude, it is the same in every particular man. For as in the midst of the sea, though a man perceive no sound of that part of the water next him, yet he is well assured that part contributes as much to the roaring of the sea as any other part of the same quantity: so also, though we perceive no great unquietness in one or two men, yet we may be well assured that their singular passions are parts of the seditious roaring of a troubled nation. And if there were nothing else that bewrayed their madness, yet that very arrogating such inspiration to themselves is argument enough. If some man in Bedlam should entertain you with sober discourse, and you desire in taking leave to know what he were that you might another time requite his civility, and he should tell you he were God the Father; I think you need expect no extravagant action for argument of his madness.
This opinion of inspiration, called commonly, private spirit, begins very often from some lucky finding of an error generally held by others; and not knowing, or not remembering, by what conduct of reason they came to so singular a truth, as they think it, though it be many times an untruth they light on, they presently admire themselves as being in the special grace of God Almighty, who hath revealed the same to them supernaturally by his Spirit.
Again, that madness is nothing else but too much appearing passion may be gathered out of the effects of wine, which are the same with those of the evil disposition of the organs. For the variety of behaviour in men that have drunk too much is the same with that of madmen: some of them raging, others loving, others laughing, all extravagantly, but according to their several domineering passions: for the effect of the wine does but remove dissimulation, and take from them the sight of the deformity of their passions. For, I believe, the most sober men, when they walk alone without care and employment of the mind, would be unwilling the vanity and extravagance of their thoughts at that time should be publicly seen, which is a confession that passions unguided are for the most part mere madness.
The opinions of the world, both in ancient and later ages, concerning the cause of madness have been two. Some, deriving them from the passions; some, from demons or spirits, either good or bad, which they thought might enter into a man, possess him, and move his organs in such strange and uncouth manner as madmen use to do. The former sort, therefore, called such men, madmen: but the latter called them sometimes demoniacs (that is, possessed with spirits); sometimes energumeni (that is, agitated or moved with spirits); and now in Italy they are called not only pazzi, madmen; but also spiritati, men possessed.
There was once a great conflux of people in Abdera, a city of the Greeks, at the acting of the tragedy of Andromeda, upon an extreme hot day: whereupon a great many of the spectators, falling into fevers, had this accident from the heat and from the tragedy together, that they did nothing but pronounce iambics, with the names of Perseus and Andromeda; which, together with the fever, was cured by the coming on of winter: and this madness was thought to proceed from the passion imprinted by the tragedy. Likewise, there reigned a fit of madness in another Grecian city which seized only the young maidens, and caused many of them to hang themselves. This was by most then thought an act of the devil. But one that suspected that contempt of life in them might proceed from some passion of the mind, and supposing they did not contemn also their honour, gave counsel to the magistrates to strip such as so hanged themselves, and let them hang out naked. This, the story says, cured that madness. But on the other side, the same Grecians did often ascribe madness to the operation of the Eumenides, or Furies; and sometimes of Ceres, Phoebus, and other gods: so much did men attribute to phantasms as to think them aerial living bodies, and generally to call them spirits. And as the Romans in this held the same opinion with the Greeks, so also did the Jews; for they called madmen prophets, or, according as they thought the spirits good or bad, demoniacs; and some of them called both prophets and demoniacs madmen; and some called the same man both demoniac and madman. But for the Gentiles, it is no wonder; because diseases and health, vices and virtues, and many natural accidents were with them termed and worshipped as demons. So that a man was to understand by demon as well sometimes an ague as a devil. But for the Jews to have such opinion is somewhat strange. For neither Moses nor Abraham pretended to prophesy by possession of a spirit, but from the voice of God, or by a vision or dream: nor is there anything in his law, moral or ceremonial, by which they were taught there was any such enthusiasm, or any possession. When God is said to take from the spirit that was in Moses, and give to the seventy elders, the spirit of God, taking it for the substance of God, is not divided.1 The Scriptures by the Spirit of God in man mean a man's spirit, inclined to godliness. And where it is said, "Whom I have filled with the spirit of wisdom to make garments for Aaron,"2 is not meant a spirit put into them, that can make garments, but the wisdom of their own spirits in that kind of work. In the like sense, the spirit of man, when it produceth unclean actions,