As for acquired wit, I mean acquired by method and instruction, there is none but reason; which is grounded on the right use of speech, 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 mens’ complexions; but also from their difference of customs, and education.
The passions that most of all cause the difference 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 judgment. 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: |Giddiness.| so to have weak passions, is dullness; and to have passions indifferently for everything, GIDDINESS, and distraction; |Madness.| 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 many 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 vain-glory; which is commonly called pride, and self-conceit; or great dejection of mind.
Rage.
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.
Melancholy.
Dejection subjects a man to causeless fears; which is a madness, commonly called MELANCHOLY; apparent also in divers 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. |Madness.| And if the excesses be madness, there is no doubt but the passions themselves, when they tend to evil, are degrees of the same.