370 HISTORY OF 



simple contraction ; but in fear, by reason of the cares taken 

 for the remedy, and hopes intermixed, there is a turmoil 

 and vexing of the spirits. 



85. Anger suppressed is also a kind of vexation, and 

 causeth the spirit to feed upon the juices of the body; but 

 let loose and breaking forth, it helpeth ; as those medicines 

 do, which induce a robust heat. 



86. Envy is the worst of all passions, and feedeth upon 

 the spirits, and they again upon the body, and so much 

 the more, because it is perpetual, and, as it is said, keepeth 

 no holidays. 



87. Pity of another man s misfortune, which is not likely 

 to befall ourselves, is good ; but pity, which may reflect 

 with some similitude upon the party pitying, is nought, be 

 cause it exciteth fear. 



88. Light shame hurteth not, seeing it contracteth the 

 spirits a little, and then straight difFuseth them, insomuch 

 that shamefaced persons commonly live long ; but shame 

 for some great ignominy, and which afflicteth the mind 

 long, contracteth the spirits even to suffocation, and is per 

 nicious. 



89. Love, if it be not unfortunate, and too deeply wound 

 ing, is a kind of joy, and is subject to the same laws which 

 we have set down touching joy. 



90. Hope is the most beneficial of all the affections, and 

 doth much to the prolongation of life, if it be not too often 

 frustrated, but entertaineth the fancy with an expectation 

 of good ; therefore they which fix and propound to them 

 selves some end, as the mark and scope of their life, and 

 continually and by degrees go forward in the same, are, for 

 the most part, long lived ; insomuch that when they are come 

 to the top of their hope, and can go no higher therein, 

 they commonly droop, and live not long after. So that 

 hope is a leafjoy, which may be beaten out to a great ex 

 tension, like gold. 



91. Admiration and light contemplation are very power 

 ful to the prolonging of life ; for they hold the spirits in 

 such things as delight them, and suffer them not to tumul- 

 tuate, or to carry themselves unquietly and waywardly. 



And, therefore, all the contemplators of natural things, 

 which had so many, and eminent objects to admire (as 

 Democritus, Plato, Parmenides, Apollonius), were long 

 lived ; also rhetoricians, which tasted but lightly of things, 

 and studied rather exornation of speech than profundity of 

 matters, were also long lived ; as Gorgias, Protagoras, Iso- 



