the principle of associated habit has played an important part in causing the movements expressive of the foregoing several strong emotions and sensations, we may, I think, conclude from considering firstly, some other strong emotions which do not ordinarily require for their relief or gratification any voluntary movement; and secondly the contrast in nature between the so-called exciting and depressing states of the mind. No emotion is stronger than maternal love; but a mother may feel the deepest love for her helpless infant, and yet not show it by any outward sign; or only by slight caressing movements, with a gentle smile and tender eyes. But let any one intentionally injure her infant, and see what a change! how she starts up with threatening aspect, how her eyes sparkle and her face reddens, how her bosom heaves, nostrils dilate, and heart beats; for anger, and not maternal love, has habitually led to action. The love between the opposite sexes is widely different from maternal love; and when lovers meet, we know that their hearts beat quickly, their breathing is hurried, and their faces flush; for this love is not inactive like that of a mother for her infant.
A man may have his mind filled with the blackest hatred or suspicion, or be corroded with envy or jealousy, but as these feelings do not at once lead to action, and as they commonly last for some time, they are not shown by any outward sign, excepting that a man in this state assuredly does not appear cheerful or good-tempered. If indeed these feelings break out into overt acts, rage takes their place, and will be plainly exhibited. Painters can hardly portray suspicion, jealousy, envy, &c., except by the aid of accessories which tell the tale; and poets use such vague and fanciful expressions as “green-eyed jealousy.” Spenser describes suspicion as “Foul, ill-favoured, and grim, under his eyebrows looking still askance,” &c.; Shakespeare speaks of envy “as lean-faced in her loathsome case;” and in another place he says, “no black envy shall make my grave;” and again as “above pale envy’s threatening reach.”
Emotions and sensations have often been classed as exciting or depressing. When all the organs of the body and mind,—those of voluntary and involuntary movement, of perception, sensation, thought, &c.,—perform their functions more energetically and rapidly than usual, a man or animal may be said to be excited, and, under an opposite state, to be depressed. Anger and joy are from the first exciting emotions, and they naturally lead, more especially the former, to energetic movements, which react on the heart and this again on the brain. A physician once remarked to me as a proof of the exciting nature of anger, that a man when excessively jaded will sometimes invent imaginary offences and put himself into a passion, unconsciously for the sake of reinvigorating himself; and since hearing this remark, I have occasionally recognized its full truth.
Several other states of mind appear to be at first exciting, but soon become depressing to an extreme degree. When a mother suddenly loses her child, sometimes she is frantic with grief, and must be considered to be in an excited state; she walks wildly about, tears her hair or clothes, and wrings her hands. This latter action is perhaps due to the principle of antithesis, betraying an inward sense of helplessness and that nothing can be done. The other wild and violent movements may be in part explained by the relief experienced through muscular exertion, and in part by the undirected overflow of nerve-force from the excited sensorium. But under the sudden loss of a beloved person, one of the first and commonest thoughts which occurs, is that something more might have been done to save the lost one. An excellent observer,57 in describing the behaviour of a girl at the sudden death of her father, says she “went about the house wringing her hands like a creature demented, saying ‘It was her fault;’ ‘I should never have left him;’ ‘If I had only sat up with him,’” &c. With such ideas vividly present before the mind, there would arise, through the principle of associated habit, the strongest tendency to energetic action of some kind.
As soon as the sufferer is fully conscious that nothing can be done, despair or deep sorrow takes the place of frantic grief. The sufferer sits motionless, or gently rocks to and fro; the circulation becomes languid; respiration is almost forgotten, and deep sighs are drawn. All this reacts on the brain, and prostration soon follows with collapsed muscles and dulled eyes. As associated habit no longer prompts the sufferer to action, he is urged by his friends to voluntary exertion, and not to give way to silent, motionless grief. Exertion stimulates the hear, and this reacts on the brain, and aids the mind to bear its heavy load.
Pain, if severe, soon induces extreme depression or prostration; but it is at first a stimulant and excites to action, as we see when we whip a horse, and as is shown by the horrid tortures inflicted in foreign lands on exhausted dray-bullocks, to rouse them to renewed exertion. Fear again is the most depressing of all the emotions; and it soon induces utter, helpless prostration, as if in consequence of, or in association with, the most violent and prolonged attempts to escape from the danger, though no such attempts have actually been made. Nevertheless, even extreme fear often acts at first as a powerful stimulant. A man or animal driven through terror to desperation, is endowed with wonderful strength, and is notoriously dangerous in the highest degree.
On the whole we may conclude that the principle of the direct action of the sensorium on the body, due to the constitution of the nervous system, and from the first independent of the will, has been highly influential in determining many expressions. Good instances are afforded by the trembling of the muscles, the sweating of the skin, the modified secretions of the alimentary canal and glands, under various emotions and sensations. But actions of this kind are often combined with others, which follow from our first principle, namely, that actions which have often been of direct or indirect service, under certain states of the mind, in order to gratify or relieve certain sensations, desires, &c., are still performed under analogous circumstances through mere habit although of no service. We have combinations of this kind, at least in part, in the frantic gestures of rage and in the writhings of extreme pain; and, perhaps, in the increased action of the heart and of the respiratory organs. Even when these and other emotions or sensations are aroused in a very feeble manner, there will still be a tendency to similar actions, owing to the force of long-associated habit; and those actions which are least under voluntary control will generally be longest retained. Our second principle of antithesis has likewise occasionally come into play.
Finally, so many expressive movements can be explained, as I trust will be seen in the course of this volume, through the three principles which have now been discussed, that we may hope hereafter to see all thus explained, or by closely analogous principles. It is, however, often impossible to decide how much weight ought to be attributed, in each particular case, to one of our principles, and how much to another; and very many points in the theory of Expression remain inexplicable.
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