361. We need to disclose next the fundamental reason why a person is set afire by an attack on his love. In its inmost elements, the human form from its creation is a form of love and wisdom. All the affections of love in a person, and so all his perceptions of wisdom, are arranged in a most perfect order, so that together they form a harmonious and thus united whole. These affections and perceptions have substantial existence; for substances are their vessels. So, then, since the human form is composed of these constituents, it is plain that, if a love is attacked, the entire form, with each and all of the elements in it, is at once and at the same time attacked. Moreover, because all living things have implanted in them from creation a will to remain in their own form, the whole organism wills this on behalf of its single parts, and the single parts on behalf of the whole. Therefore, when a love is attacked, it defends itself through its intellect, and the intellect through rational and conjectural appraisals, by which it pictures to itself the outcome. Especially does it do so by such contemplations as are bound together with the love that is being attacked. If it did not do this, by the loss of that love the whole form would be upset. [2] So it is, then, that, to repel attacks, love hardens the substances of its form and erects them, so to speak, into crests, like so many bristles; that is to say, it stiffens itself. Such is the nature of love when provoked, which is called zeal. Accordingly, if it is not given a chance to resist, anxiety and anguish arise, because it foresees the destruction of its inner life and the delights accompanying it. On the other hand, if the love is placated and soothed, that form relaxes, softens and expands; and the substances of the form become soft, mild, gentle, and pleasant.