6.

sense, by predominance, take away the care of PART 1. knowing causes; which is a lúst of the mind, that by a perseverance of delight in the continual and indefatigable generation of knowledge, exceedeth the short vehemence of any carnal pleasure.

Fear of power invisible, feigned by the mind, or imagined from tales publicly allowed, RELIGION; Religion. not allowed, SUPERSTITION. And when the power Superstition. imagined, is truly such as we imagine, TRUE True religion.

RELIGION.

Fear, without the apprehension of why, or what,

PANIC TERROR, called so from the fables, that make Panic terror. Pan the author of them; whereas, in truth, there is always in him that so feareth, first, some apprehension of the cause, though the rest run away by example, every one supposing his fellow to know why. And therefore this passion happens to none but in a throng, or multitude of people.

Joy, from apprehension of novelty, ADMIRATION; Admiration. proper to man, because it excites the appetite of knowing the cause.

Joy, arising from imagination of a man's own power and ability, is that exultation of the mind which is called GLORYING: which if grounded upon Glory. the experience of his own former actions, is the same with confidence: but if grounded on the flattery of others; or only supposed by himself, for delight in the consequences of it, is called VAIN- Vain-glory. GLORY: which name is properly given; because a well grounded confidence begetteth attempt; whereas the supposing of power does not, and is therefore rightly called vain.

Grief, from opinion of want of power, is called DEJECTION of mind.

The vain-glory which consisteth in the feigning

Dejection.

PART I.

6.

Sudden glory.
Laughter.

Sudden dejection. Weeping.

Shame.

or supposing of abilities in ourselves, which we know are not, is most incident to young men, and nourished by the histories, or fictions of gallant persons; and is corrected oftentimes by age, and employment.

Sudden glory, is the passion which maketh those grimaces called LAUGHTER; and is caused either by some sudden act of their own, that pleaseth them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them, that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favour, by observing the imperfections of other men. And therefore much laughter at the defects of others, is a sign of pusillanimity. For of great minds, one of the proper works is, to help and free others from scorn; and compare themselves only with the most able.

On the contrary, sudden dejection, is the passion that causeth WEEPING; and is caused by such accidents, as suddenly take away some vehement hope, or some prop of their power: and they are most subject to it, that rely principally on helps external, such as are women, and children. Therefore some weep for the loss of friends; others for their unkindness; others for the sudden stop made to their thoughts of revenge, by reconciliation. But in all cases, both laughter, and weeping, are sudden motions; custom taking them both away. For no man laughs at old jests; or weeps for an old calamity.

Grief, for the discovery of some defect of ability, is SHAME, or the passion that discovereth itself in

6.

BLUSHING; and consisteth in the apprehension of PART I. some thing dishonourable; and in young men, is a sign of the love of good reputation, and commend- Blushing. able in old men it is a sign of the same; but because it comes too late, not commendable.

The contempt of good reputation is called IMPU- Impudence.

DENCE.

Grief, for the calamity of another, is PITY; and Pity. ariseth from the imagination that the like calamity may befall himself; and therefore is called also COMPASSION, and in the phrase of this present time a FELLOW-FEELING: and therefore for calamity arriving from great wickedness, the best men have the least pity; and for the same calamity, those hate pity, that think themselves least obnoxious to the same.

Contempt, or little sense of the calamity of others, is that which men call CRUELTY; proceeding from Cruelty. security of their own fortune. For, that any man should take pleasure in other men's great harms; without other end of his own, I do not conceive it possible.

Grief, for the success of a competitor in wealth, honour, or other good, if it be joined with endeavour to enforce our own abilities to equal or exceed him, is called EMULATION: but joined with Emulation. endeavour to supplant, or hinder a competitor,

ENVY.

When in the mind of man, appetites, and aversions, hopes, and fears, concerning one and the same thing, arise alternately; and divers good and evil consequences of the doing, or omitting the thing propounded, come successively into our thoughts; so that sometimes we have an appetite

Envy.

PART I.

6.

Deliberation.

The will.

to it; sometimes an aversion from it; sometimes hope to be able to do it; sometimes despair, or fear to attempt it; the whole sum of desires, aversions, hopes and fears continued till the thing be either done, or thought impossible, is that we call

DELIBERATION.

Therefore of things past, there is no deliberation ; because manifestly impossible to be changed: nor of things known to be impossible, or thought so; because men know, or think such deliberation vain. But of things impossible, which we think possible, we may deliberate; not knowing it is in vain. And it is called deliberation; because it is a putting an end to the liberty we had of doing, or omitting, according to our own appetite, or aversion.

This alternate succession of appetites, aversions, hopes and fears, is no less in other living creatures than in man: and therefore beasts also deliberate.

Every deliberation is then said to end, when that whereof they deliberate, is either done, or thought impossible; because till then we retain the liberty of doing, or omitting; according to our appetite,

or aversion.

In deliberation, the last appetite, or aversion, immediately adhering to the action, or to the omission thereof, is that we call the WILL; the act, not the faculty, of willing. And beasts that have deliberation, must necessarily also have will. The definition of the will, given commonly by the Schools, that it is a rational appetite, is not good. For if it were, then could there be no voluntary act against reason. For a voluntary act is that, which proceedeth from the will, and no other. But if instead of a rational appetite, we shall say an

6.

appetite resulting from a precedent deliberation, PART I. then the definition is the same that I have given here. Will therefore is the last appetite in deliberating. And though we say in common discourse, a man had a will once to do a thing, that nevertheless he forbore to do; yet that is properly but an inclination, which makes no action voluntary; because the action depends not of it, but of the last inclination, or appetite. For if the intervenient appetites, make any action voluntary; then by the same reason all intervenient aversions, should make the same action involuntary; and so one and the same action, should be both voluntary and involuntary.

By this it is manifest, that not only actions that have their beginning from covetousness, ambition, lust, or other appetites to the thing propounded; but also those that have their beginning from aversion, or fear of those consequences that follow the omission, are voluntary actions.

speech, in

The forms of speech by which the passions are Forms of expressed, are partly the same, and partly different passion. from those, by which we express our thoughts. And first, generally all passions may be expressed indicatively; as I love, I fear, I joy, I deliberate, I will, I command: but some of them have particular expressions by themselves, which nevertheless are not affirmations, unless it be when they serve to make other inferences, besides that of the passion they proceed from. Deliberation is expressed subjunctively; which is a speech proper to signify suppositions, with their consequences; as, if this be done, then this will follow; and differs not from the language of reasoning, save that reasoning is

VOL. III.

E