Chapter Vii. Section 2.

8. Hope is expectation of good to come, as fear is the expectation of evil: but when there be causes, some that make us expect good, and some that make us expect evil, alternately working in our mind; if the causes that make us expect good, be greater than those that make us expect evil, the whole passion is hope; if contrarily, the whole is fear. Absolute privation of hope is despair, a degree whereof is diffidence.

9. Trust is a passion proceeding from the belief of him from whom we expect or hope for good, so free from doubt that upon the same we pursue no other way to attain the same good; as distrust or diffidence is doubt that maketh him endeavour to provide himself by other means. And that this is the meaning of the words trust and distrust, is manifest from this, that a man never provideth himself by a second way, but when he mistrusteth that the first will not hold.

10. Pity is imagination or fiction of future calamity to ourselves, proceeding from the sense of another man’s calamity. But when it lighteth on such as we think have not deserved the same, the compassion is greater, because then there appeareth more probability that the same may happen to us: for, the evil that happeneth to an innocent man, may happen to every man. But when we see a man suffer for great crimes, which we cannot easily think will fall upon ourselves, the pity is the less. And therefore men are apt to pity those whom they love: for, whom they love, they think worthy of good, and therefore not worthy of calamity. Thence it is also, that men pity the vices of some persons at the first sight only, out of love to their aspect. The contrary of pity is hardness of heart, proceeding either from slowness of imagination, or some extreme great opinion of their own exemption from the like calamity, or from hatred of all or most men.

11. Indignation is that grief which consisteth in the conception of good success happening to them whom they think unworthy thereof. Seeing therefore men think all those unworthy whom they hate, they think them not only unworthy of the good fortune they have, but also of their own virtues. And of all the passions of the mind, these two, indignation and pity, are most raised and increased by eloquence: for, the aggravation of the calamity, and extenuation of the fault, augmenteth pity; and the extenuation of the worth of the person, together with the magnifying of his success, which are the parts of an orator, are able to turn these two passions into fury.

12. Emulation is grief arising from seeing one’s self exceeded or excelled by his concurrent, together with hope to equal or exceed him in time to come, by his own ability. But, envy is the same grief joined with pleasure conceived in the imagination of some ill fortune that may befall him.

13. There is a passion that hath no name; but the sign of it is that distortion of the countenance which we call laughter, which is always joy: but what joy, what we think, and wherein we triumph when we laugh, is not hitherto declared by any. That it consisteth in wit, or, as they call it, in the jest, experience confuteth: for men laugh at mischances and indecencies, wherein there lieth no wit nor jest at all. And forasmuch as the same thing is no more ridiculous when it groweth stale or usual, whatsoever it be that moveth laughter, it must be new and unexpected. Men laugh often, especially such as are greedy of applause from every thing they do well, at their own actions performed never so little beyond their own expectations; as also at their own jests: and in this case it is manifest, that the passion of laughter proceedeth from a sudden conception of some ability in himself that laugheth. Also men laugh at the infirmities of others, by comparison wherewith their own abilities are set off and illustrated. Also men laugh at jests, the wit whereof always consisteth in the elegant discovering and conveying to our minds some absurdity of another: and in this case also the passion of laughter proceedeth from the sudden imagination of our own odds and eminency: for what is else the recommending of ourselves to our own good opinion, by comparison with another man’s infirmity or absurdity? For when a jest is broken upon ourselves, or friends of whose dishonour we participate, we never laugh thereat. I may therefore conclude, that the passion of laughter is nothing else but sudden glory arising from some sudden conception of some eminency in ourselves, by comparison with the infirmity of others, or with our own formerly: for men laugh at the follies of themselves past, when they come suddenly to remembrance, except they bring with them any present dishonour. It is no wonder therefore that men take heinously to be laughed at or derided, that is, triumphed over. Laughter without offence, must be at absurdities and infirmities abstracted from persons, and when all the company may laugh together: for laughing to one’s-self putteth all the rest into jealousy and examination of themselves. Besides, it is vain glory, and an argument of little worth, to think the infirmity of another, sufficient matter for his triumph.

14. The passion opposite hereunto, whose signs are another distortion of the face with tears, called weeping, is the sudden falling out with ourselves, or sudden conception of defect; and therefore children weep often; for seeing they think that every thing ought to be given them which they desire, of necessity every repulse must be a check of their expectation, and puts them in mind of their too much weakness to make themselves masters of all they look for. For the same cause women are more apt to weep than men, as being not only more accustomed to have their wills, but also to measure their powers by the power and love of others that protect them. Men are apt to weep that prosecute revenge, when the revenge is suddenly stopped or frustrated by the repentance of their adversary; and such are the tears of reconciliation. Also revengeful men are subject to this passion upon the beholding those men they pity, and suddenly remember they cannot help. Other weeping in men proceedeth for the most part from the same cause it proceedeth from in women and children.

15. The appetite which men call lust, and the fruition that appertaineth thereunto, is a sensual pleasure, but not only that; there is in it also a delight of the mind: for it consisteth of two appetites together, to please, and to be pleased; and the delight men take in delighting, is not sensual, but a pleasure or joy of the mind consisting in the imagination of the power they have so much to please. But the name lust is used where it is condemned; otherwise it is called by the general word love: for the passion is one and the same indefinite desire of different sex, as natural as hunger.

16. Of love, by which is understood the joy man taketh in the fruition of any present good, hath been already spoken of in the first section, chapter VII. under which is contained the love men bear to one another, or pleasure they take in one another’s company; and by which nature, men are said to be sociable. But there is another kind of love, which the Greeks call Ἔρως, and is that which we mean, when we say that a man is in love: forasmuch as this passion cannot be without diversity of sex, it cannot be denied but that it participateth of that indefinite love mentioned in the former section. But there is a great difference betwixt the desire of a man indefinite, and the same desire limited ad hunc; and this is that love which is the great theme of poets: but notwithstanding their praises, it must be defined by the word need: for it is a conception a man hath of his need of that one person desired. The cause of this passion is not always nor for the most part beauty, or other quality in the beloved, unless there be withal hope in the person that loveth: which may be gathered from this, that in great difference of persons, the greater have often fallen in love with the meaner; but not contrary. And from hence it is, that for the most part they have much better fortune in love, whose hopes are built upon something in their person, than those that trust to their expressions and service; and they that care less, than they that care more: which not perceiving, many men cast away their services, as one arrow after another, till, in the end, together with their hopes, they lose their wits.

17. There is yet another passion sometimes called love, but more properly good will or charity. There can be no greater argument to a man, of his own power, than to find himself able not only to accomplish his own desires, but also to assist other men in theirs: and this is that conception wherein consisteth charity. In which, first, is contained that natural affection of parents to their children, which the Greeks call Στοργὴ, as also, that affection wherewith men seek to assist those that adhere unto them. But the affection wherewith men many times bestow their benefits on strangers, is not to be called charity, but either contract, whereby they seek to purchase friendship; or fear, which maketh them to purchase peace. The opinion of Plato concerning honourable love, delivered according to his custom in the person of Socrates, in the dialogue intituled Convivium, is this, that a man full and pregnant with wisdom and other virtues, naturally seeketh out some beautiful person, of age and capacity to conceive, in whom he may, without sensual respects, engender and produce the like. And this is the idea of the then noted love of Socrates wise and continent, to Alcibiades young and beautiful: in which, love is not the sought honour, but the issue of his knowledge; contrary to the common love, to which though issue sometimes follows, yet men seek not that, but to please, and to be pleased. It should be therefore this charity, or desire to assist and advance others. But why then should the wise seek the ignorant, or be more charitable to the beautiful than to others? There is something in it savouring of the use of that time: in which matter though Socrates be acknowledged for continent, yet the continent have the passion they contain, as much and more than they that satiate the appetite; which maketh me suspect this platonic love for merely sensual; but with an honourable pretence for the old to haunt the company of the young and beautiful.

18. Forasmuch as all knowledge beginneth from experience, therefore also new experience is the beginning of new knowledge, and the increase of experience the beginning of the increase of knowledge. Whatsoever therefore happeneth new to a man, giveth him matter of hope of knowing somewhat that he knew not before. And this hope and expectation of future knowledge from anything that happeneth new and strange, is that passion which we commonly call admiration; and the same considered as appetite, is called curiosity, which is appetite of knowledge. As in the discerning of faculties, man leaveth all community with beasts at the faculty of imposing names; so also doth he surmount their nature at this passion of curiosity. For when a beast seeth anything new and strange to him, he considereth it so far only as to discern whether it be likely to serve his turn, or hurt him, and accordingly approacheth nearer to it, or fleeth from it: whereas man, who in most events remembereth in what manner they were caused and begun, looketh for the cause and beginning of everything that ariseth new unto him. And from this passion of admiration and curiosity, have arisen not only the invention of names, but also supposition of such causes of all things as they thought might produce them. And from this beginning is derived all philosophy; as astronomy from the admiration of the course of heaven; natural philosophy from the strange effects of the elements and other bodies. And from the degrees of curiosity, proceed also the degrees of knowledge amongst men: for, to a man in the chase of riches or authority, (which in respect of knowledge are but sensuality) it is a diversity of little pleasure, whether it be the motion of the sun or the earth that maketh the day, or to enter into other contemplations of any strange accident, otherwise than whether it conduce or not to the end he pursueth. Because curiosity is delight, therefore also novelty is so, but especially that novelty from which a man conceiveth an opinion true or false of bettering his own estate; for, in such case, they stand affected with the hope that all gamesters have while the cards are shuffling.

19. Divers other passions there be, but they want names: whereof some nevertheless have been by most men observed: for example; from what passion proceedeth it, that men take pleasure to behold from the shore the danger of them that are at sea in a tempest, or in fight, or from a safe castle to behold two armies charge one another in the field? It is certainly, in the whole sum, joy; else men would never flock to such a spectacle. Nevertheless there is in it both joy and grief: for as there is novelty and remembrance of our own security present, which is delight; so there is also pity, which is grief; but the delight is so far predominant, that men usually are content in such a case to be spectators of the misery of their friends.

20. Magnanimity is no more than glory, of the which I have spoken in the first section; but glory well grounded upon certain experience of a power sufficient to attain his end in open manner. And pusillanimity is the doubt of that. Whatsoever therefore is a sign of vain glory, the same is also a sign of pusillanimity: for sufficient power maketh glory a spur to one’s end. To be pleased or displeased with fame true or false, is a sign of that same, because he that relieth on fame hath not his success in his own power. Likewise art and fallacy are signs of pusillanimity, because they depend not upon our own power, but the ignorance of others. Also proneness to anger, because it argueth difficulty of proceeding. Also ostentation of ancestors, because all men are more inclined to make shew of their own power when they have it, than of another’s. To be at enmity and contention with inferiors, is a sign of the same, because it proceedeth from want of power to end the war. To laugh at others, because it is an affectation of glory from other men’s infirmities, and not from any ability of their own. Also irresolution, which proceedeth from want of power enough to contemn the little difficulties that make deliberations hard.

21. The comparison of the life of man to a race, though it hold not in every part, yet it holdeth so well for this our purpose, that we may thereby both see and remember almost all the passions before mentioned. But this race we must suppose to have no other goal, nor other garland, but being foremost, and in it:

To endeavour, is appetite. To be remiss, is sensuality. To consider them behind, is glory. To consider them before, is humility. To lose ground with looking back, vain glory. To be holden, hatred. To turn back, repentance. To be in breath, hope. To be weary, despair. To endeavour to overtake the next, emulation. To supplant or overthrow, envy. To resolve to break through a stop foreseen, courage. To break through a sudden stop, anger. To break through with ease, magnanimity. To lose ground by little hindrances, pusillanimity. To fall on the sudden, is disposition to weep. To see another fall, is disposition to laugh. To see one out-gone whom we would not, is pity. To see one out-go whom we would not, is indignation. To hold fast by another, is to love. To carry him on that so holdeth, is charity. To hurt one’s-self for haste, is shame. Continually to be out-gone, is misery. Continually to out-go the next before, is felicity. And to forsake the course, is to die.

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