CHAPTER IX.
1. Glory aspiring, false glory, vain glory. 2. Humility and dejection. 3. Shame. 4. Courage. 5. Anger. 6. Revengefulness. 7. Repentance. 8. Hope, despair, diffidence. 9. Trust. 10. Pity and hardness of heart. 11. Indignation. 12. Emulation and envy. 13. Laughter. 14. Weeping. 15. Lust. 16. Love. 17. Charity. 18. Admiration and curiosity. 19. Of the passion of them that flock to see danger. 20. Of magnanimity and pusillanimity. 21. A view of the passions represented in a race.
[Sidenote: Glory aspiring, false glory, vain glory.]
1. Glory, or internal gloriation or triumph of the mind, is the passion which proceedeth from the imagination or conception of our _own power_ above the power of him that contendeth with us; the _signs_ whereof, besides those in the countenance, and other gestures of the body which cannot be described, are, _ostentation_ in words, and _insolency_ in actions: and this passion, of them whom it displeaseth, is called _pride_; by them whom it pleaseth, it is termed a _just valuation_ of himself. This imagination of our power or worth, may be from an assured and certain _experience_ of our own actions; and then is that glory _just_, and well grounded, and begetteth an opinion of _increasing_ the same by other actions to follow; in which consisteth the appetite which we call _aspiring_, or proceeding from one degree of power to another. The same passion may proceed _not_ from any _conscience_ of our own actions, but from fame and trust of _others_, whereby one may think well of himself, and yet be deceived; and this is _false glory_, and the aspiring consequent thereto procureth ill success. Further, the _fiction_, which is also imagination, of actions done by ourselves, which never were done, is _glorying_; but because it begetteth no appetite nor endeavour to any further attempt, it is merely _vain_ and unprofitable; as when a man imagineth himself to do the actions whereof he readeth in some _romance_, or to be like unto some other man whose acts he admireth: and this is called _vain glory_; and is exemplified in the fable, by the fly sitting on the axletree, and saying to himself, What a dust do I make rise! The expression of _vain glory_ is that wish, which some of the Schools mistaking for some appetite distinct from all the rest, have called _velleity_, making a new word, as they made a new passion which was not before. _Signs_ of _vain glory_ in the _gesture_ are, _imitation_ of others, counterfeiting and usurping the signs of virtue they have not, affectation of fashions, captation of honour from their dreams, and other little stories of themselves, from their country, from their names, and from the like.
[Sidenote: Humility and dejection.]
2. The passion _contrary to glory_, proceeding from apprehension of our own infirmity, is called _humility_ by those by whom it is approved; by the rest, _dejection_ and poorness: which conception may be well or ill grounded; if well, it produceth fear to attempt any thing rashly; if ill, it utterly cows a man, that he neither dares speak publicly, nor expect good success in any action.
[Sidenote: Shame.]
3. It happeneth sometimes, that he that hath a _good_ opinion of himself, and upon good ground, may nevertheless, by reason of the _frowardness_ which that passion begetteth, discover in himself some _defect_ or infirmity, the remembrance whereof dejecteth him; and this passion is called _shame_; by which being cooled and checked in his frowardness, he is more wary for the time to come. This passion, as it is a sign of _infirmity_, which is _dishonour_; so also it is a sign of _knowledge_, which is _honour_. The sign of it is _blushing_, which appeareth less in men conscious of their own defect, because they less betray the infirmities they acknowledge.
[Sidenote: Courage.]
4. _Courage_, in a _large_ signification, is the _absence_ of _fear_ in the presence of any evil whatsoever: but in a _strict_ and more common meaning, it is _contempt_ of _wounds_ and _death_, when they oppose a man in the way to his end.
[Sidenote: Anger.]
5. _Anger_ or sudden courage is nothing but the _appetite_ or desire of _overcoming present_ opposition. It hath been defined commonly to be grief proceeding from an opinion of contempt; which is confuted by the often experience which we have of being moved to anger by things inanimate, and without sense, and consequently incapable of contemning us.
[Sidenote: Revengefulness.]
6. _Revengefulness_ is that passion which ariseth from an expectation or _imagination_ of _making_ him that hath _hurt_ us, _find_ his _own action hurtful_ to himself, and to _acknowledge_ the same; and this is the height of revenge: for though it be not hard, by returning evil for evil, to make one’s adversary displeased with his own fact; yet to make him acknowledge the same, is so difficult, that many a man had rather die than do it. Revenge aimeth not at the death, but at the captivity or subjection of an enemy; which was well expressed in the exclamation of Tiberius Cæsar, concerning one, that, to frustrate his revenge, had killed himself in prison; _Hath he escaped me?_ To _kill_, is the aim of them that _hate_, to _rid_ themselves out of fear: _revenge_ aimeth at _triumph_, which over the dead is not.
[Sidenote: Repentance.]
7. _Repentance_ is the passion which proceedeth from _opinion_ or knowledge that the _action_ they have done is _out of the way_ to the _end_ they would attain: the effect whereof is, to pursue that way no longer, but, by the consideration of the end, to direct themselves into a better. The first motion therefore in this passion is _grief_; but the expectation or conception of returning again into the way, is _joy_; and consequently, the passion of _repentance_ is compounded and allayed of both: but the _predominant_ is _joy_; else were the whole grief, which cannot be, forasmuch as he that proceedeth towards the end, he conceiveth good, proceedeth with appetite; and appetite is joy, as hath been said,