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“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 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-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."

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'Grief," from opinion of want of power, is called "dejection" of mind.

The "vain-glory" which consisteth in the feigning 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 favor, 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

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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. 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 "blushing"; and consisteth in the apprehension of something dishonourable; and in young men is a sign of the love of good reputation, and commendable: 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 "impudence."

"Grief," for the calamity of another, is "pity"; and 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 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 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 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 appetite resulting from a precedent deliberation, 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 incli nation, 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."

The forms of speech by which the passions are expressed, are partly the same, and partly different 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 in general words; but deliberation for the most part is of particulars. The language of desire, and aversion, is "imperative"; as "do this," "forbear that"; which when the party is obliged to do, or forbear, is "command"; otherwise "prayer "; or else "counsel." The language of vain-glory, of indignation, pity and revengefulness, "optative"; but of the desire to know, there is a peculiar expression, called "interroga

tive"; as, "what is it," "when shall it," "how is it done,” and "why so?" other language of the passions I find none: for cursing, swearing, reviling, and the like, do not signify as speech; but as the actions of a tongue accustomed.

These forms of speech, I say, are expressions, or voluntary significations of our passions: but certain signs they be not; because they may be used arbitrarily, whether they that use them have such passions or not. The best signs of passions present, are either in the countenance, motions of the body, actions, and ends, or aims, which we otherwise know the man to have.

And because in deliberation, the appetites, and aversions, are raised by foresight of the good and evil consequences, and sequels of the action whereof we deliberate; the good or evil effect thereof dependeth on the foresight of a long chain of consequences, of which very seldom any man is able to see to the end. But for so far as a man seeth, if the good in those consequences be greater than the evil, the whole chain is that which writers call "apparent," or "seeming good." And contrarily, when the evil exceedeth the good, the whole is "apparent," or "seeming evil" so that he who hath by experience, or reason, the greatest and surest prospect of consequences, deliberates best himself; and is able when he will, to give the best counsel unto others.

"Continual success" in obtaining those things which a man from time to time desireth, that is to say, continual prospering, is that men call "felicity"; I mean the felicity of this life. For there is no such thing as perpetual tranquility of mind, while we live here; because life itself is but motion, and can never be without desire, nor without fear, no more than without sense. What kind of felicity God hath ordained to them that devoutly honour Him, a man shall no sooner know, than enjoy; being joys, that now are as incomprehensible, as the word of schoolmen "beatifical vision" is unintelligible.