第15章 Chapter 9 Of the Passions of the Mind(1)

1. GLORY, or internal gloriation or triumph of the mind, is that 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, by 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 and worth, may be an assured and certain experience of our own actions, and then is that glorying 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.

Farther, the fiction (which also is 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 romant, 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 raise! The expression of vain glory is that we call a wish, which some of the Schoolmen, 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 attention to things they understand not, affectation of fashions, captation of honour from their dreams, and other little stories of themselves, from their country, from their names, and the like.

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 may be called vain fear, as the contrary is vain glory, and consisteth in fear of the power, without any other sign of the act to follow, as children fear to go in the dark, upon imagination of spirits, and fear all strangers as enemies. This is the passion which utterly cows a man, that he neither dare speak publicly, nor expect good success in any action.

3. It happeneth sometimes, that he that hath a good opinion of himself, and upon good ground, may nevertheless, by reason of the forwardness 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 forwardness, 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 happeneth less in men conscious of their own defects, because they less betrary the infirmities they acknowledge.

4. COURAGE, in a large signification, is the absence of fear in the presence of any evil whatsoever; but in a stricter and more common meaning, it is contempt of wounds and death, when they oppose a man in the way to his end.

5. ANGER (or sudden courage) is nothing but the appetite or desire of overcoming present opposition. It hath been commonly defined to be grief proceeding from an opinion of contempt; which is confuted by the often experience we have of being moved to anger by things inanimate and without sense, and consequently incapable of contemning us.

6. REVENGEFULNESS is that passion which ariseth from an expectation or imagination of making him that hath hurt us, to 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 and subjection of an enemy; which was well expressed in the exclamation of Tiberius Caesar, 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 of fear; revenge aimeth at triumph, which over the dead is not.

7. REPENTANCE is the passion that 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 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. For as much as he that proceedeth towards the end, conceiveth good, he proceedeth with appetite. And appetite is joy, as hath been said, chap. VII, sect. 3.

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 minds: 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.