CHAPTER VI

OF THE INTERIOR BEGINNINGs of VoluntarY MOTIONS, COMMONLY CALLED THE PASSIONS; AND THE SPEECHES

BY WHICH THEY ARE Expressed.

THERE be in animals two sorts of 'motions' peculiar to them: one called 'vital,' begun in generation, and continued without interruption through their whole life, such as are the course' of the blood,' the 'pulse,' the 'breathing,' the 'concoction, nutrition, excretion,' etc., to which motions there needs no help of imagination: the other is 'animal motion,' otherwise called 'voluntary motion,' as to 'go,' to 'speak,' to 'move' any of our limbs in such manner as is first fancied in our minds. That sense is motion in the organs and interior parts of man's body, caused by the action of the things we see, hear, etc.; and that fancy is but the relics of the same motion, remaining after sense, has been already said in the first and second chapters. And, because 'going,'' speaking,' and the like voluntary motions, depend always upon a precedent thought of whither,' 'which way,' and what,' it is evident that the imagination is the first internal beginning of all voluntary motion. And, although unstudied men do not conceive any motion at all to be there where the thing moved is invisible, or the space it is moved in is, for the shortness of it, insensible; yet that doth not hinder but that such motions are. For, let a space be never so little, that which is moved over a greater space, whereof that little one is part, must first be moved over that. These small beginnings of motion within the body of man, before they appear in walking, speaking, striking, and other visible actions, are commonly called 'endeavour.'

This endeavour, when it is toward something which causes it, is called 'appetite,' or 'desire,' the latter being the general name, and the other oftentimes restrained to signify the desire of food, namely 'hunger' and 'thirst.' And, when the endeavour is fromward something, it is generally called 'aversion.' These words, 'appetite' and 'aversion,' we have from the Latins; and they both of them signify the motions, one of approaching, the other of retiring. So also do the

Greek words for the same, which are opp and apopμn. For Nature itself does often press upon men those truths which afterwards, when they look for somewhat beyond Nature, they stumble at. For the schools find in mere appetite to go, or move, no actual motion at all; but, because some motion they must acknowledge, they call it metaphorical motion, which is but an absurd speech; for though words may be called metaphorical, bodies and motions cannot.

That which men desire they are also said to 'love'; and to 'hate' those things for which they have aversion. So that desire and love are the same thing, save that by desire we always signify the absence of the object, by love most commonly the presence of the same. So also by aversion we signify the absence, and by hate, the presence of the object.

Of appetites and aversions, some are born with men, as appetite of food, appetite of excretion, and exoneration, which may also and more properly be called aversions from somewhat they feel in their bodies; and some other appetites, not many. The rest, which are appetites of particular things, proceed from experience and trial of their effects upon themselves or other men. For of things we know not at all, or believe not to be, we can have no further desire than to taste and try. But aversion we have for things not only which we know have hurt us, but also that we do not know whether they will hurt us or not.

Those things which we neither desire nor hate we are said to 'contemn,' contempt' being nothing else but an immobility or contumacy of the heart in resisting the action of certain things, and proceeding from that the heart is already moved otherwise by other more potent objects, or from want of experience of them.

And, because the constitution of a man's body is in continual mutation, it is impossible that all the same things should always cause in him the same appetites and aversions: much less can all men consent in the desire of almost any one and the same object.

But whatsoever is the object of any man's appetite or desire, that is it which he for his part calleth 'good'; and the object of his hate and aversion, 'evil'; and of his contempt 'vile and 'inconsiderable.' For these words of good, evil, and

contemptible, are ever used with relation to the person that useth them, there being nothing simply and absolutely so; nor any common rule of good and evil, to be taken from the nature of the objects themselves; but from the person of the man, where there is no commonwealth, or, in a commonwealth, from the person that representeth it; or from an arbitrator or judge, whom men disagreeing shall by consent set up, and make his sentence the rule thereof.

The Latin tongue has two words whose significations approach to those of good and evil, but are not precisely the same; and those are pulchrum and turpe. Whereof the former signifies that which by some apparent signs promiseth good; and the latter that which promiseth evil. But in our tongue we have not so general names to express them by. But for pulchrum we say in some things fair,' in others, 'beautiful,' or 'handsome,' or 'gallant,' or 'honourable,' or 'comely,' or 'amiable'; and for turpe, foul,' 'deformed,' 'ugly,' 'base,' 'nauseous,' and the like, as the subject shall require; all which words, in their proper places, signify nothing else but the 'mien,' or countenance, that promiseth good and evil. So that of good there be three kinds: good in the promise, that is pulchrum; good in effect, as the end desired, which is called jucundum, delightful'; and good as the means which is called utile, 'profitable'; and as many of evil: for 'evil' in promise is that they call turpe; evil in effect, and end is molestum, 'unpleasant,' 'troublesome '; and evil in the means, inutile, 'unprofitable,' 'hurtful.'

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As, in sense, that which is really within us is, as I have said before, only motion caused by the action of external objects but in appearance-to the sight, light and colour; to the ear, sound; to the nostril, odour, etc.; so, when the action of the same object is continued from the eyes, ears, and other organs to the heart, the real effect there is nothing but motion or endeavour which consisteth in appetite, or aversion, to or from the object moving. But the apparence, or sense of that motion, is that we either call 'delight' or 'trouble of mind.'

This motion, which is called appetite, and for the apparence of it delight' and 'pleasure,' seemeth to be a corroboration of vital motion, and a help thereunto; and

therefore such things as caused delight were not improperly called jucunda, (a juvando,) from helping or fortifying; and the contrary molesta, 'offensive,' from hindering and troubling the motion vital.

'Pleasure,' therefore, or 'delight,' is the apparence or sense of good; and molestation,' or 'displeasure,' the apparence or sense of evil. And consequently all appetite, desire, and love, is accompanied with some delight more or less; and all hatred and aversion with more or less displeasure and offence.

Of pleasures or delights some arise from the sense of an object present; and those may be called 'pleasures of sense,' the word 'sensual,' as it is used by those only that condemn them, having no place till there be laws. Of this kind are all onerations and exonerations of the body, as also all that is pleasant in the 'sight,' 'hearing,' 'smell,' 'taste," or 'touch. Others arise from the expectation that proceeds from foresight of the end or consequence of things, whether those things in the sense please or displease. And these are 'pleasures of the mind' of him that draweth those consequences, and are generally called 'joy.' In the like manner, displeasures are some in the sense, and called 'pain'; others in the expectation of consequences, and are called 'grief.'

These simple passions called 'appetite,' 'desire,' 'love,' 'aversion,' 'hate,' 'joy,' and 'grief,' have their names for divers considerations diversified. As first, when they one succeed another, they are diversely called from the opinion men have of the likelihood of attaining what they desire. Secondly, from the object loved or hated. Thirdly, from the consideration of many of them together. Fourthly, from the alteration or succession itself.

For appetite' with an opinion of attaining is called 'hope.'

The same without such opinion, 'despair.'

'Aversion' with opinion of 'hurt' from the object' fear.' The same with hope of avoiding that hurt by resistance, 'courage.'

Sudden courage,' 'anger.'

Constant 'hope,' ' confidence' of ourselves.

Constant despair,' 'diffidence' of ourselves.

'Anger' for great hurt done to another, when we conceive the same to be done by injury, 'indignation.'

'Desire' of good to another, 'benevolence,' 'good will,' 'charity.' If to man generally, 'good-nature.'

'Desire' of riches, 'covetousness,' a name used always in signification of blame, because men contending for them are displeased with one another attaining them, though the desire in itself be to be blamed, or allowed, according to the means by which those riches are sought.

'Desire' of office, or precedence, 'ambition,' a name used also in the worse sense, for the reason before mentioned. 'Desire' of things that conduce but a little to our ends, and fear of things that are but of little hindrance, 'pusillanimity.'

'Contempt of little helps and hindrances, magnanimity.' 'Magnanimity' in danger of death or wounds, 'valour,' 'fortitude.'

'Magnanimity' in the use of riches, 'liberality.' 'Pusillanimity' in the same, 'wretchedness,' ness,' or 'parsimony,' as it is liked or disliked. 'Love' of persons for society, 'kindness.'

miserable

'Love' of persons for pleasing the sense only, 'natural lust.'

'Love' of the same, acquired from rumination, that is imagination of pleasure past, 'luxury.'

'Love' of one singularly, with desire to be singularly beloved, the passion of love.' The same, with fear that the love is not mutual, jealousy.'

'Desire,' by doing hurt to another, to make him condemn some fact of his own, 'revengefulness.'

'Desire' to know why and how, 'curiosity,' such as is in no living creature but 'man,' so that man is distinguished not only by his reason but also by this singular passion from other animals,' in whom the appetite of food, and other pleasures of sense, by predominance take away the care of knowing causes, which is a lust 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 imag