and other bodies. And from the degrees of curiosity proceed also the degrees of knowledge among men; for to a man in the chase of riches or authority, (which in respect of knowledge are but sensuality) it is a diversion of little pleasure to consider, whether it be the motion of the sun or the earth that maketh the day, or to enter into other contemplation of any strange accident, than whether it conduce or not to the end he pursueth. Because curiosity is delight, therefore also all 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 own security present, which is delight; so is there 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 which I have spoken in the first section; but glory well grounded upon certain experience of 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 the same, because he that relieth upon 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 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 differences that make deliberations hard.
21. The comparison of the life of man to a race, though it holdeth not in every point, 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 no 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, disposition to laugh. To see one out-gone whom we would not is pity. To see one out-go 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.
Chapter 10: Of the Difference Between Men In These Discerning Faculty and the Cause
1. Having shewed in the precedent chapters, that the imagination of men proceedeth from the action of external objects upon the brain, or some internal substance of the head; and that the passions proceed from the alteration there made, and continued to the heart: it is consequent in the next place (seeing the diversity of degree in knowledge in divers men, to be greater than may be ascribed to the divers temper of the brain) to declare what other causes may produce such odds, and excess of capacity, as we daily observe in one man above another. And for that difference which ariseth from sickness, and such accidental distemper, I omit the same, as impertinent to this place, and consider it only in such as have their health, and organs well disposed. If the difference were in the natural temper of the brain, I can imagine no reason why the same should not appear first and most of all in the senses, which being equal both in the wise and less wise, infer an equal temper in the common organ (namely the brain) of all the senses.
2. But we see by experience, that joy and grief proceed not in all men from the same causes, and that men differ. much in constitution of body, whereby, that which helpeth and furthereth vital constitution in one, and is therefore delightful, hindereth and crosseth it in another, and causeth grief. The difference therefore of wits hath its original from the different passions, and from the ends to which their appetite leadeth them.
3. And first, those men whose ends are some sensual delight; and generally are addicted to ease, food, onerations and exonerations of the body, must of necessity thereby be the less delighted with those imaginations that conduce not to those ends, such as are imaginations of honour and glory, which, as I have said before, have respect to the future: for sensuality consisteth in the pleasure of the senses, which please only for the present, and taketh away the inclination to observe such things as conduce to honour; and consequently maketh men less curious, and less ambitious, whereby they less consider the way either to knowledge or to other power; in which two consisteth all the excellency of power cognitive. And this is it which men call DULNESS; and proceedeth from the appetite of sensual or bodily delight. And it may well be conjectured, that such passion hath its beginning from a grossness and difficulty of the motion of the spirits about the heart.
4. The contrary hereunto, is that quick ranging of mind described chap. IV, sect. 3, which is joined with curiosity of comparing the things that come into his mind one with another. In which comparison, a man delighteth himself either with finding unexpected similitude in things, otherwise much unlike, in which men place the excellency of FANCY: and from thence proceed those grateful similies, metaphors, and other tropes, by which both poets and orators have it in their power to make things please or displease, and shew well or ill to others, as they like themselves; or else in discerning suddenly dissimilitude in things that otherwise appear the same. And this virtue of the mind is that by which men attain to exact and perfect knowledge: and the pleasure thereof consisteth in continual instruction, and in distinction of persons, places, and seasons; it is commonly termed by the name of JUDGMENT: for, to judge is nothing else, but to distinguish or discern; and both fancy and judgment are commonly comprehended under the name of wit, which seemeth a tenuity and agility of spirits, contrary to that restiveness of the spirits supposed in those that are dull.
5. There is another defect of the mind, which men call LEVITY, which betrayeth also mobility in the spirits, but in excess. An example whereof is in them that in the midst of any serious discourse, have their minds diverted to every little jest or witty observation; which maketh them depart from their discourse by parenthesis, and from that parenthesis by another, till at length they either lose themselves, or make their narration like a dream, or some studied nonsense. The passion from which this proceedeth, is curiosity, but with too much equality and indifferency: for when all things make equal impression and delight, they equally throng to be expressed.
6. The virtue opposite to this defect is Gravity, or steadiness; in which the end being the great and master-delight, directeth and keepeth in the way thereto all other thoughts.
7. The extremity of dulness is that natural folly which may be called STOLIDITY: but the extreme of levity, though it be a natural folly distinct from the other, and obvious to every man's observation, yet it hath no name.
8. There is a fault of the mind called by the Greeks Amathia, which is INDOCIBILITY,
