CHAP. IX. sual, but a pleasure or joy of the mind consisting in the imagination of the power they have so much to please. But the name lust is used where it is condemned; otherwise it is called by the general word love for the passion is one and the same indefinite desire of different sex, as natural as hunger.

Love.

16. Of love, by which is understood the joy man taketh in the fruition of any present good, hath been already spoken of in the first section, chapter VII. under which is contained the love men bear to one another, or pleasure they take in one another's company; and by which nature, men are said to be sociable. But there is another kind of love, which the Greeks call "Epws, and is that which we mean, when we say that a man is in love: forasmuch as this passion cannot be without diversity of sex, it cannot be denied but that it participateth of that indefinite love mentioned in the former section. But there is a great difference betwixt the desire of a man indefinite, and the same desire limited ad hunc; and this is that love which is the great theme of poets: but notwithstanding their praises, it must be defined by the word need: for it is a conception a man hath of his need of that one person desired. The cause of this passion is not always nor for the most part beauty, or other quality in the beloved, unless there be withal hope in the person that loveth: which may be gathered from this, that in great difference of persons, the greater have often fallen in love with the meaner ; but not contrary. And from hence it is, that for the most part they have much better fortune in love, whose hopes are built upon something in

their person, than those that trust to their expres- CHAP. IX. sions and service; and they that care less, than they that care more: which not perceiving, many men cast away their services, as one arrow after another, till, in the end, together with their hopes, they lose their wits.

17. There is yet another passion sometimes Charity. called love, but more properly good will or charity. There can be no greater argument to a man, of his own power, than to find himself able not only to accomplish his own desires, but also to assist other men in theirs and this is that conception wherein consisteth charity. In which, first, is contained that natural affection of parents to their children, which the Greeks call Eropyn, as also, that affection wherewith men seek to assist those that adhere unto them. But the affection wherewith men many times bestow their benefits on strangers, is not to be called charity, but either contract, whereby they seek to purchase friendship; or fear, which maketh them to purchase peace. The opinion of Plato concerning honourable love, delivered according to his custom in the person of Socrates, in the dialogue intituled Convivium, is this, that a man full and pregnant with wisdom and other virtues, naturally seeketh out some beautiful person, of age and capacity to conceive, in whom he may, without sensual respects, engender and produce the like. And this is the idea of the then noted love of Socrates wise and continent, to Alcibiades young and beautiful: in which, love is not the sought honour, but the issue of his knowledge; contrary to the common love, to which though issue sometimes follows, yet men seek not that,

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CHAP. IX. but to please, and to be pleased. It should be therefore this charity, or desire to assist and advance others. But why then should the wise seek the ignorant, or be more charitable to the beautiful than to others? There is something in it savouring of the use of that time: in which matter though Socrates be acknowledged for continent, yet the continent have the passion they contain, as much and more than they that satiate the appetite; which maketh me suspect this platonic love for merely sensual; but with an honourable pretence for the old to haunt the company of the young and

Admiration

and curiosity.

beautiful.

18. Forasmuch as all knowledge beginneth from experience, therefore also new experience is the beginning of new knowledge, and the increase of experience the beginning of the increase of knowledge. Whatsoever therefore happeneth new to a man, giveth him matter of hope of knowing somewhat that he knew not before. And this hope and expectation of future knowledge from anything that happeneth new and strange, is that passion which we commonly call admiration; and the same considered as appetite, is called curiosity, which is appetite of knowledge. As in the discerning of faculties, man leaveth all community with beasts at the faculty of imposing names; so also doth he surmount their nature at this passion of curiosity. For when a beast seeth anything new and strange to him, he considereth it so far only as to discern whether it be likely to serve his turn, or hurt him, and accordingly approacheth nearer to it, or fleeth from it: whereas man, who in most events remembereth in what manner they

were caused and begun, looketh for the cause and CHAP. IX. beginning of everything that ariseth new unto him.

And from this passion of admiration and curiosity, have arisen not only the invention of names, but also supposition of such causes of all things as they thought might produce them. And from this beginning is derived all philosophy; as astronomy from the admiration of the course of heaven; natural philosophy from the strange effects of the elements and other bodies. And from the degrees of curiosity, proceed also the degrees of knowledge amongst men: for, to a man in the chase of riches or authority, (which in respect of knowledge are but sensuality) it is a diversity of little pleasure, whether it be the motion of the sun or the earth that maketh the day, or to enter into other contemplations of any strange accident, otherwise than whether it conduce or not to the end he pursueth. Because curiosity is delight, therefore also 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.

them that flock

19. Divers other passions there be, but they of the passion of want names: whereof some nevertheless have been to see danger. 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

Of magna. nimity and

CHAP. IX. there is novelty and remembrance of our own security present, which is delight; so there is 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 the pusillanimity. Which I have spoken in the first section; but glory well grounded upon certain experience of a 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 that same, because he that relieth on 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 an 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 difficulties that make deliberations hard.

A view of the

passions represented in a race.

21. The comparison of the life of man to a race, though it hold not in every part, yet it holdeth so well for this our purpose, that we may thereby both see and remember almost all the passions before