In Anger there is also pleasure proceeding from the imagination of revenge to come.

To Neglect, is to esteem little or nothing: and of three kinds. 1. Contempt.

2. Crossing.

3. Contumely.

Contempt, is when a man thinks another of little worth in comparison to himself.

Crossing, is the hinderance of another mans will without design to profit himself.

Contumely, is the disgracing of another for his own pastime. The common Opinions concerning Anger are therefore such as follow:

They are easily Angry that think they are neglected. That think they excell others; as the Rich with the Poor; the Noble with the Obscure, etc.

And such as think they deserve well.

And such as grieve to be hindered, opposed, or not assisted. And therefore sick men, poor men, lovers, and generally all that desire and attain not, are angry with those that standing by, are not moved with their wants.

And such as having expected good, find evil.

Those that men are angry with, are,

Such as mock, deride, or jest at them.

And such as shew any kind of Contumely, towards them. And such as despise those things which we spend most labour and study upon: and the more, by how much we seem the less advanced therein.

And our friends, rather than those that are not our friends.
And such as have honoured us, if they continue not.
And such as requite not our courtesie.

And such as follow contrary courses, if they be our inferiours. And our friends, if they have said, or done us evil, or not good.

And such as give not eare to our intreaty.

And such as are joyful, or calm in our distress.

And such as troubling us, are not themselves troubled.
And such as willingly hear or see our disgraces.

And such as neglect us in the presence of our Competitors; of those we admire; of those we would have admire us; of those we reverence; and of those that reverence us.

And such as should help us, and neglect it.

And such as are in jest, when we are in earnest.
And such as forget us, or our Names.

An Orator therefore must so frame his Judge or Auditor by his Oration; as to make him apt to Anger: and then make his Adversary appear such as men use to be angry withal.

CHAP. III.

Of Reconciling, or Pacifying Anger.

RECONCILIATION is the appeasing of Anger.
Those to whom men are easily reconciled, are,
Such as have not offended out of neglect.

And such as have done it against their will.

And such as wish done the contrary of what they have done. And such as have done as much to themselves.

And such as confess and repent.

And such as are humbled.

And such as do seriously the same things, that they do seriously.

And such as have done them more good heretofore, than now hurt.

And such as sue to them for any thing.

And such as are not insolent, nor mockers, nor slighters of others in their own disposition.

And generally such as are of a contrary disposition to those, whom men are usually angry withal.

And such as they fear or reverence.

And such as reverence them.

And such as have offended their Anger.

Reconcileable are,

Such as are contrarily affected to those whom we have said before to be easily angry.

And such as play, laugh, make merry, prosper, live in plen

ty; and in sum, all that have no cause of grief.

And such as have given their anger time.

Men lay down their Anger for these Causes. Because they have gotten the Victory.

Because the Offender has suffered more than they meant to inflict.

Because they have been revenged of another.
Because they think they suffer justly.

And because they think the revenge will not be felt, or not known that the revenge was theirs, and for such an injury. And because the Offender is dead.

Whosoever therefore would asswage the anger of his Auditor, must make himself appear such, as men use to be reconciled unto: and beget in his Auditor such opinions, as make him reconcileable.

CHAP. IV.

Of Love and Friends.

To Love, is to will well to another, and that for others, not for our own sake.

A Friend is he that loves, and he that is beloved.

Friends one to another, are they that naturally love one another.

A Friend therefore is he,

That rejoyceth at anothers Good.

And that grieves at his hurt.

And that wishes the same with us to a third, whether good, or hurt.

And that is Enemy or Friend to the same man.

We love them,

That have done good to us, or ours; especially if much, readily, or in season.

That are our Friends Friends.

That are our Enemies Enemies.

That are Liberal.

That are Valiant.

That are Just.

And that we would have love us.

And good Companions.

And such as can abide Jests.

And such as break Jests.

And such as praise us, especially for somewhat that we doubt of in our selves.

And such as are neat.

And such as upbraid us not with our vices, or with their own benefits.

And such as quickly forget injuries.

And such as least observe our Errors.
And such as are not of ill Tongue.

And those that are ignorant of our Vices.

And such as cross us not when we are busie, or angry.
And such as are officious towards us.

And those that are like us.

And such as follow the same course or trade of life, where they impeach not one another.

And such as labour for the same thing, when both may be satisfied.

And such as are not ashamed to tell us freely their faults, so it be not in contempt of us, and the faults such, as the World, rather than their own Consciences condemns.

And such as are ashamed to tell us of their very faults.

And such as we would have honour us, and not envie, but imitate us.

And such as we would do good to, except with greater hurt to our selves.

And such as continue their Friendship to the dead.

And such as speak their mind.

And such as are not terrible.

And such as we may rely on.

The several kinds of Friendship, are Society, Familiarity, Consanguinity, Affinity, etc.

The things that beget Love, are,

Gratis.

The bestowing

Unasked.

of Benefits,

Privately.

CHAP. V.

Of Enmity and Hatred.

THE Colours, or Common Opinions concerning Hatred are to be taken from the contrary of those, which concern Love and Friendship.

Hatred differs from Anger in this,

That Anger regards only what is done to ones self; but Hatred not.

And in this, that Anger regards particulars only; the other universals also.

And in this, that Anger is curable, Hatred not.

And in this, that Anger seeks the vexation, Hatred the damage of ones Adversary.

That with Anger there is always joined Grief; with Hatred not always.

That Anger may at length be satiated, but Hatred never. Hence it appears how the Judge or Auditor may be made Friend or Enemy to us; and how our Adversary may be made appear Friend or Enemy to the Judge; and how we may answer to our Adversary, that would make us appear Enemies to him.

CHAP. VI.

Of Fear.

FEAR is a trouble, or vexation of the mind, arising from the apprehension of an evil at hand, which may hurt or destroy. Danger is the nearness of the evil feared.

The things to be feared, are,

Such as have power to hurt.

And the signs of will to do us hurt, as Anger and Hatred

of powerful men.

And Injustice joyned with Power.

And Valour provoked, joyned with Power.

And the fear of powerful men.

The men that are to be feared, are,

Such as know our Faults.

And such as can do us Injury.

And such as think they are injured by us.

And such as have done us Injury.

And our Competitors in such things as cannot satisfie both.
And such as are feared by more powerful men than we are.
And such as have destroyed greater men than we are.
And such as use to invade their inferiours.

And men not passionate, but dissemblers, and crafty, are more to be feared than those that are hasty and free.

The things especially to be feared, are,

Such, wherein if we err, the error cannot be repaired; at least, not according to ours, but our Adversaries pleasure. And such as admit either none, or not easie help.