And for newly gotten power and riches, rather than fo antient, and especially if by these he has gotten other goods as by Riches, Command. The reason why we conceive greate Indignation against new than antient Riches, is, that the former seem to possess that which is none of theirs. But the antient seem to have but their own. For with common people, to have been so long, is to be so by Right.

And for the bestowing of goods incongruously: as when the arms of the most valiant Achilles were bestowed on the most eloquent Ulysses.

And for the comparison of the inferiour is the same thing, as when one valiant is compared with a more valiant; or whether absolutely superiour, as when a good Scholer is compared with a good Man.

Apt to Indignation are,

They that think themselves worthy of the greatest goods, and do possess them.

And they that are good.

And they that are ambitious.

And such as think themselves deserve better what another possesseth, than he that hath it.

Least apt to Indignation are,

Such as are of a poor, servile, and not ambitious Nature. Who they are that Rejoyce, or Grieve not, at the adversity of him that suffers worthily, and in what occasions may be gathered from the contrary of what has been already said.

Whosoever therefore would turn away the Compassion of the Judge, he must make him apt to Indignation; and shew that his Adversary is unworthy of the Good, and worthy of the Evil which happens to him.

CHAP. XII.

Of Envy.

ENVY is grief, for the prosperity of such as our selves, arising not from any hurt that we, but from the good that they receive. Such as our selves, I call those that are equal to us in blood, in age, in abilities, in glory, or in means.

They are apt to Envy,

That are within a little of the highest.

And those that are extraordinarily honoured for some quality that is singular in them, especially Wisdom or good Fortune. And such as would be thought wise.

And such as catch at glory in every action.

And Men of poor spirits: for every thing appears great to them.

The things which Men Envy in others are, Such as bring Glory.

And goods of Fortune.

And such things as we desire for our selves.

And things in the possession whereof we exceed others, or they us a little.

Obnoxious to Envy are,

Men of our own time, of our own Countrey, of our own age, and competitors of our Glory.

And therefore,

Those whom we strive with for honour.

And those that covet the same things that we do.

And those that get quickly, what we hardly obtain, or not

at all.

And those that attain unto, or do the things that turn to our reproach, not being done by us.

And those that possess what we have possessed heretofore. So old and decayed Men envy the young and lusty.

And those that have bestowed little, are subject to be envyed by such as have bestowed much upon the same thing. From the contraries of these may be derived the Principles concerning Joy for other Mens hurt.

He therefore that would not have his Enemy prevail, when he craves Pity, or other favour; must dispose the Judge to Envy; and make his Adversary appear such, as above described, to be subject to the Envy of others.

CHAP. XIII.

Of Emulation.

EMULATION is ief arising from that our Equals possess such goods as are had in honour, and whereof we are capable, but have them not; not because they have them, but because not we also.

No Man therefore Emulates another in things whereof himself is not capable.

Apt

to Emulate are,

Such as esteem themselves worthy of more than they have. And Young and Magnanimous Men.

And such as already possess the goods for which Men are honoured for they measure their worth by their having. And those that are esteemed worthy by others.

And those whose Ancestors, Kindred, Familiars, Nation, City, have been eminent for some good, do Emulate others for that good.

Objects of Emulation are, for things; Vertues.

And things whereby we may profit others.

And things whereby we may please others.

For Persons,

They that possess such things.

And such as many desire to be friends or acquainted with, or like unto.

And they whose praises flie abroad.

The contrary of Emulation is Contempt.

And they that Emulate such as have the goods aforementioned, Contemn such as have them not: and thence it is, that Men who live happily enough, unless they have the goods which Men honour, are nevertheless Contemned.

CHAP. XIV.

Of the Manners of Youth.

OF Passions we have already spoken.

We are next to speak of Manners.

Manners are distinguished by Passions, Habits, Ages, and Fortunes.

What kind of Manners proceed from Passions, and from Vertues and Vices (which are Habits), hath been already shewed.

There remains to be spoken of the Manners, that are peculiar to several Ages and Fortunes.

The Ages are Youth, Middle-Age, Old-Age.

And first of Youth.

Young Men are,

Violent in their desires.

Prompt to execute their desires.

Incontinent.

Inconstant, easily forsaking what they desired before.
Longing mightily, and soon satisfied.

Apt to anger, and in their anger violent: and ready to execute their anger with their hands.

Lovers of Honour and of Victory more than Money, as having not been yet in Want.

Well natured, as having not been acquainted with much malice.

Full of hope, both because they have not yet been often frustrated, and because they have by natural heat that disposition that other Ages have by Wine; Youth being a kind of natural drunkenness. Besides, hope is of the time to come, whereof Youth hath much, but of the time past little. Credulous, because not yet often deceived. Easily deceived, because full of hope.

Valiant, because apt to Anger and full of hope; whereof this begets confidence, the other keeps off Fear.

Bashful, because they estimate the Honour of Action by the precepts of the Law.

Magnanimous, because not yet dejected by the misfortunes of human life.

And lovers of Honour more than Profit, because they live more by Custom than by Reason; and by Reason we acquire Profit, but Vertue by Custom.

Lovers of their Friends and Companions.

Apt to err in the excess, rather than the defect, contrary to that precept of Chilon, Ne quid nimis; for they overdo every thing: they Love too much, and Hate too much, because thinking themselves wise, they are obstinate in the opinion they have once delivered.

Doers of Injury rather for contumely than for Dammage. Mercifull, because measuring others by their own innocence, they think them better than they be, and therefore less to merit what they suffer; which is a cause of Pity.

And lovers of Mirth, and by consequence such as love to jest at others.

Jesting is witty Contumely.

CHAP. XV.

Of the Manners of Old Men.

THE Manners of Old Men are in a manner the contraries of those of Youth.

They determine nothing: they do every thing less vehemently than is fit: they never say they know; but to every thing they say, perhaps, and peradventure; which comes to pass from that having lived long, they have often mistaken and been deceived.

They are peevish because they interpret every thing to the

worst.

And suspicious through Incredulity, and incredulous by reason of their Experience.

They love and hate, as if they meant to continue in neither. Are of poor spirits, as having been humbled by the chances of life.

And covetous, as knowing how easie 'tis to lose, and hard to get.

And timorous, as having been cooled by years.

And greedy of life: for good things seem greater by the want of them.

And lovers of themselves out of Pusillanimity.

And seek Profit more than Honour, because they love themselves; and Profit is among the goods that are not simply good, but good for ones self.

And without bashfulness, because they despise seeming.

And hope little; knowing by Experience that many times good Counsel has been followed with ill event, and because also they be timorous.

And live by Memory rather than Hope; for Memory is of the time past, whereof Old Men have good store.

And are full of Talk, because they delight in their Memory. And Vehement in their anger: but not stout enough to execute it.

They have weak, or no desires; and thence seem Temperate. They are slaves to Gain.

And live more by reason than Custom; because reason leads to Profit, as Custom to that which is Honourable.