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_, &c. 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, &c.; 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. [Sidenote: Endeavour.] 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. [Sidenote: Appetite. Desire.] This endeavour, when it is toward something which causes it, is called APPETITE, or DESIRE; the latter, being the general name; [Sidenote: Hunger. Thirst.] and the other oftentimes restrained to signify the desire of food, namely _hunger_ and _thirst_. [Sidenote: Aversion.] 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 ὁρμὴ and ἀφορμὴ. 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 can not. [Sidenote: Love. Hate.] 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.