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, is disposition to _laugh_. To see one out-gone whom we would not, is _pity_. To see one out-go whom 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 X. 1. Having shewed in the precedent chapters, that sense 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 degrees in knowledge in divers men, to be greater than may be ascribed to the divers _tempers_ of their brain, to declare _what other causes_ may produce such _odds_, and excess of _capacity_, as we daily observe in one man above another. As for that difference which ariseth from _sickness_, and such accidental distempers, 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 very much in the constitution of the body; whereby, that which helpeth and furthereth _vital constitution_ in one, and is therefore delightful, hindereth it and crosseth it in another, and therefore causeth grief. The _difference_ therefore of _wits_ hath its original _from_ the _different passions_, and from the _ends_ to which the appetite leadeth them.