And because it appertains to _pity_ to think that he, or his, may fall into the misery he pities in others; it follows that they be _most compassionate_: who have passed through misery. And old men. And weak men. And timorous men. And learned men. And such as have parents, wife and children. And such as think there be honest men. And that they are _less compassionate_: who are in great despair. Who are in great prosperity. And they that are angry; for they consider not. And they that are very confident; for they also consider not. And they that are in the act of contumely; for neither do these consider. And they that are astonished with fear. And they that think no man honest. The _things_ to be pitied are: such as grieve, and withal hurt. Such as destroy. And calamities of fortune, if they be great: as none or few friends, deformity, weakness, lameness, &c. And evil that arrives where good is expected. And after extreme evil, a little good. And through a man’s life to have no good offer itself; or being offered, not to have been able to enjoy it. _Men_ to be pitied are: such as are known to us, unless they be so near to us, as their hurt be our own. And such as be of our own years. Such as are like us in manners. Such as are of the same, or like stock. And our equals in dignity. Those that have lately suffered, or are shortly to suffer injury: and those that have the marks of injury past. And those that have the words or actions of them that be in present misery. ========== CHAPTER XI. OF INDIGNATION. Opposite in a manner to pity in _good_ men, is _indignation_; which is grief for the prosperity of a man unworthy. With _indignation_ there is always joined a joy for the prosperity of a man worthy; as _pity_ is always with contentment in the adversity of them that deserve it. In _wicked_ men the opposite of pity is _envy_; as also the companion thereof, _delight in the harm of_ _others_, which the Greeks in one word have called ἐπιχαιρεκακία. But of these in the next chapter.