be coming is bad, then that form enters into our soul which we call fear.
If, however, the thing is regarded by us as good, and, at the same time, as something that necessarily must come, then there comes into the soul that repose which we call confidence; which is a certain joy not mingled with sorrow, as hope is.
But when we think that the thing is bad, and that it necessarily must come, then despair enters into the soul; which is nothing else than a certain kind of sorrow.
So far we have spoken of the passions considered in this chapter, and given positive definitions of the same, and have thus stated what each of them is ; we may now proceed in a converse manner, and define them negatively. We hope that the evil may not come, we fear lest the good should not come, we are confident that the evil will not come, we despair because the good will not come.
Having said this much about the passions in so far as they arise from our thoughts concerning the thing itself, we have now to speak of those which arise from the thoughts relating to him who thinks about the thing; namely:
If something must be done in order to bring the thing about, and we come to no decision concerning it, then the soul receives that form which we call vacillation. But when it makes a manly resolve to produce the thing, and this can be brought about, then that is called courage; and if the thing is difficult to effect, then that is called intrepidity or bravery.
When, however, some one decides to do a thing because another (who had done it first) has met with success, then we call it emulation. *Lastly,*
If any one knows what he must decide to do in order to advance a good thing, and to hinder a bad one, and yet does not do so, then we call it pusillanimity; and when the
