evil, in which it seems to be right that the mind should shrink and be
dejected. Joy is a recent opinion of a present good, in which it seems
to be right that the mind should be elated. Fear is an opinion of an
impending evil which we apprehend will be intolerable. Lust is an
opinion of a good to come, which would be of advantage were it already
come, and present with us. But however I have named the judgments and
opinions of perturbations, their meaning is, not that merely the
perturbations consist in them, but that the effects likewise of these
perturbations do so; as grief occasions a kind of painful pricking, and
fear engenders a recoil or sudden abandonment of the mind, joy gives
rise to a profuse mirth, while lust is the parent of an unbridled habit
of coveting. But that imagination, which I have included in all the
above definitions, they would have to consist in assenting without
warrantable grounds. Now, every perturbation has many subordinate parts
annexed to it of the same kind. Grief is attended with enviousness
(_invidentia_)--I use that word for instruction's sake, though it is
not so common; because envy (_invidia_) takes in not only the person
who envies, but the person, too, who is envied--emulation, detraction,
pity, vexation, mourning, sadness, tribulation, sorrow, lamentation,
solicitude, disquiet of mind, pain, despair, and many other similar
feelings are so too. Under fear are comprehended sloth, shame, terror,
cowardice, fainting, confusion, astonishment. In pleasure they
comprehend malevolence--that is, pleased at another's
misfortune--delight, boastfulness, and the like. To lust they associate
anger, fury, hatred, enmity, discord, wants, desire, and other feelings
of that kind.

But they define these in this manner:

VIII. Enviousness (_invidentia_), they say, is a grief arising from the