Since, however, with respect to fear, it is evident what it is, and it is also evident what the objects of terror are, and how men are affected when they are afraid, it is likewise manifest from these things what confidence is, what the kind of things are in which men confide, and how confident men are disposed. For confidence is contrary to fear, and that which is the object of confidence to that which is the object of dread. Hence, confidence is a hope attended with imagination, that those things which may be salutary to us are near at hand, but that those things which are the objects of our dread, either do not exist, or are remote. But the things which are effective of confidence are, events of a dreadful nature, if they are remote, and such as may be confided in if they are near. Evils also which are imminent, if they may be corrected produce confidence; and this is likewise the case when many or great auxiliaries, or both these, against evils, are present. Confidence also is produced, when there are neither any persons who have been injured by us, nor who have injured us. And when either, in short, we have no antagonists, or they have no power, or if they have power they are our friends, or have received benefits from, or have conferred benefits on us. Confidence likewise is produced, when those to whom the same things are advantageous as are beneficial to us are many, or superior to us, or both these. Those, however, that are confident in dangers are such as think they can accomplish with rectitude many things, without suffering any evil; or who, if they frequently fall into great dangers, escape from them. For men become void of perturbation in dangers in a twofold respect, either because they have not experienced them before, or because they have auxiliaries through which they may escape from them. For thus in dangers at sea, those who are unexperienced in its storms are confident they shall escape them; and also those who have assistance in themselves from their experience. Confidence likewise is produced when there is nothing to be feared from either our equals or inferiors, and those to whom we imagine ourselves to be superior. But we imagine ourselves to be superior to those whom we have either themselves vanquished, or those that are superior to, or resemble them. Men also are confident, if they think those things are present with them in a greater number, and in a greater degree, for which those who excel others are the objects of dread; and these are, an abundance of riches, strength of body, of friends, of country, of warlike apparatus, and either of all, or of the greatest of these. They are likewise confident if they have injured either no one, or not many, or not such as are the objects of fear. And in short, if they are well disposed with reference to what pertains to the gods, both as to other things, and to what is indicated by signs and oracles. For anger is attended with confidence; and not to injure, but to be injured is effective of anger; but divinity is conceived to give assistance to those that are injured. Men also are confident, when either having first attacked others, they neither do nor are likely to suffer any evil, or think that in so doing they have acted rightly. And thus much concerning things which are the objects of fear and confidence.
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