The POWER of a Man, (to take it Universally,) is his present means, to obtain some future apparent Good. And is either Originall, or Instrumentall.
Naturall Power, is the eminence1 of the Faculties2 of Body, or Mind: as extraordinary Strength, Forme, Prudence3, Arts, Eloquence4, Liberality, Nobility. Instrumentall are those Powers, which acquired by these, or by fortune, are means and Instruments to acquire more: as Riches, Reputation, Friends, and the Secret working of God, which men call Good Luck. For the nature of Power, is in this point, like to Fame, increasing as it proceeds; or like the motion of heavy bodies, which the further they go, make still the more hast.
The Greatest of humane5 Powers, is that which is compounded of the Powers of most men, united by consent, in one person, Naturall, or civill, that has the use of all their Powers depending on his will; such as is the Power of a Common-wealth: or depending on the wills of each particular; such as is the Power of a Faction6, or of divers7 factions8 leagued. Therefore to have servants, is Power; To have Friends, is Power: for they are strengths united.
Also Riches joyned with liberality, is Power; because it procureth friends, and servants: Without liberality, not so; because in this case they defend not; but expose men to Envy, as a Prey9.
Reputation of power, is Power; because it draweth with it the adhaerance of those that need protection.
So is Reputation of love of a mans Country, (called Popularity,) for the same Reason.
Also, what quality soever maketh a man beloved, or feared of many; or the reputation of such quality, is Power; because it is a means to have the assistance, and service of many.
Good successe is Power; because it maketh reputation of Wisdome, or good fortune; which makes men either feare him, or rely on him.
Affability of men already in power, is encrease of Power; because it gaineth love.
Reputation of Prudence in the conduct of Peace or War, is Power; because to prudent10 men, we commit the government of our selves, more willingly than to others.
Nobility is Power, not in all places, but onely in those Common-wealths, where it has Priviledges: for in such priviledges consisteth their Power.
Eloquence is Power; because it is seeming Prudence.
Forme is Power; because being a promise of Good, it recommendeth men to the favour of women and strangers.
The Sciences, are small Power; because not eminent11; and therefore, not acknowledged in any man; nor are at all, but in a few; and in them, but of a few things. For Science is of that nature, as none can understand it to be, but such as in a good measure have attayned it.
Arts of publique use, as Fortification, making of Engines, and other Instruments of War; because they conferre to Defence, and Victory, are Power; And though the true Mother of them, be Science, namely the Mathematiques; yet, because they are brought into the Light, by the hand of the Artificer, they be esteemed12 (the Midwife passing with the vulgar for the Mother,) as his issue.
Worth
The Value, or WORTH of a man, is as of all other things, his Price; that is to say, so much as would be given for the use of his Power: and therefore is not absolute; but a thing dependant13 on the need and judgement of another. An able conductor of Souldiers, is of great Price in time of War present, or imminent14; but in Peace not so. A learned and uncorrupt Judge, is much Worth in time of Peace; but not so much in War. And as in other things, so in men, not the seller, but the buyer determines the Price. For let a man (as most men do,) rate themselves as the highest Value they can; yet their true Value is no more than it is esteemed by others.
The manifestation15 of the Value we set on one another, is that which is commonly called Honouring, and Dishonouring17. To Value a man at a high rate, is to Honour him; at a low rate, is to Dishonour16 him. But high, and low, in this case, is to be understood by comparison to the rate that each man setteth on himselfe.
Dignity
The publique worth of a man, which is the Value set on him by the Common-wealth, is that which men commonly call DIGNITY. And this Value of him by the Common-wealth, is understood, by offices of Command, Judicature, publike Employment; or by Names and Titles, introduced for distinction of such Value.
To Honour and Dishonour
To pray to another, for ayde of any kind, is to HONOUR; because a signe we have an opinion he has power to help; and the more difficult the ayde is, the more is the Honour.
To obey, is to Honour; because no man obeyes them, whom they think have no power to help, or hurt them. And consequently to disobey, is to Dishonour.
To give great gifts to a man, is to Honour him; because 'tis buying of Protection, and acknowledging of Power. To give little gifts, is to Dishonour; because it is but Almes, and signifies an opinion of the need of small helps. To be sedulous18 in promoting anothers good; also to flatter, is to Honour; as a signe we seek his protection or ayde. To neglect, is to Dishonour.
To give way, or place to another, in any Commodity, is to Honour; being a confession19 of greater power. To arrogate20, is to Dishonour.
To shew any signe of love, or feare of another, is to Honour; for both to love, and to feare, is to value. To contemne, or lesse to love or feare then he expects, is to Dishonour; for 'tis undervaluing.
To praise, magnifie, or call happy, is to Honour; because nothing but goodnesse, power, and felicity is valued. To revile21, mock, or pitty, is to Dishonour.
To speak to another with consideration, to appear before him with decency22, and humility23, is to Honour him; as signes of fear to offend. To speak to him rashly, to do anything before him obscenely, slovenly24, impudently25, is to Dishonour.
To believe, to trust, to rely on another, is to Honour him; signe of opinion of his vertue and power. To distrust, or not believe, is to Dishonour.
To hearken to a mans counsell, or discourse26 of what kind soever, is to Honour; as a signe we think him wise, or eloquent27, or witty28. To sleep, or go forth29, or talk the while, is to Dishonour.
To do those things to another, which he takes for signes of Honour, or which the Law or Custome makes so, is to Honour; because in approving the Honour done by others, he acknowledgeth the power which others acknowledge. To refuse to do them, is to Dishonour.
To agree with in opinion, is to Honour; as being a signe of approving his judgement, and wisdome. To dissent30, is Dishonour; and an upbraiding31 of errour; and (if the dissent be in many things) of folly32.
To imitate, is to Honour; for it is vehemently33 to approve. To imitate ones Enemy, is to Dishonour.
To honour those another honours, is to Honour him; as a signe of approbation34 of his judgement. To honour his Enemies, is to Dishonour him.
To employ in counsell, or in actions of difficulty, is to Honour; as a signe of opinion of his wisdome, or other power. To deny employment in the same cases, to those that seek it, is to Dishonour.
All these wayes of Honouring, are naturall; and as well within, as without Common-wealths. But in Common-wealths, where he, or they that have the supreme35 Authority, can make whatsoever36 they please, to stand for signes of Honour, there be other Honours.
A Soveraigne doth Honour a Subject, with whatsoever Title, or Office, or Employment, or Action, that he himselfe will have taken for a signe of his will to Honour him.
The King of Persia, Honoured Mordecay, when he appointed he should be conducted through the streets in the Kings Garment, upon one of the Kings Horses, with a Crown on his head, and a Prince before him, proclayming, "Thus shall it be done to him that the King will honour." And yet another King of Persia, or the same another time, to one that demanded for some great service, to weare one of the Kings robes, gave him leave so to do; but with his addition, that he should weare it as the Kings foole; and then it was Dishonour. So that of Civill Honour; such as are Magistracy, Offices, Titles; and in some places Coats, and Scutchions painted: and men Honour such as have them, as having so many signes of favour in the Common-wealth; which favour is Power.
Honourable37 is whatsoever possession, action, or quality, is an argument and signe of Power.
And therefore To be Honoured, loved, or feared of many, is Honourable; as arguments of Power. To be Honoured of few or none, Dishonourable.
Good fortune (if lasting,) Honourable; as a signe of the favour of God. Ill fortune, and losses, Dishonourable. Riches, are Honourable; for they are Power. Poverty, Dishonourable. Magnanimity, Liberality, Hope, Courage, Confidence, are Honourable; for they proceed from the conscience of Power. Pusillanimity38, Parsimony39, Fear, Diffidence, are Dishonourable.
Timely Resolution, or determination of what a man is to do, is Honourable; as being the contempt of small difficulties, and dangers. And Irresolution40, Dishonourable; as a signe of too much valuing of little impediments, and little advantages: For when a man has weighed things as long as the time permits, and resolves not, the difference of weight is but little; and therefore if he resolve not, he overvalues little things, which is Pusillanimity.
All Actions, and Speeches, that proceed, or seem to proceed from much Experience, Science, Discretion41, or Wit, are Honourable; For all these are Powers. Actions, or Words that proceed from Errour, Ignorance, or Folly, Dishonourable.
Gravity, as farre forth as it seems to proceed from a mind employed on some thing else, is Honourable; because employment is a signe of Power. But if it seem to proceed from a purpose to appear grave, it is Dishonourable. For the gravity of the Former, is like the steddinesse of a Ship laden42 with Merchandise; but of the later, like the steddinesse of a Ship ballasted with Sand, and other trash.
To be Conspicuous43, that is to say, to be known, for Wealth, Office, great Actions, or any eminent Good, is Honourable; as a signe of the power for which he is conspicuous. On the contrary, Obscurity, is Dishonourable.
To be descended44 from conspicuous Parents, is Honourable; because they the more easily attain45 the aydes, and friends of their Ancestors. On the contrary, to be descended from obscure Parentage, is Dishonourable.
Actions proceeding46 from Equity47, joyned with losse, are Honourable; as signes of Magnanimity: for Magnanimity is a signe of Power. On the contrary, Craft, Shifting, neglect of Equity, is Dishonourable.
Nor does it alter the case of Honour, whether an action (so it be great and difficult, and consequently a signe of much power,) be just or unjust: for Honour consisteth onely in the opinion of Power. Therefore the ancient Heathen did not thinke they Dishonoured48, but greatly Honoured the Gods, when they introduced them in their Poems, committing Rapes49, Thefts, and other great, but unjust, or unclean acts: In so much as nothing is so much celebrated50 in Jupiter, as his Adulteries; nor in Mercury, as his Frauds, and Thefts: of whose praises, in a hymne of Homer, the greatest is this, that being born in the morning, he had invented Musique at noon, and before night, stolen away the Cattell of Appollo, from his Herdsmen.
Also amongst men, till there were constituted great Common-wealths, it was thought no dishonour to be a Pyrate, or a High-way Theefe; but rather a lawfull Trade, not onely amongst the Greeks, but also amongst all other Nations; as is manifest by the Histories of antient time. And at this day, in this part of the world, private Duels51 are, and alwayes will be Honourable, though unlawfull, till such time as there shall be Honour ordained52 for them that refuse, and Ignominy for them that make the Challenge. For Duels also are many times effects of Courage; and the ground of Courage is alwayes Strength or Skill, which are Power; though for the most part they be effects of rash speaking, and of the fear of Dishonour, in one, or both the Combatants; who engaged by rashnesse, are driven into the Lists to avoyd disgrace.
Scutchions, and coats of Armes haereditary, where they have any eminent Priviledges, are Honourable; otherwise not: for their Power consisteth either in such Priviledges, or in Riches, or some such thing as is equally honoured in other men. This kind of Honour, commonly called Gentry53, has been derived54 from the Antient Germans. For there never was any such thing known, where the German Customes were unknown. Nor is it now any where in use, where the Germans have not inhabited. The antient Greek Commanders, when they went to war, had their Shields painted with such Devises as they pleased; insomuch as an unpainted Buckler was a signe of Poverty, and of a common Souldier: but they transmitted not the Inheritance of them. The Romans transmitted the Marks of their Families: but they were the Images, not the Devises of their Ancestors. Amongst the people of Asia, Afrique, and America, there is not, nor was ever, any such thing. The Germans onely had that custome; from whom it has been derived into England, France, Spain, and Italy, when in great numbers they either ayded the Romans, or made their own Conquests in these Westerne parts of the world.
For Germany, being antiently, as all other Countries, in their beginnings, divided amongst an infinite number of little Lords, or Masters of Families, that continually had wars one with another; those Masters, or Lords, principally to the end they might, when they were Covered with Arms, be known by their followers55; and partly for ornament56, both painted their Armor, or their Scutchion, or Coat, with the picture of some Beast, or other thing; and also put some eminent and visible mark upon the Crest57 of their Helmets. And his ornament both of the Armes, and Crest, descended by inheritance to their Children; to the eldest58 pure, and to the rest with some note of diversity, such as the Old master, that is to say in Dutch, the Here-alt thought fit. But when many such Families, joyned together, made a greater Monarchy59, this duty of the Herealt, to distinguish Scutchions, was made a private Office a part. And the issue of these Lords, is the great and antient Gentry; which for the most part bear living creatures, noted60 for courage, and rapine; or Castles, Battlements, Belts, Weapons, Bars, Palisadoes, and other notes of War; nothing being then in honour, but vertue military. Afterwards, not onely Kings, but popular Common-wealths, gave divers manners of Scutchions, to such as went forth to the War, or returned from it, for encouragement, or recompence to their service. All which, by an observing Reader, may be found in such ancient Histories, Greek and Latine, as make mention of the German Nation, and Manners, in their times.
Titles of Honour
Titles of Honour, such as are Duke, Count, Marquis, and Baron61, are Honourable; as signifying the value set upon them by the Soveraigne Power of the Common-wealth: Which Titles, were in old time titles of Office, and Command, derived some from the Romans, some from the Germans, and French. Dukes, in Latine Duces, being Generalls in War: Counts, Comites, such as bare the Generall company out of friendship; and were left to govern and defend places conquered, and pacified62: Marquises, Marchiones, were Counts that governed the Marches, or bounds of the Empire. Which titles of Duke, Count, and Marquis, came into the Empire, about the time of Constantine the Great, from the customes of the German Militia63. But Baron, seems to have been a Title of the Gaules, and signifies a Great man; such as were the Kings, or Princes men, whom they employed in war about their persons; and seems to be derived from Vir, to Ber, and Bar, that signified the same in the Language of the Gaules, that Vir in Latine; and thence to Bero, and Baro: so that such men were called Berones, and after Barones; and (in Spanish) Varones. But he that would know more particularly the originall of Titles of Honour, may find it, as I have done this, in Mr. Seldens most excellent Treatise64 of that subject. In processe of time these offices of Honour, by occasion of trouble, and for reasons of good and peacable government, were turned into meer Titles; serving for the most part, to distinguish the precedence, place, and order of subjects in the Common-wealth: and men were made Dukes, Counts, Marquises, and Barons65 of Places, wherein they had neither possession, nor command: and other Titles also, were devised to the same end.
Worthinesse Fitnesse
WORTHINESSE, is a thing different from the worth, or value of a man; and also from his merit, or desert; and consisteth in a particular power, or ability for that, whereof he is said to be worthy66: which particular ability, is usually named FITNESSE, or Aptitude67.
For he is Worthiest68 to be a Commander, to be a Judge, or to have any other charge, that is best fitted, with the qualities required to the well discharging of it; and Worthiest of Riches, that has the qualities most requisite69 for the well using of them: any of which qualities being absent, one may neverthelesse be a Worthy man, and valuable for some thing else. Again, a man may be Worthy of Riches, Office, and Employment, that neverthelesse, can plead no right to have it before another; and therefore cannot be said to merit or deserve it. For Merit, praesupposeth a right, and that the thing deserved is due by promise: Of which I shall say more hereafter, when I shall speak of Contracts.
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1
eminence
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| n.卓越，显赫；高地，高处；名家 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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prudence
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| n.谨慎，精明，节俭 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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humane
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| adj.人道的，富有同情心的 | |
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faction
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| n.宗派，小集团；派别；派系斗争 | |
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divers
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| adj.不同的；种种的 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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dependant
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| n.依靠的，依赖的，依赖他人生活者 | |
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imminent
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| adj.即将发生的，临近的，逼近的 | |
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manifestation
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| n.表现形式；表明；现象 | |
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dishonour
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| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
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dishonouring
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| 使（人、家族等）丧失名誉（dishonour的现在分词形式） | |
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sedulous
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| adj.勤勉的，努力的 | |
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confession
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| n.自白，供认，承认 | |
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arrogate
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| v.冒称具有...权利，霸占 | |
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revile
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| v.辱骂，谩骂 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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humility
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| n.谦逊，谦恭 | |
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slovenly
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| adj.懒散的，不整齐的，邋遢的 | |
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impudently
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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witty
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| adj.机智的，风趣的 | |
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forth
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| adv.向前；向外，往外 | |
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dissent
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| n./v.不同意，持异议 | |
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upbraiding
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| adj.& n.谴责（的）v.责备，申斥，谴责( upbraid的现在分词 ) | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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vehemently
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| adv. 热烈地 | |
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approbation
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| n.称赞；认可 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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pusillanimity
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| n.无气力，胆怯 | |
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parsimony
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| n.过度节俭，吝啬 | |
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irresolution
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| n.不决断，优柔寡断，犹豫不定 | |
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discretion
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| n.谨慎；随意处理 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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attain
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| vt.达到，获得，完成 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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equity
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| n.公正，公平，（无固定利息的）股票 | |
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dishonoured
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| a.不光彩的，不名誉的 | |
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rapes
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| n.芸苔( rape的名词复数 )；强奸罪；强奸案；肆意损坏v.以暴力夺取，强夺( rape的第三人称单数 )；强奸 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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duels
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| n.两男子的决斗( duel的名词复数 )；竞争，斗争 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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gentry
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| n.绅士阶级，上层阶级 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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57
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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58
eldest
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| adj.最年长的，最年老的 | |
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59
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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60
noted
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| adj.著名的，知名的 | |
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61
baron
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| n.男爵；(商业界等)巨头，大王 | |
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62
pacified
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| 使（某人）安静( pacify的过去式和过去分词 )； 息怒； 抚慰； 在（有战争的地区、国家等）实现和平 | |
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63
militia
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| n.民兵，民兵组织 | |
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64
treatise
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| n.专著；(专题)论文 | |
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65
barons
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| 男爵( baron的名词复数 )； 巨头； 大王； 大亨 | |
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66
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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67
aptitude
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| n.(学习方面的)才能，资质，天资 | |
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68
worthiest
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| 应得某事物( worthy的最高级 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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69
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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