quences from quantity, and motion indeterminate; which g the principles or first foundation of philosophy, is called osophia Prima.

PHILOSOPHIA

PRIMA.

GEOMETRY.

-Mathematics.

tion deter

By Number

ARITHMETIC.

(Consequences from

the motion and

ASTRONOMY.

quantity of the Cosmography.

greater parts of

GEOGRAPHY.

the world, as the

earth and stars.

sequences from the light of the stars. Out of this, and the otion of the sun, is made the science of

Isequences from the influences of the stars

Science of

ENGINEERS.

ARCHITECTURE
NAVIGATION.

METEOROLOGY

sequences (Consequences from the qualities of minerals, as

ᏢᎪᎡᎢ 1.

10.

Power.

CHAPTER X.

OF POWER, WORTH, DIGNITY, HONOUR, AND

WORTHINESS.

THE POWER of a man, to take it universally, is his present means; to obtain some future apparent good; and is either original or instrumental.

Natural power, is the eminence of the faculties of body, or mind: as extraordinary strength, form, prudence, arts, eloquence, liberality, nobility. Instrumental 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 haste.

The greatest of human powers, is that which is compounded of the powers of most men, united by consent, in one person, natural, or civil, 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 faction or of divers factions leagued. Therefore to have servants, is power; to have friends, is power for they are strengths united.

Also riches joined 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 prey.

Reputation of power, is power; because it draweth with it the adherence of those that need protection. So is reputation of love of a man's country, called popularity, for the same reason.

10.

Also, what quality soever maketh a man beloved, PART I. 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 success is power; because it maketh reputation of wisdom, or good fortune; which makes men either fear him, or rely on him.

Affability of men already in power, is increase of power; because it gaineth love.

Reputation of prudence in the conduct of peace or war, is power; because to prudent men, we commit the government of ourselves, more willingly than to others.

Nobility is power, not in all places, but only in those commonwealths, where it has privileges: for in such privileges, consisteth their power.

Eloquence is power, because it is seeming prudence.

Form 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 eminent; 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 attained it.

Arts of public use, as fortification, making of engines, and other instruments of war; because they confer to defence, and victory, are power: and though the true mother of them, be science, namely the mathematics; yet, because they are brought into the light, by the hand of the artificer, they be esteemed, the midwife passing with the vulgar for the mother, as his issue.

Power.

PART I. 10.

Worth.

Dignity.

To honour and dishonour.

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 dependant on the need and judgment of another. An able conductor of soldiers, is of great price in time of war present, or imminent; 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 at the highest value they can; yet their true value is no more than it is esteemed by others.

The manifestation of the value we set on one another, is that which is commonly called honouring, and dishonouring. To value a man at a high rate, is to honour him; at a low rate, is to dishonour him. But high, and low, in this case, is to be understood by comparison to the rate that each man setteth on himself.

The public worth of a man, which is the value set on him by the commonwealth, is that which men commonly call DIGNITY. And this value of him by the commonwealth, is understood, by offices of command, judicature, public employment; or by names and titles, introduced for distinction of such value.

To pray to another, for aid of any kind, is to HONOUR; because a sign we have an opinion he has power to help; and the more difficult the aid is, the more is the honour.

To obey, is to honour, because no man obeys 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 it is buying of protection, and acknowledg- PART I. ing of power. To give little gifts, is to dishonour;

10.

dishonour.

because it is but alms, and signifies an opinion of To honour and the need of small helps.

To be sedulous in promoting another's good; also to flatter, is to honour; as a sign we seek his protection or aid. To neglect, is to dishonour.

To give way, or place to another, in any commodity, is to honour; being a confession of greater power. To arrogate, is to dishonour.

To show any sign of love, or fear of another, is to honour; for both to love, and to fear, is to value. To contemn, or less to love or fear, than he expects, is to dishonour; for it is undervaluing.

To praise, magnify, or call happy, is to honour; because nothing but goodness, power, and felicity is valued. To revile, mock, or pity, is to dishonour.

To speak to another with consideration, to appear before him with decency, and humility, is to honour him; as signs of fear to offend. To speak to him rashly, to do any thing before him obscenely, slovenly, impudently, is to dishonour.

To believe, to trust, to rely on another, is to honour him; sign of opinion of his virtue and power. To distrust, or not believe, is to dishonour.

To hearken to a man's counsel, or discourse of what kind soever is to honour; as a sign we think him wise, or eloquent, or witty. To sleep, or go forth, or talk the while, is to dishonour.

To do those things to another, which he takes for signs of honour, or which the law or custom 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.