not He said also (Luke iv, 39) to rebuke a fever? Yet this does not argue that a fever is a devil. And whereas many of the devils are said to confess Christ, it is not necessary to interpret those places otherwise than that those madmen confessed Him. And whereas our Saviour (Matt. xii, 43) speaketh of an unclean spirit, that having gone out of a man wandereth through dry places, seeking rest and finding none, and returning into the same man with seven other spirits worse than himself, it is manifestly a parable alluding to a man that after a little endeavour to quit his lusts is vanquished by the strength of them, and becomes seven times worse than he was. So that I see nothing at all in the Scripture that requireth a belief that demoniacs were any other thing but madmen.

There is yet another fault in the discourses of some men, which may also be numbered amongst the sorts of madness, namely that abuse of words, whereof I have spoken before in the fifth chapter, by the name of absurdity. And that is when men speak such words as, put together, have in them no signification at all, but are fallen upon by some, through misunderstanding of the words they have received and repeat by rote, by others from intention to deceive by obscurity. And this is incident to none but those that converse in questions of matters incomprehensible, as the schoolmen, or in questions of abstruse philosophy. The common sort of men seldom speak insignificantly, and are therefore by those other egregious persons counted idiots. But, to be assured their words are without anything cor-. respondent to them in the mind, there would need some examples, which if any man require, let him take a schoolman in his hands and see if he can translate any one chapter concerning any difficult point, as the Trinity, the Deity, the nature of Christ, transubstantiation, free-will, etc., into any of the modern tongues, so as to make the same intelligible, or into any tolerable Latin, such as they were acquainted withal, that lived when the Latin tongue was vulgar. What is the meaning of these words: The first cause does not necessarily inflow anything into the second, by force of the essential subordination of the second causes, by which it may help it to work?' They are the translation of the title of

the sixth chapter of Suarez, first book, Of the Concourse, Motion, and Help of God. When men write whole volumes of such stuff, are they not mad, or intend to make others so? And particularly in the question of transubstantiation, where, after certain words spoken, they that say the whiteness, roundness, magnitude, quality, corruptibility, all which are incorporeal, etc., go out of the wafer into the body of our blessed Saviour, do they not make those 'nesses,' 'tudes,' and 'ties' to be so many spirits possessing his body? For by spirits they mean always things that, being incorporeal, are nevertheless movable from one place to another. So that this kind of absurdity may rightly be numbered amongst the many sorts of madness, and all the time that guided by clear thoughts of their worldly lust they forbear disputing or writing thus, but lucid intervals. And thus much of the virtues and defects intellectual.

CHAPTER IX

OF THE SEVERAL SUBJECTS OF KNOWLEDGE

THERE are of 'knowledge' two kinds, whereof one is 'knowledge of fact,' the other 'knowledge of the consequence of one affirmation to another.' The former is nothing else but sense and memory, and is 'absolute knowledge,' as when we see a fact doing or remember it done; and this is the knowledge required in a witness. The latter is called 'science,' and is 'conditional,' as when we know that 'if the figure shown be a circle, then any straight line through the centre shall divide it into two equal parts." And this is the knowledge required in a philosopher, that is to say of him that pretends to reasoning.

The register of knowledge of fact' is called 'history,' whereof there be two sorts: one called 'natural history,' which is the history of such facts or effects of Nature as have no dependence on man's 'will,' such as are the histories of metals,' 'plants,' 'animals,' 'regions,' and the like. The other is 'civil history,' which is the history of the voluntary actions of men in commonwealths.

The registers of science are such 'books,' as contain

the 'demonstrations' of consequences of one affirmation to another, and are commonly called 'books of philosophy,' whereof the sorts are many, according to the diversity of the matter, and may be divided in such manner as I have divided them in the following table (pp. 376-377).

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 commonwealth. 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.

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 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.

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 dependent 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 [himself] at the highest value they [he] can, yet their [his] true value is no more than it is esteemed by others.