1.2.2. Consequences from qualities of bodies permanent
1.2.2.1. Consequences from qualities of stars
1.2.2.1.1. Consequences from the light of the stars. Out of this, and the motion of the sun, is made the science of SCIOGRAPHY
1.2.2.1.2. Consequences from the influence of the stars, ASTROLOGY
1.2.2.2. Consequences of qualities from liquid bodies that fill the space between the stars; such as are the air, or substance ethereal
1.2.2.3. Consequences from qualities of bodies terrestrial
1.2.2.3.1. Consequences from parts of the earth that are without sense,
1.2.2.3.1.1. Consequences from qualities of minerals, as stones, metals, etc.
1.2.2.3.1.2. Consequences from the qualities of vegetables
1.2.2.3.2. Consequences from qualities of animals
1.2.2.3.2.1. Consequences from qualities of animals in general
1.2.2.3.2.1.1. Consequences from vision, OPTICS
1.2.2.3.2.1.2. Consequences from sounds, MUSIC
1.2.2.3.2.1.3. Consequences from the rest of the senses
1.2.2.3.2.2. Consequences from qualities of men in special
1.2.2.3.2.2.1. Consequences from passions of men, ETHICS
1.2.2.3.2.2.2. Consequences from speech,
1.2.2.3.2.2.2.1. In magnifying, vilifying, etc. POETRY
1.2.2.3.2.2.2.2. In persuading, RHETORIC
1.2.2.3.2.2.2.3. In reasoning, LOGIC
1.2.2.3.2.2.2.4. In contracting, The Science of JUST and UNJUST
2. Consequences from accidents of politic bodies; which is called POLITICS, AND CIVIL PHILOSOPHY
2.1. Of consequences from the institution of COMMONWEALTHS, to the rights, and duties of the body politic, or sovereign
2.2. Of consequences from the same, to the duty and right of the subjects
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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 diverse. 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 powers; 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 judgement 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 obeys to honour; because no man obeys them who 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 acknowledging of power. To give little gifts is to dishonour; because it is but alms, and signifies an opinion of 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 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 anything before him obscenely, slovenly, impudently is to dishonour.
To believe, to trust, to rely on another, is to honour him; sign of