Books: Leviathan

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1) Consequences from Quantity, and Motion Determined

a) By Figure, By Number

1] Mathematiques,

GEOMETRY
ARITHMETIQUE

2) Consequences from the Motion, and Quantity of Bodies in
Speciall

a) Consequences from the Motion, and Quantity of the
great parts of the World, as the Earth and Stars,

1] Cosmography

ASTRONOMY
GEOGRAPHY

b) Consequences from the Motion of Speciall kinds, and
Figures of Body,

1] Mechaniques, Doctrine of Weight

Science of
ENGINEERS
ARCHITECTURE
NAVIGATION

2. PHYSIQUES, or Consequences from Qualities

a. Consequences from the Qualities of Bodies Transient, such
as sometimes appear, sometimes vanish

METEOROLOGY

b. Consequences from the Qualities of Bodies Permanent

1) Consequences from the Qualities of the Starres

a) Consequences from the Light of the Starres. Out of
this, and the Motion of the Sunne, is made the
Science of

SCIOGRAPHY

b) Consequences from the Influence of the Starres,

ASTROLOGY

2) Consequences of the Qualities from Liquid Bodies that
fill the space between the Starres; such as are the
Ayre, or substance aetherial.

3) Consequences from Qualities of Bodies Terrestrial

a) Consequences from parts of the Earth that are
without Sense,

1] Consequences from Qualities of Minerals, as
Stones, Metals, &c
.
2] Consequences from the Qualities of Vegetables

b) Consequences from Qualities of Animals

1] Consequences from Qualities of Animals in
Generall

a] Consequences from Vision,

OPTIQUES

b] Consequences from Sounds,

MUSIQUE

c] Consequences from the rest of the senses

2] Consequences from Qualities of Men in Speciall

a] Consequences from Passions of Men,

ETHIQUES

b] Consequences from Speech,

i) In Magnifying, Vilifying, etc.

POETRY

ii) In Persuading,

RHETORIQUE

iii) In Reasoning,

LOGIQUE

iv) In Contracting,

The Science of
JUST and UNJUST

B. Consequences from the Accidents of Politique Bodies; which is
called POLITIQUES, and CIVILL PHILOSOPHY

1. Of Consequences from the Institution of COMMON-WEALTHS, to
the Rights, and Duties of the Body Politique, or Soveraign.

2. Of Consequences from the same, to the Duty and Right of
the Subjects.

CHAPTER X

OF POWER, WORTH, DIGNITY, HONOUR AND WORTHINESS

Power
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 eminence of the Faculties of Body, or Mind:
as extraordinary Strength, Forme, Prudence, Arts, Eloquence,
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 humane 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 Faction, or of divers
factions 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 Prey.

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 prudent 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 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 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 esteemed (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 dependant on the need and
judgement of another. An able conductor of Souldiers, 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 as 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 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 sedulous 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 confession of greater power. To arrogate, 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 revile, mock,
or pitty, is to Dishonour.

To speak to another with consideration, to appear before him with
decency, and humility, is to Honour him; as signes 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;
signe of opinion of his vertue and power. To distrust, or not believe,
is to Dishonour.

To hearken to a mans counsell, or discourse of what kind soever,
is to Honour; as a signe 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 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 dissent, is Dishonour; and an upbraiding
of errour; and (if the dissent be in many things) of folly.

To imitate, is to Honour; for it is vehemently to approve.
To imitate ones Enemy, is to Dishonour.

To honour those another honours, is to Honour him; as a signe of
approbation 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 supreme Authority, can make whatsoever
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.

Honourable 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. Pusillanimity, Parsimony, 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 Irresolution, 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, Discretion, 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 laden with Merchandise; but of the later,
like the steddinesse of a Ship ballasted with Sand, and other trash.

To be Conspicuous, 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 descended from conspicuous Parents, is Honourable; because
they the more easily attain the aydes, and friends of their Ancestors.
On the contrary, to be descended from obscure Parentage, is Dishonourable.

Actions proceeding from Equity, 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 Dishonoured,
but greatly Honoured the Gods, when they introduced them in their Poems,
committing Rapes, Thefts, and other great, but unjust, or unclean acts:
In so much as nothing is so much celebrated 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 Duels are, and alwayes will be Honourable, though unlawfull,
till such time as there shall be Honour ordained 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 Gentry, has been derived 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 followers;
and partly for ornament, 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 Crest of their Helmets.
And his ornament both of the Armes, and Crest, descended by inheritance
to their Children; to the eldest 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 Monarchy, 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, noted 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 Baron,
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 pacified: 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 Militia. 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 Treatise
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 Barons 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 worthy: which particular
ability, is usually named FITNESSE, or Aptitude.

For he is Worthiest 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 requisite 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.

CHAPTER XI

OF THE DIFFERENCE OF MANNERS

What Is Here Meant By Manners
By MANNERS, I mean not here, Decency of behaviour; as how one man
should salute another, or how a man should wash his mouth, or pick
his teeth before company, and such other points of the Small Morals;
But those qualities of man-kind, that concern their living together
in Peace, and Unity. To which end we are to consider, that the Felicity
of this life, consisteth not in the repose of a mind satisfied.
For there is no such Finis Ultimus, (utmost ayme,) nor Summum
Bonum, (greatest good,) as is spoken of in the Books of the old
Morall Philosophers. Nor can a man any more live, whose Desires
are at an end, than he, whose Senses and Imaginations are at a stand.
Felicity is a continuall progresse of the desire, from one object
to another; the attaining of the former, being still but the way
to the later. The cause whereof is, That the object of mans desire,
is not to enjoy once onely, and for one instant of time; but to
assure for ever, the way of his future desire. And therefore the
voluntary actions, and inclinations of all men, tend, not only to
the procuring, but also to the assuring of a contented life;
and differ onely in the way: which ariseth partly from the diversity
of passions, in divers men; and partly from the difference of
the knowledge, or opinion each one has of the causes, which produce
the effect desired.

A Restlesse Desire Of Power, In All Men
So that in the first place, I put for a generall inclination of
all mankind, a perpetuall and restlesse desire of Power after power,
that ceaseth onely in Death. And the cause of this, is not alwayes
that a man hopes for a more intensive delight, than he has already
attained to; or that he cannot be content with a moderate power:
but because he cannot assure the power and means to live well,
which he hath present, without the acquisition of more. And from hence
it is, that Kings, whose power is greatest, turn their endeavours
to the assuring it a home by Lawes, or abroad by Wars: and when
that is done, there succeedeth a new desire; in some, of Fame from
new Conquest; in others, of ease and sensuall pleasure; in others,
of admiration, or being flattered for excellence in some art,
or other ability of the mind.

Love Of Contention From Competition
Competition of Riches, Honour, command, or other power, enclineth
to Contention, Enmity, and War: because the way of one Competitor,
to the attaining of his desire, is to kill, subdue, supplant,
or repell the other. Particularly, competition of praise,
enclineth to a reverence of Antiquity. For men contend with the living,
not with the dead; to these ascribing more than due, that they may
obscure the glory of the other.

Civil Obedience From Love Of Ease
Desire of Ease, and sensuall Delight, disposeth men to obey
a common Power: because by such Desires, a man doth abandon the
protection might be hoped for from his own Industry, and labour.

From Feare Of Death Or Wounds
Fear of Death, and Wounds, disposeth to the same; and for the
same reason. On the contrary, needy men, and hardy, not contented
with their present condition; as also, all men that are ambitious
of Military command, are enclined to continue the causes of warre;
and to stirre up trouble and sedition: for there is no honour
Military but by warre; nor any such hope to mend an ill game,
as by causing a new shuffle.

And From Love Of Arts
Desire of Knowledge, and Arts of Peace, enclineth men to obey a
common Power: For such Desire, containeth a desire of leasure;
and consequently protection from some other Power than their own.

Love Of Vertue, From Love Of Praise
Desire of Praise, disposeth to laudable actions, such as please
them whose judgement they value; for of these men whom we contemn,
we contemn also the Praises. Desire of Fame after death does the same.
And though after death, there be no sense of the praise given us
on Earth, as being joyes, that are either swallowed up in the
unspeakable joyes of Heaven, or extinguished in the extreme
torments of Hell: yet is not such Fame vain; because men have
a present delight therein, from the foresight of it, and of the
benefit that may rebound thereby to their posterity: which though
they now see not, yet they imagine; and any thing that is pleasure
in the sense, the same also is pleasure in the imagination.