The Elements of Law Natural and Politic [15]
is really nothing else but the favour of God Almighty. The contraries of these are impotences, infirmities, or defects of the said powers respectively. And because the power of one man resisteth and hindereth the effects of the power of another power simply is no more, but the excess of the power of one above that of another. For equal powers opposed, destroy one another; and such their opposition is called contention. 5. The signs by which we know our own power are those actions which proceed from the same; and the signs by which other men know it, are such actions, gesture, countenance and speech, as usually such powers produce: and the acknowledgment of power is called HONOUR; and to honour a man (inwardly in the mind) is to conceive or acknowledge, that that man hath the odds or excess of power above him that contendeth or compareth himself. And HONOURABLE are those signs for which one man acknowledgeth power or excess above his concurrent in another. As for example: -- Beauty of person, consisting in a lively aspect of the countenance, and other signs of natural heat, are honourable, being signs precedent of power generative, and much issue; as also, general reputation amongst those of the other sex, because signs consequent of the same. -- And actions proceeding from strength of body and open force, are honourable, as signs consequent of power motive, such as are victory in battle or duel; et a avoir tue son homme. -- Also to adventure upon great exploits and danger, as being a sign consequent of opinion of our own strength: and that opinion a sign of the strength itself. -- And to teach or persuade are honourable, because they be signs of knowledge. -- And riches are honourable; as signs of the power that acquired them. -- And gifts, costs, and magnificence of houses, apparel, and the like, are honourable, as signs of riches. -- And nobility is honourable by reflection, as signs of power in the ancestors. -- And authority, because a sign of strength, wisdom, favour or riches by which it is attained. -- And good fortune or casual prosperity is honourable, because a sign of the favour of God, to whom is to be ascribed all that cometh to us by fortune, no less than that we attain unto us by industry. And the contraries, or defects, of these signs are dishonourable; and according to the signs of honour and dishonour, so we estimate and make the value or WORTH of a man. For so much worth is every thing, as a man will give for the use of all it can do. 6. The signs of honour are those by which we perceive that one man acknowledgeth the power and worth of another. Such as these:-To praise; to magnify; to bless, or call happy; to pray or supplicate to; to thank; to offer unto or present; to obey; to hearken to with attention; to speak to with consideration; to approach unto in decent manner, to keep distance from; to give the way to, and the like; which are the honour the inferior giveth to the superior. But the signs of honour from the superior to the inferior, are such as these: to praise or prefer him before his concurrent; to hear him more willingly; to speak to him more familiarly; to admit him nearer. to employ him rather. to ask his advice rather; to like his opinions; and to give him any gift rather than money, or if money, so much as may not imply his need of a little: for need of little is greater poverty than need of much. And this is enough for examples of the signs of honour and of power. 7. Reverence is the conception we have concerning another, that he hath a power to do unto us both good and hurt, but not the will to do us hurt. 8. In the pleasure men have, or displeasure from the signs of honour or dishonour done unto them, consisteth the nature of the passions in particular, whereof we are to speak in the next chapter.
Chapter 9
Of the Passions of the Mind
1. GLORY, or internal gloriation or triumph of the mind, is that passion which proceedeth from the imagination or conception of our own power, above the power of him that contendeth with us. The signs whereof, besides
Chapter 9
Of the Passions of the Mind
1. GLORY, or internal gloriation or triumph of the mind, is that passion which proceedeth from the imagination or conception of our own power, above the power of him that contendeth with us. The signs whereof, besides