Power, Value, Dignity, Honor, and Worthiness

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.

In the broadest sense, a man's POWER is his present means of obtaining some future benefit he sees as good. Power is either original or instrumental.

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.

Natural power is exceptional ability of body or mind. Examples include extraordinary strength, beauty, good judgment, skills, eloquence, generosity, and noble birth. Instrumental powers are gained through these natural powers or through fortune, and serve as means to gain more power. Examples include wealth, reputation, friends, and the secret workings of God, which people call good luck. For power, in this respect, is like fame: it grows as it spreads. Power is also like the motion of heavy bodies, which move faster the farther they travel.

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.

The greatest human power combines the powers of the greatest number of people, united by consent in one person. This person may be an individual or a body acting as one. All their powers are available for this person to use according to his will, as in a commonwealth. Or the use of their powers depends on the will of each member, as in a faction or several allied factions. Therefore, having servants is power. Having friends is power, because servants and friends bring their strengths together.

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.

Wealth combined with generosity is also power, because it gains friends and servants. Without generosity, wealth is not power, because it offers no protection but exposes people as prey to envy.

Reputation of power, is Power; because it draweth with it the adhaerance of those that need protection.

A reputation for power is power, because it attracts the loyalty of those who need protection.

So is Reputation of love of a mans Country, (called Popularity,) for the same Reason.

The same is true of a reputation for loving one'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.

Also, any quality that makes a man loved or feared by many is power. A reputation for such a quality is also power. Both are ways to gain the help and service of many people.

Good successe is Power; because it maketh reputation of Wisdome, or good fortune; which makes men either feare him, or rely on him.

Success is power because it gives a person a reputation for wisdom or good fortune. That reputation makes others either fear him or rely on him.

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

Friendliness increases the power of men already in power because friendliness wins 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.

A reputation for wise judgment in peace or war is power. This is because we more willingly trust wise people to govern us than we trust 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.

Nobility is power, but not everywhere. It is power only in states where nobles have privileges, because their power lies in those privileges.

Eloquence is Power; because it is seeming Prudence.

Eloquence is power because it gives the appearance of good judgment.

Forme is Power; because being a promise of Good, it recommendeth men to the favour of women and strangers.

Good looks are power because their promise of good things wins men the favor 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.

The sciences offer little power because they do not stand out, and so are not recognized in anyone. Moreover, only a few people possess scientific knowledge, and even those few know only a few subjects. For only people who have gained a good deal of scientific knowledge can recognize that others possess such knowledge.

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.

Arts serving the public, such as building fortifications, war machines, and other instruments of war, are forms of power. This is because these arts contribute to defense and victory. Although their true mother is science, specifically mathematics, the craftsman brings these arts into the world. Because the craftsman does so, people regard these arts as his offspring. (Ordinary people mistake the midwife for the mother.)

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.

A person's value, or worth, is their price, just as it is for all other things. That price is how much someone would give for the use of the person's power. So a person's worth is not fixed, but depends on another person's needs and judgment. A skilled military commander commands a high price when war is underway or near, but not in peacetime. A knowledgeable and honest judge is worth much in peacetime, but less in war. And with people, as with other things, the buyer, not the seller, sets the price. People may value themselves as highly as they can, as most people do. Yet their true value is no greater than the value others place on them.

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.

Showing how much we value one another is commonly called honoring or dishonoring. To value a man highly is to honor him. To value him lowly is to dishonor him. But high and low here are measured against the value each man places on himself.

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.

A man's public worth is the value the state places on him, commonly called DIGNITY. The state expresses this value through positions of command, judicial office, or public service. It also expresses this value through names and titles introduced to distinguish such worth.

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 ask someone for help of any kind is to HONOUR them, because asking shows we believe they can help. The harder the help is to provide, the greater 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 obey is to honor, because no one obeys someone they believe has no power to help or harm them. So to disobey is to dishonor.

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.

Giving a man large gifts honors him, because doing so buys his protection and acknowledges his power. Giving small gifts dishonors him, because such gifts are merely charity and suggest he needs small amounts of help. Working hard to advance another person's interests also honors him, as does flattery. Both show that we seek his protection or help. Neglecting someone dishonors him.

To give way, or place to another, in any Commodity, is to Honour; being a confession of greater power. To arrogate, is to Dishonour.

Giving someone else first claim to any benefit honors them, because doing so acknowledges their greater power. Claiming that priority for yourself dishonors them.

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 show any sign of love or fear toward someone is to honor them, because both express how much you value them. To show contempt, or less love or fear than someone expects, is to dishonor them, because you undervalue them.

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 praise someone, glorify them, or call them happy is to honor them. This is because only goodness, power, and happiness are valued. To insult, mock, or pity someone is to dishonor them.

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 speak thoughtfully to someone and behave respectfully and humbly in his presence is to honor him. These actions show fear of offending him. To speak rashly to him or behave obscenely, sloppily, or shamelessly in his presence is to dishonor him.

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 believe someone, trust him, or rely on him is to honor him. It shows that you think he has virtue and power. To distrust someone or not believe him is to dishonor him.

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.

Listening to a man's advice or speech of any kind is to honor him. It shows that we think he is wise, eloquent, or clever. Sleeping, leaving, or talking while he speaks is to dishonor him.

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 honor someone is to do things they consider signs of honor, or that law or custom defines as such. This is honor because approving the honor others show means acknowledging the power others acknowledge. To refuse to do these things is to dishonor the person.

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 agree with someone’s opinion is to honor them, because agreement shows approval of their judgment and wisdom. To disagree is to dishonor them and accuse them of error. If the disagreement concerns many things, it also accuses them of foolishness.

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

To imitate someone is to honor them, because imitation shows strong approval. To imitate your enemy is to dishonor yourself.

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.

Honoring the people someone honors also honors that person, because it shows approval of that person's judgment. Honoring that person's enemies dishonors that person.

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.

To seek someone’s advice or give them difficult tasks is to honor them. Doing so shows respect for their wisdom or other abilities. To refuse such roles to people who seek them is to dishonor them.

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.

All these ways of showing honor are natural, both within and outside states. But states also have other forms of honor. In states, the person or people with supreme authority can make anything they choose a sign of honor.

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.

A sovereign honors a subject with any title, office, job, or action he wants understood as a sign of his intention to honor that subject.

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.

The King of Persia honoured Mordecay by ordering him to be led through the streets in the king’s robe. Mordecay was to ride one of the king’s horses, with a crown on his head. A prince was to go before him, proclaiming, “This is how the king treats a man he wishes to honour.” Yet another King of Persia, or the same king on another occasion, granted a man permission to wear a royal robe. The man had requested this reward for some great service. But the king added that the man must wear the robe as the king’s fool. Wearing the robe then became a dishonour. The same applies to civil honours, such as positions as magistrates, public offices, titles, and, in some places, painted coats of arms and shields. People honour those who hold these distinctions because the distinctions are signs of favour within the commonwealth. Such favour is power.

Honourable is whatsoever possession, action, or quality, is an argument and signe of Power.

Any possession, action, or quality that provides evidence and a sign of power is honorable.

And therefore To be Honoured, loved, or feared of many, is Honourable; as arguments of Power. To be Honoured of few or none, Dishonourable.

Therefore, being honored, loved, or feared by many is honorable because these are signs of power. Being honored by few or no people is dishonorable.

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.

Good fortune, if lasting, is honorable as a sign of God’s favor. Bad fortune and losses are dishonorable. Wealth is honorable because wealth is power. Poverty is dishonorable. Greatness of spirit, generosity, hope, courage, and confidence are honorable because they come from awareness of one’s power. Smallness of spirit, stinginess, fear, and self-doubt are dishonorable.

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.

Deciding in good time what to do is honorable because it shows disregard for small difficulties and dangers. Indecision is dishonorable because it shows that a person gives too much weight to small obstacles and advantages. For when a man has weighed his options as long as time allows but still cannot decide, they differ little in importance. So if he still does not decide, he gives too much weight to small things, which shows a timid spirit.

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.

All actions and words that come, or seem to come, from great experience, knowledge, judgment, or intelligence are honorable. This is because experience, knowledge, judgment, and intelligence are all forms of power. Actions or words that come from error, ignorance, or foolishness are dishonorable.

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.

A serious manner is honorable when it seems to come from a mind occupied with something else. This is because being occupied is a sign of power. But if someone seems serious only to appear serious, that manner is dishonorable. For the first kind of seriousness is like the steadiness of a ship loaded with goods. But the second is like the steadiness of a ship weighed down with sand and other rubbish.

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.

Being well known for wealth, public office, great deeds, or any outstanding virtue is honorable. Such recognition is a sign of the power that makes a person stand out. By contrast, being unknown is dishonorable.

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.

Being descended from prominent parents is honorable because it makes gaining help and friendship from your ancestors’ connections easier. By contrast, being descended from little-known parents is dishonorable.

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.

Fair actions that come at a personal loss are honorable because they show greatness of spirit. For greatness of spirit is a sign of power. By contrast, cunning, evasion, and disregard for fairness are dishonorable.

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.

Whether an action is just or unjust makes no difference to honour, provided the action is great and difficult. Such an action is therefore a sign of great power, and honour consists only in the belief that someone has power. So the ancient pagans did not think they dishonoured the gods by portraying them committing rape, theft, and other great but unjust or impure acts in their poems. Instead, they thought these portrayals greatly honoured the gods. Thus, nothing about Jupiter is celebrated more than his adulteries, and nothing about Mercury more than his frauds and thefts. In a hymn by Homer, the greatest praise of Mercury is this: he was born in the morning, invented music at noon, and before night stole Appollo’s cattle 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.

Also, before large states were established, people saw no dishonor in being a pirate or a highway robber. Instead, people considered robbery a lawful trade, not only among the Greeks but among all other nations too. The histories of ancient times make this clear. Even today, in this part of the world, private duels are honorable, though illegal. Duels will always remain honorable until honor is awarded to those who refuse and disgrace to those who issue challenges. For duels, too, often arise from courage. And courage is always based on strength or skill, both of which are forms of power. But most duels arise from reckless words and fear of dishonor in one or both fighters. Having committed themselves through recklessness, the fighters are driven to fight to avoid 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.

Hereditary heraldic shields and coats of arms are honorable where they carry special privileges. Otherwise, they are not. For their power comes from those privileges, wealth, or something else equally honored in other people. This kind of honor, commonly called gentry, came from the ancient Germans. For it was never known anywhere unfamiliar with German customs. Nor is it now practiced anywhere the Germans have not lived. Ancient Greek commanders painted their shields with whatever designs they pleased when they went to war. An unpainted shield was therefore a sign of poverty and of an ordinary soldier. But they did not pass these designs down to their heirs. The Romans passed down their family symbols. But these were images of their ancestors, not their ancestors’ heraldic designs. Among the peoples of Asia, Africa, and America, no such custom exists or has ever existed. Only the Germans had this custom. From them, it spread to England, France, Spain, and Italy. This happened when Germans came in large numbers, either to help the Romans or to make their own conquests in these western 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.

In ancient times, Germany, like all other countries in their beginnings, was divided among countless petty lords or family heads. These lords were constantly at war with one another. They painted their armor, shields, or coats with pictures of animals or other things. Their main purpose was to let their followers recognize them when they were fully armed. They also did this partly for decoration. They also placed a prominent, visible mark on the crest of their helmets. These decorations on their armor and helmet crests passed down to their children. The eldest inherited them unchanged, while the others received some distinguishing mark. The old master, called the Here-alt in Dutch, chose whatever distinguishing mark he thought suitable. But when many such families joined together to form a larger monarchy, the Here-alt’s duty became a separate, specialized office. This duty was to distinguish their coats of arms. The descendants of these lords make up the great and ancient gentry. Their coats of arms mostly show living creatures known for courage and plunder. Others show castles, battlements, belts, weapons, bars, palisades, and other symbols of war. At that time, nothing but military virtue was honored. Later, not only kings but also popular commonwealths granted various kinds of coats of arms. They granted these to those going to war or returning from it, to encourage or reward their service. An attentive reader can find all this in ancient Greek and Latin histories. These histories describe the German people and their customs at the time.

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.

Titles of honour, such as Duke, Count, Marquis, and Baron, are honourable. They show the value placed on their holders by the sovereign power of the Commonwealth. In earlier times, these titles referred to offices and positions of command. Some came from the Romans, others from the Germans and French. Dukes, called Duces in Latin, were generals in war. Counts, called Comites, were men who accompanied the general out of friendship. They were left to govern and defend places that had been conquered and brought to peace. Marquises, called Marchiones, were Counts who governed the Marches, or border regions of the Empire. The titles Duke, Count, and Marquis entered the Empire around the time of Constantine the Great. They came from the customs of the German military. But Baron seems to have been a title among the Gauls, meaning a great man. Such men served Kings or Princes, who employed them in war as personal attendants. The word seems to have developed from Vir into Ber and Bar. In the language of the Gauls, Ber and Bar meant the same as Vir in Latin. From these forms came Bero and Baro. So these men were called Berones, later Barones, and, in Spanish, Varones. Anyone wanting a more detailed account of the origins of titles of honour can consult Mr. Selden’s excellent treatise. I have drawn this account from that work. Over time, troubles and the need for good, peaceful government led these honourable offices to become mere titles. Their main purpose was to distinguish subjects by rank, position, and order of precedence in the Commonwealth. Men were made Dukes, Counts, Marquises, and Barons of places where they had neither property nor authority. Other titles were also created for the same purpose.

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.

WORTHINESS differs from a person’s worth or value, and also from his merit or what he deserves. Worthiness consists in a specific power or ability to do what a person is said to be worthy of. This specific ability is usually called FITNESS 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.

For the person most worthy to command, judge, or hold any other responsibility is best equipped to perform those duties. The person most worthy of wealth has the qualities most needed to use wealth well. Even without any of these qualities, someone may still be a worthy person, valued for something else. Again, a person may be worthy of wealth, office, or employment without having any right to it before someone else. Such a person therefore cannot be said to merit or deserve it. For merit assumes a right, and that what is deserved is owed because of a promise. I will say more about this when I discuss contracts.