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comparison with the enemy we fear; and is then PART II. sufficient, when the odds of the enemy is not of so visible and conspicuous moment, to determine the event of war, as to move him to attempt.
And be there never so great a multitude ; yet if Nor from a their actions be directed according to their parti- tude, unless
directed by one cular judgments, and particular appetites, they can judgment? expect thereby no defence, nor protection, neither against a common enemy, nor against the injuries of one another. For being distracted in opinions concerning the best use and application of their strength, they do not help but hinder one another; and reduce their strength by mutual opposition to nothing: whereby they are easily, not only subdued by a very few that agree together ; but also when there is no common enemy, they make war upon each other, for their particular interests. For if we could suppose a great multitude of men to consent in the observation of justice, and other laws of nature, without a common power to keep them all in awe; we might as well suppose
all mankind to do the same; and then there neither would be, nor need to be any civil government, or commonwealth at all; because there would be peace without subjection. Nor is it enough for the security, which men And that
continually. desire should last all the time of their life, that they be governed, and directed by one judgment, for a limited time ; as in one battle, or one war. For though they obtain a victory by their unanimous endeavour against a foreign enemy; yet afterwards, when either they have no common enemy, or he that by one part is held for an enemy, is by another part held for a friend, they must
PART II. needs by the difference of their interests dissolve,
and fall again into a war amongst themselves. Why certain It is true, that certain living creatures, as bees, out reason, or and ants, live sociably one with another, which are speech, do
therefore by Aristotle numbered amongst political nevertheless live in society, creatures ; and yet have no other direction, than coercive power. their particular judgments and appetites ; nor
speech, whereby one of them can signify to another, what he thinks expedient for the common benefit: and therefore some man may perhaps desire to know, why mankind cannot do the same. To which I answer,
First, that men are continually in competition for honour and dignity, which these creatures are not; and consequently amongst men there ariseth on that ground, envy and hatred, and finally war; but amongst these not so.
Secondly, that amongst these creatures, the common good differeth not from the private ; and being by nature inclined to their private, they procure thereby the common benefit. But man, whose joy consisteth in comparing himself with other men, can relish nothing but what is eminent.
Thirdly, that these creatures, having not, as man, the use of reason, do not see, nor think they see any fault, in the administration of their common business; whereas amongst men, there are very many, that think themselves wiser, and abler to govern the public, better than the rest; and these strive to reform and innovate, one this way, another that way; and thereby bring it into distraction and civil war.
Fourthly, that these creatures, though they have some use of voice, in making known to one another
their desires, and other affections ; yet they want PART II. that art of words, by which some men can represent to others, that which is good, in the likeness of evil; and evil, in the likeness of good; and augment, or diminish the apparent greatness of good and evil ; discontenting men, and troubling their peace at their pleasure.
Fifthly, irrational creatures cannot distinguish between injury, and damage ; and therefore as long as they be at ease, they are not offended with their fellows: whereas man is then most troublesome, when he is most at ease: for then it is that he loves to shew his wisdom, and control the actions of them that govern the commonwealth.
Lastly, the agreement of these creatures is natural; that of men, is by covenant only, which is artificial: and therefore it is no wonder if there be somewhat else required, besides covenant, to make their agreement constant and lasting; which is a common power, to keep them in awe, and to direct their actions to the common benefit. The only way to erect such a common power, as of a common
The generation may be able to defend them from the invasion of wealth, foreigners, and the injuries of one another, and thereby to secure them in such sort, as that by their own industry, and by the fruits of the earth, they may nourish themselves and live contentedly; is, to confer all their power and strength upon one man, or upon one assembly of men, that may reduce all their wills, by plurality of voices, unto one will: which is as much as to say, to appoint one man, or assembly of men, to bear their person ; and every one to own, and acknowledge himself to be author of whatsoever he that so beareth their per
PART II. son, shall act, or cause to be acted, in those things
which concern the common peace and safety; and therein to submit their wills, every one to his will, and their judgments, to his judgment. This is more than consent, or concord; it is a real unity of them all, in one and the same person, made by covenant of every man with every man, in such manner, as if every man should say to every man, I authorise and give up my right of governing myself, to this man, or to this assembly of men, on this condition, that thou give up thy right to him, and authorize all his actions in like manner. This done, the multitude so united in one person, is called a coMMONWEALTH, in Latin CIVITAS. This is the generation of that great LEVIATHAN, or rather, to speak more reverently, of that mortal god, to which we owe under the immortal God, our peace and defence. For by this authority, given him by every particular man in the commonwealth, he hath the use of so much power and strength conferred on him, that by terror thereof, he is enabled to perform the wills of them all, to peace at home, and mutual aid against their ene
mies abroad. And in him consisteth the essence The definition of the commonwealth ; which, to define it, is one
person, of whose acts a great multitude, by mutual covenants one with another, have made themselves every one the author, to the end he may use the strength and means of them all, as he shall think
expedient, for their peace and common defence. Sovereign, and And he that carrieth this person, is called subject, what.
SOVEREIGN, and said to have sovereign power ; and every one besides, his SUBJECT.
The attaining to this sovereign power, is by two
of a commonwealth.
ways. One, by natural force; ás when a man PART 11. maketh his children, to submit themselves, and their children to his government, as being able to destroy them if they refuse ; or by war subdueth his enemies to his will, giving them their lives on that condition. The other, is when men agree amongst themselves, to submit to some man, or assembly of men, voluntarily, on confidence to be protected by him against all others. This latter, may be called a political commonwealth, or commonwealth by institution; and the former, a commonwealth by acquisition. And first, I shall speak of a commonwealth by institution.
OF THE RIGHTS OF SOVEREIGNS BY INSTITUTION.
A commonwealth is said to be instituted, when the act of in.
stituting a coma multitude of men do agree, and covenant, every monwealth,
what. one, with every one, that to whatsoever man, or assembly of men, shall be given by the major part, the right to present the person of them all, that is to say, to be their representative; every one, as well he that voted for it, as he that voted against it, shall authorize all the actions and judgments, of that man, or assembly of men, in the same manner, as if they were his own, to the end, to live peaceably amongst themselves, and be protected against other men.
From this institution of a commonwealth are the consederived all the rights, and faculties of him, or such instituthem, on whom sovereign power is conferred by the consent of the people assembled.