concerning civil government-第3章

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and　preservation；　and　a　state　of　enmity；　malice；　violence　and　mutual

destruction　are　one　from　another。　Men　living　together　according　to

reason　without　a　common　superior　on　earth；　with　authority　to　judge

between　them；　is　properly　the　state　of　Nature。　But　force；　or　a

declared　design　of　force　upon　the　person　of　another；　where　there　is　no

common　superior　on　earth　to　appeal　to　for　relief；　is　the　state　of　war；

and　it　is　the　want　of　such　an　appeal　gives　a　man　the　right　of　war　even

against　an　aggressor；　though　he　be　in　society　and　a　fellow…subject。

Thus；　a　thief　whom　I　cannot　harm；　but　by　appeal　to　the　law；　for　having

stolen　all　that　I　am　worth；　I　may　kill　when　he　sets　on　me　to　rob　me

but　of　my　horse　or　coat；　because　the　law；　which　was　made　for　my

preservation；　where　it　cannot　interpose　to　secure　my　life　from　present

force；　which　if　lost　is　capable　of　no　reparation；　permits　me　my　own

defence　and　the　right　of　war；　a　liberty　to　kill　the　aggressor；　because

the　aggressor　allows　not　time　to　appeal　to　our　common　judge；　nor　the

decision　of　the　law；　for　remedy　in　a　case　where　the　mischief　may　be

irreparable。　Want　of　a　common　judge　with　authority　puts　all　men　in　a

state　of　Nature；　force　without　right　upon　a　man's　person　makes　a　state

of　war　both　where　there　is；　and　is　not；　a　common　judge。

　　20。　But　when　the　actual　force　is　over；　the　state　of　war　ceases

between　those　that　are　in　society　and　are　equally　on　both　sides

subject　to　the　judge；　and；　therefore；　in　such　controversies；　where　the

question　is　put；　〃Who　shall　be　judge？〃　it　cannot　be　meant　who　shall

decide　the　controversy；　every　one　knows　what　Jephtha　here　tells　us；

that　〃the　Lord　the　Judge〃　shall　judge。　Where　there　is　no　judge　on

earth　the　appeal　lies　to　God　in　Heaven。　That　question　then　cannot　mean

who　shall　judge；　whether　another　hath　put　himself　in　a　state　of　war

with　me；　and　whether　I　may；　as　Jephtha　did；　appeal　to　Heaven　in　it？　Of

that　I　myself　can　only　judge　in　my　own　conscience；　as　I　will　answer　it

at　the　great　day　to　the　Supreme　Judge　of　all　men。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Chapter　IV

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Of　Slavery



　　21。　The　natural　liberty　of　man　is　to　be　free　from　any　superior　power

on　earth；　and　not　to　be　under　the　will　or　legislative　authority　of

man；　but　to　have　only　the　law　of　Nature　for　his　rule。　The　liberty　of

man　in　society　is　to　be　under　no　other　legislative　power　but　that

established　by　consent　in　the　commonwealth；　nor　under　the　dominion

of　any　will；　or　restraint　of　any　law；　but　what　that　legislative

shall　enact　according　to　the　trust　put　in　it。　Freedom；　then；　is　not

what　Sir　Robert　Filmer　tells　us：　〃A　liberty　for　every　one　to　do　what

he　lists；　to　live　as　he　pleases；　and　not　to　be　tied　by　any　laws〃；

but　freedom　of　men　under　government　is　to　have　a　standing　rule　to　live

by；　common　to　every　one　of　that　society；　and　made　by　the　legislative

power　erected　in　it。　A　liberty　to　follow　my　own　will　in　all　things

where　that　rule　prescribes　not；　not　to　be　subject　to　the　inconstant；

uncertain；　unknown；　arbitrary　will　of　another　man；　as　freedom　of

nature　is　to　be　under　no　other　restraint　but　the　law　of　Nature。

　　22。　This　freedom　from　absolute；　arbitrary　power　is　so　necessary

to；　and　closely　joined　with；　a　man's　preservation；　that　he　cannot　part

with　it　but　by　what　forfeits　his　preservation　and　life　together。　For　a

man；　not　having　the　power　of　his　own　life；　cannot　by　compact　or　his

own　consent　enslave　himself　to　any　one；　nor　put　himself　under　the

absolute；　arbitrary　power　of　another　to　take　away　his　life　when　he

pleases。　Nobody　can　give　more　power　than　he　has　himself；　and　he　that

cannot　take　away　his　own　life　cannot　give　another　power　over　it。

Indeed；　having　by　his　fault　forfeited　his　own　life　by　some　act　that

deserves　death；　he　to　whom　he　has　forfeited　it　may；　when　he　has　him　in

his　power；　delay　to　take　it；　and　make　use　of　him　to　his　own　service；

and　he　does　him　no　injury　by　it。　For；　whenever　he　finds　the　hardship

of　his　slavery　outweigh　the　value　of　his　life；　it　is　in　his　power；

by　resisting　the　will　of　his　master；　to　draw　on　himself　the　death　he

desires。

　　23。　This　is　the　perfect　condition　of　slavery；　which　is　nothing

else　but　the　state　of　war　continued　between　a　lawful　conqueror　and　a

captive；　for　if　once　compact　enter　between　them；　and　make　an　agreement

for　a　limited　power　on　the　one　side；　and　obedience　on　the　other；　the

state　of　war　and　slavery　ceases　as　long　as　the　compact　endures；　for；

as　has　been　said；　no　man　can　by　agreement　pass　over　to　another　that

which　he　hath　not　in　himself…　a　power　over　his　own　life。

　　I　confess；　we　find　among　the　Jews；　as　well　as　other　nations；　that

men　did　sell　themselves；　but　it　is　plain　this　was　only　to　drudgery；

not　to　slavery；　for　it　is　evident　the　person　sold　was　not　under　an

absolute；　arbitrary；　despotical　power；　for　the　master　could　not　have

power　to　kill　him　at　any　time；　whom　at　a　certain　time　he　was　obliged

to　let　go　free　out　of　his　service；　and　the　master　of　such　a　servant

was　so　far　from　having　an　arbitrary　power　over　his　life　that　he

could　not　at　pleasure　so　much　as　maim　him；　but　the　loss　of　an　eye　or

tooth　set　him　free　（Exod。　21。）。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Chapter　V

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Of　Property



　　24。　Whether　we　consider　natural　reason；　which　tells　us　that　men；

being　once　born；　have　a　right　to　their　preservation；　and

consequently　to　meat　and　drink　and　such　other　things　as　Nature　affords

for　their　subsistence；　or　〃revelation；〃　which　gives　us　an　account　of

those　grants　God　made　of　the　world　to　Adam；　and　to　Noah　and　his

sons；　it　is　very　clear　that　God；　as　King　David　says　（Psalm　115。　16）；

〃has　given　the　earth　to　the　children　of　men；〃　given　it　to　mankind　in

common。　But；　this　being　supposed；　it　seems　to　some　a　very　great

difficulty　how　any　one　should　ever　come　to　have　a　property　in

anything；　I　will　not　content　myself　to　answer；　that；　if　it　be

difficult　to　make　out　〃property〃　upon　a　supposition　that　God　gave

the　world　to　Adam　and　his　posterity　in　common；　it　is　impossible　that

any　man　but　one　universal　monarch　should　have　any　〃property〃　upon　a

supposition　that　God　gave　the　world　to　Adam　and　his　heirs　in

succession；　exclusive　of　all　the　rest　of　his　posterity；　but　I　shall

endeavour　to　show　how　men　might　come　to　have　a　property　in　several

parts　of　that　which　God　gave　to　mankind　in　common；　and　that　without

any　express　compact　of　all　the　commoners。

　　25。　God；　who　hath　given　the　world　to　men　in　common；　hath　also

given　them　reason　to　make　use　of　it　to　the　best　advantage　of　life

and　convenience。　The　earth　and　all　that　is　therein　is　given　to　men　for

the　support　and　comfort　of　their　being。　And　though　all　the　fruits　it

naturally　produces；　and　beasts　it　feeds；　belong　to　mankind　in

common；　as　they　are　produced　by　the　spontaneous　hand　of　Nature；　and

nobody　has　originally　a　private　dominion　exclusive　of　the　rest　of

mankind　in　any　of　them；　as　they　are　thus　in　their　natural　state；　yet

being　given　for　the　use　of　men；　there　must　of　necessity　be　a　means

to　appropriate　them　some　way　or　other　before　they　can　be　of　any　use；

or　at　all　beneficial；　to　any　particular　men。　The　fruit　or　venison

which　nourishes　the　wild　Indian；　who　knows　no　enclosure；　and　is

still　a　tenant　in　common；　must　be　his；　and　so　his…　i。e。；　a　part　of

him；　that　another　can　no　longer　have　any　right　to　it　before　it　can

do　him　any　good　for　the　support　of　his　life。

　　26。　Though　the　earth　and　all　inferior　creatures　be　common　to　all

men；　yet　every　man　has　a　〃property〃　in　his　own　〃person。〃　This　nobody

has　any　right　to　but　himself。　The　〃labour〃　of　his　body　and　the

〃work〃　of　his　hands；　we　may　say；　are　properly　his。　Whatsoever；　then；

he　removes　out　of　the　state　that　Nature　hath　provided　and　left　it

in；　he　hath　mixed　his　labour　with　it；　and　joined　to　it　something

that　is　his　own；　and　thereby　makes　it　his　property。　It　being　by　him

removed　from　the　common　state　Nature　placed　it　in；　it　hath　by　this

labour　something　annexed　to　it　that　excludes　the　common　right　of　other

men。　For　this　〃labour〃　being　the　unquestionable　property　of　the

labourer；　no　man　but　he　can　have　a　right　to　what　that　is　once　joined

to；　at　least　where　there　is　enough；　and　as　good　left　in　common　for

others。

　　27。　He　that　is　nourished　by　the　acorns　he　picked　up　under　an　oak；　or

the　apples　he　gathered　from　the　trees　in　the　wood；　has　certainly

appropriated　them　to　himself。　Nobody　can　deny　but　the　nourishment　is

his。　I　ask；　then；　when　did　they　begin　to　be　his？　when　he　digested？

or　when　he　ate？　or　when　he　boiled？　or　when　he　brought　them　home？　or

when　he　picked　them　up？　And　it　is　plain；　if　the　first　gathering　made

them　not　his；　nothing　else　could。　That　labour　put　a　distinction

between　them　and　common。　That　added　something　to　them　more　than

Nature；　the　common　mother　of　all；　had　done；　and　so　they　became　his

private　right。　And　will　any　one　say　he　had　no　right　to　those　acorns　or

apples　he　thus　appropriated　because　he　had　not　the　consent　of　all

mankind　to　make　them　his？　Was　it　a　robbery　thus　to　assume　to　himself

what　belonged　to　all　in　common？　If　such　a　consent　as　that　was

necessary；　man　had　starved；　notwithstanding　the　plenty　God　had　given

him。　We　see　in　commons；　which　remain　so　by　compact；　that　it　is　the

taking　any　part　of　what　is　common；　and　removing　it　out　of　the　state

Nature　leaves　it　in；　which　begins　the　property；　without　which　the

common　is　of　no　use。　And　the　taking　of　this　or　that　part　does　not

depend　on　the　express　consent　of　all　the　commoners。　Thus；　the　grass　my

horse　has　bit；　the　turfs　my　servant　has　cut；　and　the　ore　I　have　digged

in　any　place；　where　I　have　a　right　to　them　in　common　with　others；

become　my　property　without　the　assignation　or　consent　of　anybody。

The　labour　that　was　mine；　removing　them　out　of　that　common　state

they　were　in；　hath　fixed　my　property　in　them。

　　28。　By　making　an　explicit　consent　of　every　commoner　necessary　to　any

one's　appropriating　to　himself　any　part　of　what　is　given　in　common。

Children　or　servants　could　not　cut　the　meat　which　their　father　or

master　had　provided　for　them　in　common　without　assigning　to　every

one　his　peculiar　part。　Though　the　water　running　in　the　fountain　be

every　one's；　yet　who　can　doubt　but　that　in　the　pitcher　is　his　only　who

drew　it　out？　His　labour　hath　taken　it　out　of　the　hands　of　Nature　where

it　was　common；　and　belonged　equally　to　all　her　children；　and　hath

thereby　appropriated　it　to　himself。

　　29。　Thus　this　law　of　reason　makes　the　deer　that　Indian's　who　hath

killed　it；　it　is　allowed　to　be　his　goods　who　hath　bestowed　his

labour　upon　it；　though；　before；　it　was　the　common　right　of　every

one。　And　amongst　those　who　are　counted　the　civilised　part　of

mankind；　who　have　made　and　multiplied　positive　laws　to　determine

property；　this　original　law　of　Nature　for　the　beginning　of　property；

in　what　was　before　common；　still　takes　place；　and　by　virtue　thereof；

what　fish　any　one　catches　in　the　ocean；　that　great　and　still　remaining

common　of　mankind；　or　what　amber…gris　any　one　takes　up　here　is　by

the　labour　that　removes　it　out　of　that　common　state　Nature　left　it　in；

made　his　prop