concerning civil government-第22部分

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for　their　good　and　the　preservation　of　their　property。　Now　this　power；

which　every　man　has　in　the　state　of　Nature；　and　which　he　parts　with　to

the　society　in　all　such　cases　where　the　society　can　secure　him；　is

to　use　such　means　for　the　preserving　of　his　own　property　as　he

thinks　good　and　Nature　allows　him；　and　to　punish　the　breach　of　the　law

of　Nature　in　others　so　as　（according　to　the　best　of　his　reason）　may

most　conduce　to　the　preservation　of　himself　and　the　rest　of　mankind；

so　that　the　end　and　measure　of　this　power；　when　in　every　man's

hands；　in　the　state　of　Nature；　being　the　preservation　of　all　of　his

society…　that　is；　all　mankind　in　general…　it　can　have　no　other　end

or　measure；　when　in　the　hands　of　the　magistrate；　but　to　preserve　the

members　of　that　society　in　their　lives；　liberties；　and　possessions；

and　so　cannot　be　an　absolute；　arbitrary　power　over　their　lives　and

fortunes；　which　are　as　much　as　possible　to　be　preserved；　but　a　power

to　make　laws；　and　annex　such　penalties　to　them　as　may　tend　to　the

preservation　of　the　whole；　by　cutting　off　those　parts；　and　those　only；

which　are　so　corrupt　that　they　threaten　the　sound　and　healthy；　without

which　no　severity　is　lawful。　And　this　power　has　its　original　only　from

compact　and　agreement　and　the　mutual　consent　of　those　who　make　up

the　community。

　　172。　Thirdly；　despotical　power　is　an　absolute；　arbitrary　power　one

man　has　over　another；　to　take　away　his　life　whenever　he　pleases；　and

this　is　a　power　which　neither　Nature　gives；　for　it　has　made　no　such

distinction　between　one　man　and　another；　nor　compact　can　convey。　For

man；　not　having　such　an　arbitrary　power　over　his　own　life；　cannot　give

another　man　such　a　power　over　it；　but　it　is　the　effect　only　of

forfeiture　which　the　aggressor　makes　of　his　own　life　when　he　puts

himself　into　the　state　of　war　with　another。　For　having　quitted　reason；

which　God　hath　given　to　be　the　rule　betwixt　man　and　man；　and　the

peaceable　ways　which　that　teaches；　and　made　use　of　force　to　compass

his　unjust　ends　upon　another　where　he　has　no　right；　he　renders　himself

liable　to　be　destroyed　by　his　adversary　whenever　he　can；　as　any

other　noxious　and　brutish　creature　that　is　destructive　to　his　being。

And　thus　captives；　taken　in　a　just　and　lawful　war；　and　such　only；

are　subject　to　a　despotical　power；　which；　as　it　arises　not　from

compact；　so　neither　is　it　capable　of　any；　but　is　the　state　of　war

continued。　For　what　compact　can　be　made　with　a　man　that　is　not

master　of　his　own　life？　What　condition　can　he　perform？　And　if　he　be

once　allowed　to　be　master　of　his　own　life；　the　despotical；　arbitrary

power　of　his　master　ceases。　He　that　is　master　of　himself　and　his　own

life　has　a　right；　too；　to　the　means　of　preserving　it；　so　that　as

soon　as　compact　enters；　slavery　ceases；　and　he　so　far　quits　his

absolute　power　and　puts　an　end　to　the　state　of　war　who　enters　into

conditions　with　his　captive。

　　173。　Nature　gives　the　first　of　these…　viz。；　paternal　power　to

parents　for　the　benefit　of　their　children　during　their　minority；　to

supply　their　want　of　ability　and　understanding　how　to　manage　their

property。　（By　property　I　must　be　understood　here；　as　in　other

places；　to　mean　that　property　which　men　have　in　their　persons　as

well　as　goods。）　Voluntary　agreement　gives　the　second…　viz。；

political　power　to　governors；　for　the　benefit　of　their　subjects；　to

secure　them　in　the　possession　and　use　of　their　properties。　And

forfeiture　gives　the　third…　despotical　power　to　lords　for　their　own

benefit　over　those　who　are　stripped　of　all　property。

　　174。　He　that　shall　consider　the　distinct　rise　and　extent；　and　the

different　ends　of　these　several　powers；　will　plainly　see　that　paternal

power　comes　as　far　short　of　that　of　the　magistrate　as　despotical

exceeds　it；　and　that　absolute　dominion；　however　placed；　is　so　far　from

being　one　kind　of　civil　society　that　it　is　as　inconsistent　with　it

as　slavery　is　with　property。　Paternal　power　is　only　where　minority

makes　the　child　incapable　to　manage　his　property；　political　where

men　have　property　in　their　own　disposal；　and　despotical　over　such　as

have　no　property　at　all。

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Chapter　XVI

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　Of　Conquest



　　175。　THOUGH　governments　can　originally　have　no　other　rise　than

that　before　mentioned；　nor　polities　be　founded　on　anything　but　the

consent　of　the　people；　yet　such　have　been　the　disorders　ambition　has

filled　the　world　with；　that　in　the　noise　of　war；　which　makes　so

great　a　part　of　the　history　of　mankind；　this　consent　is　little　taken

notice　of；　and；　therefore；　many　have　mistaken　the　force　of　arms　for

the　consent　of　the　people；　and　reckon　conquest　as　one　of　the　originals

of　government。　But　conquest　is　as　far　from　setting　up　any　government

as　demolishing　a　house　is　from　building　a　new　one　in　the　place。

Indeed；　it　often　makes　way　for　a　new　frame　of　a　commonwealth　by

destroying　the　former；　but；　without　the　consent　of　the　people；　can

never　erect　a　new　one。

　　176。　That　the　aggressor；　who　puts　himself　into　the　state　of　war　with

another；　and　unjustly　invades　another　man's　right；　can；　by　such　an

unjust　war；　never　come　to　have　a　right　over　the　conquered；　will　be

easily　agreed　by　all　men；　who　will　not　think　that　robbers　and

pirates　have　a　right　of　empire　over　whomsoever　they　have　force

enough　to　master；　or　that　men　are　bound　by　promises　which　unlawful

force　extorts　from　them。　Should　a　robber　break　into　my　house；　and；

with　a　dagger　at　my　throat；　make　me　seal　deeds　to　convey　my　estate

to　him；　would　this　give　him　any　title？　Just　such　a　title　by　his

sword　has　an　unjust　conqueror　who　forces　me　into　submission。　The

injury　and　the　crime　is　equal；　whether　committed　by　the　wearer　of　a

crown　or　some　petty　villain。　The　title　of　the　offender　and　the

number　of　his　followers　make　no　difference　in　the　offence；　unless　it

be　to　aggravate　it。　The　only　difference　is；　great　robbers　punish

little　ones　to　keep　them　in　their　obedience；　but　the　great　ones　are

rewarded　with　laurels　and　triumphs；　because　they　are　too　big　for　the

weak　hands　of　justice　in　this　world；　and　have　the　power　in　their　own

possession　which　should　punish　offenders。　What　is　my　remedy　against

a　robber　that　so　broke　into　my　house？　Appeal　to　the　law　for　justice。

But　perhaps　justice　is　denied；　or　I　am　crippled　and　cannot　stir；

robbed；　and　have　not　the　means　to　do　it。　If　God　has　taken　away　all

means　of　seeking　remedy；　there　is　nothing　left　but　patience。　But　my

son；　when　able；　may　seek　the　relief　of　the　law；　which　I　am　denied；

he　or　his　son　may　renew　his　appeal　till　he　recover　his　right。　But

the　conquered；　or　their　children；　have　no　court…　no　arbitrator　on

earth　to　appeal　to。　Then　they　may　appeal；　as　Jephtha　did；　to　Heaven；

and　repeat　their　appeal　till　they　have　recovered　the　native　right　of

their　ancestors；　which　was　to　have　such　a　legislative　over　them　as　the

majority　should　approve　and　freely　acquiesce　in。　If　it　be　objected

this　would　cause　endless　trouble；　I　answer；　no　more　than　justice　does；

where　she　lies　open　to　all　that　appeal　to　her。　He　that　troubles　his

neighbour　without　a　cause　is　punished　for　it　by　the　justice　of　the

court　he　appeals　to。　And　he　that　appeals　to　Heaven　must　be　sure　he　has

right　on　his　side；　and　a　right；　too；　that　is　worth　the　trouble　and

cost　of　the　appeal；　as　he　will　answer　at　a　tribunal　that　cannot　be

deceived；　and　will　be　sure　to　retribute　to　every　one　according　to

the　mischiefs　he　hath　created　to　his　fellow…subjects…　that　is；　any

part　of　mankind。　From　whence　it　is　plain　that　he　that　conquers　in　an

unjust　war　can　thereby　have　no　title　to　the　subjection　and　obedience

of　the　conquered。

　　177。　But　supposing　victory　favours　the　right　side；　let　us　consider　a

conqueror　in　a　lawful　war；　and　see　what　power　he　gets；　and　over　whom。

　　First；　it　is　plain　he　gets　no　power　by　his　conquest　over　those

that　conquered　with　him。　They　that　fought　on　his　side　cannot　suffer　by

the　conquest；　but　must；　at　least；　be　as　much　free　men　as　they　were

before。　And　most　commonly　they　serve　upon　terms；　and　on　condition　to

share　with　their　leader；　and　enjoy　a　part　of　the　spoil　and　other

advantages　that　attend　the　conquering　sword；　or；　at　least；　have　a　part

of　the　subdued　country　bestowed　upon　them。　And　the　conquering　people

are　not；　I　hope；　to　be　slaves　by　conquest；　and　wear　their　laurels　only

to　show　they　are　sacrifices　to　their　leader's　triumph。　They　that　found

absolute　monarchy　upon　the　title　of　the　sword　make　their　heroes；　who

are　the　founders　of　such　monarchies；　arrant　〃draw…can…sirs；〃　and

forget　they　had　any　officers　and　soldiers　that　fought　on　their　side　in

the　battles　they　won；　or　assisted　them　in　the　subduing；　or　shared　in

possessing　the　countries　they　mastered。　We　are　told　by　some　that　the

English　monarchy　is　founded　in　the　Norman　Conquest；　and　that　our

princes　have　thereby　a　title　to　absolute　dominion；　which；　if　it　were

true　（as　by　the　history　it　appears　otherwise）；　and　that　William　had

a　right　to　make　war　on　this　island；　yet　his　dominion　by　conquest　could

reach　no　farther　than　to　the　Saxons　and　Britons　that　were　then

inhabitants　of　this　country。　The　Normans　that　came　with　him　and　helped

to　conquer；　and　all　descended　from　them；　are　free　men　and　no

subjects　by　conquest；　let　that　give　what　dominion　it　will。　And　if　I　or

anybody　else　shall　claim　freedom　as　derived　from　them；　it　will　be　very

hard　to　prove　the　contrary；　and　it　is　plain；　the　law　that　has　made

no　distinction　between　the　one　and　the　other　intends　not　there

should　be　any　difference　in　their　freedom　or　privileges。

　　178。　But　supposing；　which　seldom　happens；　that　the　conquerors　and

conquered　never　incorporate　into　one　people　under　the　same　laws　and

freedom；　let　us　see　next　what　power　a　lawful　conqueror　has　over　the

subdued；　and　that　I　say　is　purely　despotical。　He　has　an　absolute　power

over　the　lives　of　those　who；　by　an　unjust　war；　have　forfeited　them；

but　not　over　the　lives　or　fortunes　of　those　who　engaged　not　in　the

war；　nor　over　the　possessions　even　of　those　who　were　actually

engaged　in　it。

　　179。　Secondly；　I　say；　then；　the　conqueror　gets　no　power　but　only