liberty-第5章

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　to　all　Creatures；　untill　either　by　sad　experience；　or　good　precepts；　it　so　fall　out　（which　in　many　never　happens）　that　the　Appetite；　of　present　matters；　be　dul'd　with　the　memory　of　things　past；　without　which；　the　discourse　of　most　quick　and　nimble　men；　on　this　subject；　is　but　cold　and　hungry。　　　　　But　if　it　so　happen；　that　being　met；　they　passe　their　time　in　relating　some　Stories；　and　one　of　them　begins　to　tell　one　which　concernes　himselfe；　instantly　every　one　of　the　rest　most　greedily　desires　to　speak　of　himself　too。　if　one　relate　some　wonder；　the　rest　will　tell　you　miracles；　if　they　have　them；　if　not；　they'l　fein　them：　Lastly；　that　I　may　say　somewhat　of　them　who　pretend　to　be　wiser　then　others；　if　they　meet　to　talk　of　Philosophy；　look　how　many　men；　so　many　would　be　esteem'd　Masters；　or　else　they　not　only　love　not　their　fellowes；　but　even　persecute　them　with　hatred：　So　clear　is　it　by　experience　to　all　men　who　a　little　more　narrowly　consider　Humane　affaires；　that　all　free　congress　ariseth　either　from　mutual　poverty；　or　from　vain　glory；　whence　the　parties　met；　endeavour　to　carry　with　them　either　some　benefit；　or　to　leave　behind　them　that　same　some　esteem　and　honour　with　those；　with　whom　they　have　been　conversant：　The　same　is　also　collected　by　reason　out　of　the　definitions　themselves；　of　Will；　Good；　Honour；　Profitable。　For　when　we　voluntarily　contract　Society；　in　all　manner　of　Society　we　look　after　the　object　of　the　Will；　i。e。　that；　which　every　one　of　those；　who　gather　together；　propounds　to　himselfe　for　good；　now　whatsoever　seemes　good；　is　pleasant；　and　relates　either　to　the　senses；　or　the　mind；　but　all　the　mindes　pleasure　is　either　Glory；　（or　to　have　a　good　opinion　of　ones　selfe）　or　referres　to　Glory　in　the　end；　the　rest　are　Sensuall；　or　conducing　to　sensuality；　which　may　be　all　comprehended　under　the　word　Conveniencies。　All　Society　therefore　is　either　for　Gain；　or　for　Glory；　（i。e。）　not　so　much　for　love　of　our　Fellowes；　as　for　love　of　our　Selves：　but　no　society　can　be　great；　or　lasting；　which　begins　from　Vain　Glory；　because　that　Glory　is　like　Honour；　if　all；　men　have　it；　no　man　hath　it；　for　they　consist　in　comparison　and　precellence；　neither　doth　the　society　of　others　advance　any　whit　the　cause　of　my　glorying　in　my　selfe；　for　every　man　must　account　himself；　such　as　he　can　make　himselfe；　without　the　help　of　others。　But　though　the　benefits　of　this　life　may　be　much　farthered　by　mutuall　help；　since　yet　those　may　be　better　attain'd　to　by　Dominion；　then　by　the　society　of　others：　I　hope　no　body　will　doubt　but　that　men　would　much　more　greedily　be　carryed　by　Nature；　if　all　fear　were　removed；　to　obtain　Dominion；　then　to　gaine　Society。　We　must　therefore　resolve；　that　the　Originall　of　all　great；　and　lasting　Societies；　consisted　not　in　the　mutuall　good　will　men　had　towards　each　other；　but　in　the　mutuall　fear　they　had　of　each　other。　　　　　Born　fit＇　Since　we　now　see　actually　a　constituted　Society　among　men；　and　none　living　out　of　it；　since　we　discern　all　desirous　of　congresse；　and　mutuall　correspondence；　it　may　seeme　a　wonderfull　kind　of　stupidity；　to　lay　in　the　very　threshold　of　this　Doctrine；　such　a　stumbling　block　before　t　he　Readers；　as　to　deny　Man　to　be　born　fit　for　Society：　Therefore　I　must　more　plainly　say；　That　it　is　true　indeed；　that　to　Man；　by　nature；　or　as　Man；　that　is；　as　soone　as　he　is　born；　Solitude　is　an　enemy；　for　Infants　have　need　of　others　to　help　them　to　live；　and　those　of　riper　years　to　help　them　to　live　well；　wherefore　I　deny　not　that　men　（even　nature　compelling）　desire　to　come　together。　But　civill　Societies　are　not　meer　Meetings；　but　Bonds；　to　the　making　whereof；　Faith　and　Compacts　are　necessary：　The　Vertue　whereof　to　Children；　and　Fooles；　and　the　profit　whereof　to　those　who　have　not　yet　tasted　the　miseries　which　accompany　its　defects；　is　altogether　unknown；　whence　it　happens；　that　those；　because　they　know　not　what　Society　is；　cannot　enter　into　it；　these；　because　ignorant　of　the　benefit　it　brings；　care　not　for　it。　Manifest　therefore　it　is；　that　all　men；　because　they　are　born　in　Infancy；　are　born　unapt　for　Society。　Many　also　（perhaps　most　men）　either　through　defect　of　minde；　or　want　of　education　remain　unfit　during　the　whole　course　of　their　lives；　yet　have　Infants；　as　well　as　those　of　riper　years；　an　humane　nature；　wherefore　Man　is　made　fit　for　Society　not　by　Nature；　but　by　Education：　furthermore；　although　Man　were　born　in　such　a　condition　as　to　desire　it；　it　followes　not；　that　he　therefore　were　Born　fit　to　enter　into　it；　for　it　is　one　thing　to　desire；　another　to　be　in　capacity　fit　for　what　we　desire；　for　even　they；　who　through　their　pride；　will　not　stoop　to　equall　conditions；　without　which　there　can　be　no　Society；　do　yet　desire　it。　　　　　The　mutuall　fear＇　It　is　objected：　It　is　so　improbable　that　men　should　grow　into　civill　Societies　out　of　fear；　that　if　they　had　been　afraid；　they　would　not　have　endur'd　each　others　looks：　They　Presume；　I　believe；　that　to　fear　is　nothing　else　then　to　be　affrighted：　I　comprehend　in　this　word　Fear；　a　certain　foresight　of　future　evill；　neither　doe　I　conceive　flight　the　sole　property　of　fear；　but　to　distrust；　suspect；　take　heed；　provide　so　that　they　may　not　fear；　is　also　incident　to　the　fearfull。　They　who　go　to　Sleep；　shut　their　Dores；　they　who　Travell　carry　their　Swords　with　them；　because　they　fear　Theives。　Kingdomes　guard　their　Coasts　and　Frontiers　with　Forts；　and　Castles；　Cities　are　compast　with　Walls；　and　all　for　fear　of　neighbouring　Kingdomes　and　Townes；　even　the　strongest　Armies；　and　most　accomplisht　for　Fight；　yet　sometimes　Parly　for　Peace；　as　fearing　each　others　Power；　and　lest　they　might　be　overcome。　It　is　through　fear　that　men　secure　themselves；　by　flight　indeed；　and　in　corners；　if　they　think　they　cannot　escaPe　otherwise；　but　for　the　most　part　by　Armes；　and　Defensive　Weapons；　whence　it　happens；　that　daring　to　come　forth；　they　know　each　others　Spirits；　but　then；　if　they　fight；　Civill　Society　ariseth　from　the　Victory；　if　they　agree；　from　their　Agreement。　　　　　III。　The　cause　of　mutuall　fear　consists　partly　in　the　naturall　equality　of　men；　partly　in　their　mutuall　will　of　hurting：　whence　it　comes　to　passe　that　we　can　neither　expect　from　others；　nor　promise　to　our　selves　the　least　security：　For　if　we　look　on　men　fullgrown；　and　consider　how　brittle　the　frame　of　our　humane　body　is；　（which　perishing；　all　its　strength；　vigour；　and　wisdome　it　selfe　perisheth　with　it）　and　how　easie　a　matter　it　is；　even　for　the　weakest　man　to　kill　the　strongest；　there　is　no　reason　why　any　man　trusting　to　his　own　strength　should　conceive　himself　made　by　nature　above　others：　they　are　equalls　who　can　doe　equall　things　one　against　the　other；　but　they　who　can　do　the　greatest　things；　（namely　kill）　can　doe　equall　things。　All　men　therefore　among　themselves　are　by　nature　equall；　the　inequality　we　now　discern；　hath　its　spring　from　the　Civill　Law。　　　　　IV。　All　men　in　the　State　of　nature　have　a　desire；　and　will　to　hurt；　but　not　proceeding　from　the　same　cause；　neither　equally　to　be　condemn'd；　for　one　man　according　to　that　naturall　equality　which　is　among　us；　permits　as　much　to　others；　as　he　assumes　to　himself　（which　is　an　argument　of　a　temperate　man；　and　one　that　rightly　values　his　power）；　another；　supposing　himselfe　above　others；　will　have　a　License　to　doe　what　he　lists；　and　challenges　Respect；　and　Honour；　as　due　to　him　before　others；　（which　is　an　Argument　of　a　fiery　spirit：）　This　mans　will　to　hurt　ariseth　from　Vain　glory；　and　the　false　esteeme　he　hath　of　his　owne　strength；　the　other's；　from　the　necessity　of　defending　himselfe；　his　liberty；　and　his　goods　against　this　mans　violence。　　　　　V。　Furthermore；　since　the　combate　of　Wits　is　the　fiercest；　the　greatest　discords　which　are；　must　necessarily　arise　from　this　Contention；　for　in　this　case　it　is　not　only　odious　to　contend　against；　but　also　not　to　consent；　for　not　to　approve　of　what　a　man　saith　is　no　lesse　then　tacitely　to　accuse　him　of　an　Errour　in　that　thing　which　he　speaketh；　as　in　very　many　things　to　dissent；　is　as　much　as　if　you　accounted　him　a　fool　whom　you　dissent　from；　which　may　appear　hence；　that　there　are　no　Warres　so　sharply　wag'd　as　between　Sects　of　the　same　Religion；　and　Factions　of　the　same　Commonweale；　where　the　Contestation　is　Either　concerning　Doctrines；　or　Politique　Prudence。　And　since　all　the　pleasure；　and　jollity　of　the　mind　consists　in　this；　even　to　get　some；　with　whom　comparing；　it　may　find　somewhat　wherein　to　Tryumph；　and　Vaunt　it　self；　its　impossible　but　men　must　declare　sometimes　some　mutuall　scorn　and　contempt　either　by　Laughter；　or　by　Words；　or　by　Gesture；　or　some　signe　or　other。　then　which　there　is　no　greater　vexation　of　mind；　and　then　from　which　there　cannot　possibly　arise　a　greater　desire　to　doe　hurt。　　　　　VI。　But　the　most　frequent　reason　why　men　desire　to　hurt　each　other；　ariseth　hence；　that　many　men　at　the　same　time　have　an　Appetite　to　the　same　thing；　which　yet　very　often　they　can　neither　enjoy　in　common；　nor　yet　divide　it；　whence　it　followes　that　the　strongest　must　have　it；　and　who　is　strongest　must　be　decided　by　the　Sword。　　　　　VII。　Among　so　many　dangers　therefore；　as　the　naturall　lusts　of　men　do　daily　threaten　each　other　withall；　to　have　a　care　of　ones　selfe　is　not　a　matter　so　scornfully　to　be　lookt　upon；　as　if　so　be　there　had　not　been　a　power　and　will　left　in　on