second treatise of government-第23部分

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ers　one　with　another；　it　may　not；　perhaps；　be　amiss　　to　consider　them　here　together。　　　　　　Sec。　170。　　First；　then；　Paternal　or　parental　power　is　　nothing　but　that　which　parents　have　over　their　children；　to　　govern　them　for　the　children's　good；　till　they　come　to　the　use　of　　reason；　or　a　state　of　knowledge；　wherein　they　may　be　supposed　　capable　to　understand　that　rule；　whether　it　be　the　law　of　nature；　　or　the　municipal　law　of　their　country；　they　are　to　govern　　themselves　by：　capable；　I　say；　to　know　it；　as　well　as　several　　others；　who　live　as　freemen　under　that　law。　　The　affection　and　　tenderness　which　God　hath　planted　in　the　breast　of　parents　　towards　their　children；　makes　it　evident；　that　this　is　not　　intended　to　be　a　severe　arbitrary　government；　but　only　for　the　　help；　instruction；　and　preservation　of　their　offspring。　　But　　happen　it　as　it　will；　there　is；　as　I　have　proved；　no　reason　why　　it　should　be　thought　to　extend　to　life　and　death；　at　any　time；　　over　their　children；　more　than　over　any　body　else；　neither　can　　there　be　any　pretence　why　this　parental　power　should　keep　the　　child；　when　grown　to　a　man；　in　subjection　to　the　will　of　his　　parents；　any　farther　than　having　received　life　and　education　from　

his　parents；　obliges　him　to　respect；　honour；　gratitude；　　assistance　and　support；　all　his　life；　to　both　father　and　mother。　　　And　thus；　'tis　true；　the　paternal　is　a　natural　government；　but　　not　at　all　extending　itself　to　the　ends　and　jurisdictions　of　that　　which　is　political。　　The　power　of　the　father　doth　not　reach　at　　all　to　the　property　of　the　child；　which　is　only　in　his　own　　disposing。　　　　　　Sec。　171。　　Secondly；　Political　power　is　that　power；　which　　every　man　having　in　the　state　of　nature；　has　given　up　into　the　　hands　of　the　society；　and　therein　to　the　governors；　whom　the　　society　hath　set　over　itself；　with　this　express　or　tacit　trust；　　that　it　shall　be　employed　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。　　　　　　Sec。　172。　　Thirdly；　Despotical　power　is　an　absolute；　　arbitrary　power　one　man　has　over　another；　to　take　away　his　life；　　whenever　he　pleases。　　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　common　　bond　whereby　human　kind　is　united　into　one　fellowship　and　　society；　and　having　renounced　the　way　of　peace　which　that　　teaches；　and　made　use　of　the　force　of　war；　to　compass　his　unjust　　ends　upon　another；　where　he　has　no　right；　and　so　revolting　from　　his　own　kind　to　that　of　beasts；　by　making　force；　which　is　　their's；　to　be　his　rule　of　right；　he　renders　himself　liable　to　be　　destroyed　by　the　injured　person；　and　the　rest　of　mankind；　that　　will　join　with　him　in　the　execution　of　justice；　as　any　other　wild　　beast；　or　noxious　brute；　with　whom　mankind　can　have　neither　　society　nor　security*。　　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。　　　　　　（*Another　copy　corrected　by　Mr。　　Locke；　has　it　thus；　Noxious　　brute　that　is　destructive　to　their　being。）

　　　　　Sec。　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。　　　　　　Sec。　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。



　　　　　　　　　　　　　　　　　　　　　　　　　CHAP。　　XVI。

　　　　　　　　　　　　　　　　　　　　　　　　　Of　CONQUEST。

　　　　　Sec。　175。　　THOUGH　governments　can　originally　have　no　other　　rise　than　that　before　mentioned；　nor　polities　be　founded　on　any　　thing　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　　an　house　is　from　building　a　new　one　in　the　place。　　Indeed；　it　　often　makes　way　for　a　new　frame　of　a　common…wealth；　by　destroying　　the　former；　but；　without　the　consent　of　the　people；　can　never　　erect　a　new　one。　　　　　　　　　Sec。　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　pyrates　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　lephtha　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。　　　　　　Sec。　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　conqu