second treatise of government-第12节
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icient proof of the natural right of fathers to political authority； because they commonly were those in whose hands we find； de facto； the exercise of government： I say； if this argument be good； it will as strongly prove； that all princes； nay princes only； ought to be priests； since it is as certain； that in the beginning； the father of the family was priest； as that he was ruler in his own houshold。
CHAP。 VII。
Of Political or Civil Society。
Sec。 77。 GOD having made man such a creature； that in his own judgment； it was not good for him to be alone； put him under strong obligations of necessity； convenience； and inclination to drive him into society； as well as fitted him with understanding and language to continue and enjoy it。 The first society was between man and wife； which gave beginning to that between parents and children； to which； in time； that between master and servant came to be added： and though all these might； and commonly did meet together； and make up but one family； wherein the master or mistress of it had some sort of rule proper to a family； each of these； or all together； came short of political society； as we shall see； if we consider the different ends； ties； and bounds of each of these。 Sec。 78。 Conjugal society is made by a voluntary compact between man and woman； and tho' it consist chiefly in such a communion and right in one another's bodies as is necessary to its chief end； procreation； yet it draws with it mutual support and assistance； and a communion of interests too； as necessary not only to unite their care and affection； but also necessary to their common off…spring； who have a right to be nourished； and maintained by them； till they are able to provide for themselves。 Sec。 79。 For the end of conjunction； between male and female； being not barely procreation； but the continuation of the species； this conjunction betwixt male and female ought to last； even after procreation； so long as is necessary to the nourishment and support of the young ones； who are to be sustained even after procreation； so long as is necessary to the nourishment and support of the young ones； who are to be sustained by those that got them； till they are able to shift and provide for themselves。 This rule； which the infinite wise maker hath set to the works of his hands； we find the inferior creatures steadily obey。 In those viviparous animals which feed on grass； the conjunction between male and female lasts no longer than the very act of copulation； because the teat of the dam being sufficient to nourish the young； till it be able to feed on grass； the male only begets； but concerns not himself for the female or young； to whose sustenance he can contribute nothing。 But in beasts of prey the conjunction lasts longer： because the dam not being able well to subsist herself； and nourish her numerous off…spring by her own prey alone； a more laborious； as well as more dangerous way of living； than by feeding on grass； the assistance of the male is necessary to the maintenance of their common family； which cannot subsist till they are able to prey for themselves； but by the joint care of male and female。 The same is to be observed in all birds； （except some domestic ones； where plenty of food excuses the cock from feeding； and taking care of the young brood） whose young needing food in the nest； the cock and hen continue mates； till the young are able to use their wing； and provide for themselves。 Sec。 80。 And herein I think lies the chief； if not the only reason； why the male and female in mankind are tied to a longer conjunction than other creatures； viz。 because the female is capable of conceiving； and de facto is commonly with child again； and brings forth too a new birth； long before the former is out of a dependency for support on his parents help； and able to shift for himself； and has all the assistance is due to him from his parents： whereby the father； who is bound to take care for those he hath begot； is under an obligation to continue in conjugal society with the same woman longer than other creatures；
whose young being able to subsist of themselves； before the time of procreation returns again； the conjugal bond dissolves of itself； and they are at liberty； till Hymen at his usual anniversary season summons them again to chuse new mates。 Wherein one cannot but admire the wisdom of the great Creator； who having given to man foresight； and an ability to lay up for the future； as well as to supply the present necessity； hath made it necessary； that society of man and wife should be more lasting； than of male and female amongst other creatures； that so their industry might be encouraged； and their interest better united； to make provision and lay up goods for their common issue； which uncertain mixture； or easy and frequent solutions of conjugal society would mightily disturb。 Sec。 81。 But tho'these are ties upon mankind； which make the conjugal bonds more firm and lasting in man； than the other species of animals； yet it would give one reason to enquire； why this compact； where procreation and education are secured； and inheritance taken care for； may not be made determinable； either by consent； or at a certain time； or upon certain conditions； as well as any other voluntary compacts； there being no necessity in the nature of the thing； nor to the ends of it； that it should always be for life； I mean； to such as are under no restraint of any positive law； which ordains all such contracts to be perpetual。 Sec。 82。 But the husband and wife； though they have but one common concern； yet having different understandings； will unavoidably sometimes have different wills too； it therefore being necessary that the last determination； i。 e。 the rule； should be placed somewhere； it naturally falls to the man's share； as the abler and the stronger。 But this reaching but to the things of their common interest and property； leaves the wife in the full and free possession of what by contract is her peculiar right； and gives the husband no more power over her life than she has over his； the power of the husband being so far from that of an absolute monarch； that the wife has in many cases a liberty to separate from him； where natural right； or their contract allows it； whether that contract be made by themselves in the state of nature； or by the customs or laws of the country they live in； and the children upon such separation fall to the father or mother's lot； as such contract does determine。 Sec。 83。 For all the ends of marriage being to be obtained under politic government； as well as in the state of nature； the civil magistrate cloth not abridge the right or power of either naturally necessary to those ends； viz。 procreation and mutual support and assistance whilst they are together； but only decides any controversy that may arise between man and wife about them。 If it were otherwise； and that absolute sovereignty and power of life and death naturally belonged to the husband； and were necessary to the society between man and wife； there could be no matrimony in any of those countries where the husband is allowed no such absolute authority。 But the ends of matrimony requiring no such power in the husband； the condition of conjugal society put it not in him； it being not at all necessary to that state。 Conjugal society could subsist and attain its ends without it； nay； community of goods； and the power over them； mutual assistance and maintenance； and other things belonging to conjugal society； might be varied and regulated by that contract which unites man and wife in that society； as far as may consist with procreation and the bringing up of children till they could shift for themselves； nothing being necessary to any society； that is not necessary to the ends for which it is made。 Sec。 84。 The society betwixt parents and children； and the distinct rights and powers belonging respectively to them； I have treated of so largely； in the foregoing chapter； that I shall not here need to say any thing of it。 And I think it is plain； that it is far different from a politic society。
Sec。 85。 Master and servant are names as old as history； but given to those of far different condition； for a freeman makes himself a servant to another； by selling him； for a certain time； the service he undertakes to do； in exchange for wages he is to receive： and though this commonly puts him into the family of his master； and under the ordinary discipline thereof； yet it gives the master but a temporary power over him； and no greater than what is contained in the contract between them。 But there is another sort of servants； which by a peculiar name we call slaves； who being captives taken in a just war； are by the right of nature subjected to the absolute dominion and arbitrary power of their masters。 These men having； as I say； forfeited their lives； and with it their liberties； and lost their estates； and being in the state of slavery； not capable of any property； cannot in that state be considere
