legislature； reach not a stranger。 They speak not to him； nor； if they
did； is he bound to hearken to them。 The legislative authority by
which they are in force over the subjects of that commonwealth hath no
power over him。 Those who have the supreme power of making laws in
England； France； or Holland are； to an Indian； but like the rest of
the world… men without authority。 And therefore； if by the law of
Nature every man hath not a power to punish offences against it； as he
soberly judges the case to require； I see not how the magistrates of
any community can punish an alien of another country； since； in
reference to him； they can have no more power than what every man
naturally may have over another。
10。 Besides the crime which consists in violating the laws； and
varying from the right rule of reason； whereby a man so far becomes
degenerate； and declares himself to quit the principles of human
nature and to be a noxious creature； there is commonly injury done；
and some person or other； some other man； receives damage by his
transgression； in which case； he who hath received any damage has
（besides the right of punishment common to him； with other men） a
particular right to seek reparation from him that hath done it。 And
any other person who finds it just may also join with him that is
injured； and assist him in recovering from the offender so much as may
make satisfaction for the harm he hath suffered。
11。 From these two distinct rights （the one of punishing the
crime； for restraint and preventing the like offence； which right of
punishing is in everybody； the other of taking reparation； which
belongs only to the injured party） comes it to pass that the
magistrate； who by being magistrate hath the common right of punishing
put into his hands； can often； where the public good demands not the
execution of the law； remit the punishment of criminal offences by his
own authority； but yet cannot remit the satisfaction due to any
private man for the damage he has received。 That he who hath
suffered the damage has a right to demand in his own name； and he
alone can remit。 The damnified person has this power of
appropriating to himself the goods or service of the offender by right
of self…preservation； as every man has a power to punish the crime
to prevent its being committed again； by the right he has of
preserving all mankind； and doing all reasonable things he can in
order to that end。 And thus it is that every man in the state of
Nature has a power to kill a murderer； both to deter others from doing
the like injury （which no reparation can compensate） by the example of
the punishment that attends it from everybody； and also to secure
men from the attempts of a criminal who； having renounced reason；
the common rule and measure God hath given to mankind； hath； by the
unjust violence and slaughter he hath committed upon one； declared war
against all mankind； and therefore may be destroyed as a lion or a
tiger； one of those wild savage beasts with whom men can have no
society nor security。 And upon this is grounded that great law of
nature； 〃Whoso sheddeth man's blood； by man shall his blood be
shed。〃 And Cain was so fully convinced that every one had a right to
destroy such a criminal； that； after the murder of his brother； he
cries out； 〃Every one that findeth me shall slay me；〃 so plain was
it writ in the hearts of all mankind。
12。 By the same reason may a man in the state of Nature punish the
lesser breaches of that law； it will； perhaps； be demanded； with
death？ I answer： Each transgression may be punished to that degree；
and with so much severity； as will suffice to make it an ill bargain
to the offender； give him cause to repent； and terrify others from
doing the like。 Every offence that can be committed in the state of
Nature may； in the state of Nature； be also punished equally； and as
far forth； as it may； in a commonwealth。 For though it would be beside
my present purpose to enter here into the particulars of the law of
Nature； or its measures of punishment； yet it is certain there is such
a law； and that too as intelligible and plain to a rational creature
and a studier of that law as the positive laws of commonwealths；
nay； possibly plainer； as much as reason is easier to be understood
than the fancies and intricate contrivances of men； following contrary
and hidden interests put into words； for truly so are a great part
of the municipal laws of countries； which are only so far right as
they are founded on the law of Nature； by which they are to be
regulated and interpreted。
13。 To this strange doctrine… viz。； That in the state of Nature
every one has the executive power of the law of Nature… I doubt not
but it will be objected that it is unreasonable for men to be judges
in their own cases； that self…love will make men partial to themselves
and their friends； and； on the other side； ill…nature； passion； and
revenge will carry them too far in punishing others； and hence nothing
but confusion and disorder will follow； and that therefore God hath
certainly appointed government to restrain the partiality and violence
of men。 I easily grant that civil government is the proper remedy
for the inconveniences of the state of Nature； which must certainly be
great where men may be judges in their own case； since it is easy to
be imagined that he who was so unjust as to do his brother an injury
will scarce be so just as to condemn himself for it。 But I shall
desire those who make this objection to remember that absolute
monarchs are but men； and if government is to be the remedy of those
evils which necessarily follow from men being judges in their own
cases； and the state of Nature is therefore not to be endured； I
desire to know what kind of government that is； and how much better it
is than the state of Nature； where one man commanding a multitude
has the liberty to be judge in his own case； and may do to all his
subjects whatever he pleases without the least question or control
of those who execute his pleasure？ and in whatsoever he doth；
whether led by reason； mistake； or passion； must be submitted to？
which men in the state of Nature are not bound to do one to another。
And if he that judges； judges amiss in his own or any other case； he
is answerable for it to the rest of mankind。
14。 It is often asked as a mighty objection； where are； or ever
were； there any men in such a state of Nature？ To which it may suffice
as an answer at present； that since all princes and rulers of
〃independent〃 governments all through the world are in a state of
Nature； it is plain the world never was； nor never will be； without
numbers of men in that state。 I have named all governors of
〃independent〃 communities； whether they are； or are not； in league
with others； for it is not every compact that puts an end to the state
of Nature between men； but only this one of agreeing together mutually
to enter into one community； and make one body politic； other promises
and compacts men may make one with another； and yet still be in the
state of Nature。 The promises and bargains for truck； etc。； between
the two men in Soldania； in or between a Swiss and an Indian； in the
woods of America； are binding to them； though they are perfectly in
a state of Nature in reference to one another for truth； and keeping
of faith belongs to men as men； and not as members of society。
15。 To those that say there were never any men in the state of
Nature； I will not oppose the authority of the judicious Hooker （Eccl。
Pol。 i。 10）； where he says； 〃the laws which have been hitherto
mentioned〃… i。e。； the laws of Nature… 〃do bind men absolutely； even as
they are men； although they have never any settled fellowship； never
any solemn agreement amongst themselves what to do or not to do； but
for as much as we are not by ourselves sufficient to furnish ourselves
with competent store of things needful for such a life as our Nature
doth desire； a life fit for the dignity of man； therefore to supply
those defects and imperfections which are in us； as living single
and solely by ourselves； we are naturally induced to seek communion
and fellowship with others； this was the cause of men uniting
themselves as first in politic societies。〃 But I； moreover； affirm
that all men are naturally in that state； and remain so till； by their
own consents； they make themselves members of some politic society；
and I doubt not； in the sequel of this discourse； to make it very
clear。
Chapter III
Of the State of War
16。 The state of war is a state of enmity and destruction； and
therefore declaring by word or action； not a passionate and hasty； but
sedate； settled design upon another man's life puts him in a state
of war with him against whom he has declared such an intention； and so
has exposed his life to the other's power to be taken away by him；
or any one that joins with him in his defence； and espouses his
quarrel； it being reasonable and just I should have a right to destroy
that which threatens me with destruction； for by the fundamental law
of Nature； man being to be preserved as much as possible； when all
cannot be preserved； the safety of the innocent is to be preferred；
and one may destroy a man who makes war upon him； or has discovered an
enmity to his being； for the same reason that he may kill a wolf or
a lion； because they are not under the ties of the common law of
reason； have no other rule but that of force and violence； and so
may be treated as a beast of prey； those dangerous and noxious
creatures that will be sure to destroy him whenever he falls into
their power。
17。 And hence it is that he who attempts to get another man into his
absolute power does thereby put himself into a state of war with
him； it being to be understood as a declaration of a design upon his
life。 For I have reason to conclude that he who would get me into
his power without my consent would use me as he pleased when he had
got me there； and destroy me too wh