men。 For this 〃labour〃 being the unquestionable property of the
labourer； no man but he can have a right to what that is once joined
to； at least where there is enough； and as good left in common for
others。
27。 He that is nourished by the acorns he picked up under an oak； or
the apples he gathered from the trees in the wood； has certainly
appropriated them to himself。 Nobody can deny but the nourishment is
his。 I ask； then； when did they begin to be his？ when he digested？
or when he ate？ or when he boiled？ or when he brought them home？ or
when he picked them up？ And it is plain； if the first gathering made
them not his； nothing else could。 That labour put a distinction
between them and common。 That added something to them more than
Nature； the common mother of all； had done； and so they became his
private right。 And will any one say he had no right to those acorns or
apples he thus appropriated because he had not the consent of all
mankind to make them his？ Was it a robbery thus to assume to himself
what belonged to all in common？ If such a consent as that was
necessary； man had starved； notwithstanding the plenty God had given
him。 We see in commons； which remain so by compact； that it is the
taking any part of what is common； and removing it out of the state
Nature leaves it in； which begins the property； without which the
common is of no use。 And the taking of this or that part does not
depend on the express consent of all the commoners。 Thus； the grass my
horse has bit； the turfs my servant has cut； and the ore I have digged
in any place； where I have a right to them in common with others；
become my property without the assignation or consent of anybody。
The labour that was mine； removing them out of that common state
they were in； hath fixed my property in them。
28。 By making an explicit consent of every commoner necessary to any
one's appropriating to himself any part of what is given in common。
Children or servants could not cut the meat which their father or
master had provided for them in common without assigning to every
one his peculiar part。 Though the water running in the fountain be
every one's； yet who can doubt but that in the pitcher is his only who
drew it out？ His labour hath taken it out of the hands of Nature where
it was common； and belonged equally to all her children； and hath
thereby appropriated it to himself。
29。 Thus this law of reason makes the deer that Indian's who hath
killed it； it is allowed to be his goods who hath bestowed his
labour upon it； though； before； it was the common right of every
one。 And amongst those who are counted the civilised part of
mankind； who have made and multiplied positive laws to determine
property； this original law of Nature for the beginning of property；
in what was before common； still takes place； and by virtue thereof；
what fish any one catches in the ocean； that great and still remaining
common of mankind； or what amber…gris any one takes up here is by
the labour that removes it out of that common state Nature left it in；
made his property who takes that pains about it。 And even amongst
us； the hare that any one is hunting is thought his who pursues her
during the chase。 For being a beast that is still looked upon as
common； and no man's private possession； whoever has employed so
much labour about any of that kind as to find and pursue her has
thereby removed her from the state of Nature wherein she was common；
and hath begun a property。
30。 It will； perhaps； be objected to this； that if gathering the
acorns or other fruits of the earth； etc。； makes a right to them； then
any one may engross as much as he will。 To which I answer； Not so。 The
same law of Nature that does by this means give us property； does also
bound that property too。 〃God has given us all things richly。〃 Is
the voice of reason confirmed by inspiration？ But how far has He given
it us… 〃to enjoy〃？ As much as any one can make use of to any advantage
of life before it spoils； so much he may by his labour fix a
property in。 Whatever is beyond this is more than his share； and
belongs to others。 Nothing was made by God for man to spoil or
destroy。 And thus considering the plenty of natural provisions there
was a long time in the world； and the few spenders； and to how small a
part of that provision the industry of one man could extend itself and
engross it to the prejudice of others； especially keeping within the
bounds set by reason of what might serve for his use； there could be
then little room for quarrels or contentions about property so
established。
31。 But the chief matter of property being now not the fruits of the
earth and the beasts that subsist on it； but the earth itself； as that
which takes in and carries with it all the rest； I think it is plain
that property in that too is acquired as the former。 As much land as a
man tills； plants； improves； cultivates； and can use the product of；
so much is his property。 He by his labour does； as it were； enclose it
from the common。 Nor will it invalidate his right to say everybody
else has an equal title to it； and therefore he cannot appropriate； he
cannot enclose； without the consent of all his fellow…commoners； all
mankind。 God； when He gave the world in common to all mankind；
commanded man also to labour； and the penury of his condition required
it of him。 God and his reason commanded him to subdue the earth… i。e。；
improve it for the benefit of life and therein lay out something
upon it that was his own； his labour。 He that； in obedience to this
command of God； subdued； tilled； and sowed any part of it； thereby
annexed to it something that was his property； which another had no
title to； nor could without injury take from him。
32。 Nor was this appropriation of any parcel of land； by improving
it； any prejudice to any other man； since there was still enough and
as good left； and more than the yet unprovided could use。 So that；
in effect； there was never the less left for others because of his
enclosure for himself。 For he that leaves as much as another can
make use of does as good as take nothing at all。 Nobody could think
himself injured by the drinking of another man； though he took a
good draught； who had a whole river of the same water left him to
quench his thirst。 And the case of land and water； where there is
enough of both； is perfectly the same。
33。 God gave the world to men in common； but since He gave it them
for their benefit and the greatest conveniencies of life they were
capable to draw from it； it cannot be supposed He meant it should
always remain common and uncultivated。 He gave it to the use of the
industrious and rational （and labour was to be his title to it）； not
to the fancy or covetousness of the quarrelsome and contentious。 He
that had as good left for his improvement as was already taken up
needed not complain； ought not to meddle with what was already
improved by another's labour； if he did it is plain he desired the
benefit of another's pains； which he had no right to； and not the
ground which God had given him； in common with others； to labour on；
and whereof there was as good left as that already possessed； and more
than he knew what to do with； or his industry could reach to。
34。 It is true； in land that is common in England or any other
country； where there are plenty of people under government who have
money and commerce； no one can enclose or appropriate any part without
the consent of all his fellow…commoners； because this is left common
by compact… i。e。； by the law of the land； which is not to be violated。
And； though it be common in respect of some men； it is not so to all
mankind； but is the joint propriety of this country； or this parish。
Besides； the remainder； after such enclosure； would not be as good
to the rest of the commoners as the whole was； when they could all
make use of the whole； whereas in the beginning and first peopling
of the great common of the world it was quite otherwise。 The law man
was under was rather for appropriating。 God commanded； and his wants
forced him to labour。 That was his property； which could not be
taken from him wherever he had fixed it。 And hence subduing or
cultivating the earth and having dominion； we see； are joined
together。 The one gave title to the other。 So that God； by
commanding to subdue； gave authority so far to appropriate。 And the
condition of human life； which requires labour and materials to work
on； necessarily introduce private possessions。
35。 The measure of property Nature well set； by the extent of
men's labour and the conveniency of life。 No man's labour could subdue
or appropriate all； nor could his enjoyment consume more than a
small part； so that it was impossible for any man； this way； to
entrench upon the right of another or acquire to himself a property to
the prejudice of his neighbour； who would still have room for as
good and as large a possession （after the other had taken out his）
as before it was appropriated。 Which measure did confine every man's
possession to a very moderate proportion； and such as he might
appropriate to himself without injury to anybody in the first ages
of the world； when men were more in danger to be lost； by wandering
from their company； in the then vast wilderness of the earth than to
be straitened for want of room to plant in。
36。 The same measure may be allowed still； without prejudice to
anybody； full as the world seems。 For； supposing a man or family； in
the state they were at first； peopling of the world by the children of
Adam or Noah； let him plant in some inland vacant places of America。
We shall find that the possessions he could make himself； upon the
measures we have given； would not be very large； nor； even to this
day； prejudice the rest of mankind or give them reason to complain
or think themselves injured by this man's encroachment； though the
race of men have now spread themselves to all the corners of the
world； and do infinitely exceed the small number was at the beginning。
Nay； the exten