Leviathan

ere Meant

ost ayme,) nor Summum Bonum, (greatest good,) as is spoken of in the Books of the old Morall Philosophers. Nor can a man any more live, whose Desires are at an end, than he, whose Senses and Imaginations are at a stand. Felicity is a continuall progresse of the desire, from one object to another; the attaining of the former, being still but the way to the later. The cause whereof is, That the object of mans desire, is not to enjoy once onely,

esire Of Powe

ed to; or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more. And from hence it is, that Kings, whose power is greatest, turn their endeavours to the assurin

tention Fro

ttaining of his desire, is to kill, subdue, supplant, or repell the other. Particularly, competition of praise, enclineth to a reverence of A

ence From L

common Power: because by such Desires, a man doth abandon the

e Of Deat

r present condition; as also, all men that are ambitious of Military command, are enclined to continue the causes of warre; and to stirre

m Love

common Power: For such Desire, containeth a desire of leasure; a

tue, From L

no sense of the praise given us on Earth, as being joyes, that are either swallowed up in the unspeakable joyes of Heaven, or extinguished in the extreme torments of Hell: yet is not such Fame vain; because men have a present delight t

culty Of Requiti

s thraldome; which is to ones equall, hateful. But to have received benefits from one, whom we acknowledge our superiour, enclines to love; because the obligation is no new depession: and cheerfull acceptation, (which men call Gratitude,) is such an honour done to the obliger, as is taken generally for retribution. Also to receive benefits, though from an equall,

ience Of Deser

to expiate, enclineth the doer to hate the sufferer. For he

e To Hurt,

, or to seek ayd by society: for there is no other

strust Of T

crafty. For these love to consult, the other (fearing to be circumvented,) to strike first. And in sedition, men being alwayes in the pro

taking Fro

supposing themselves gallant men, are enclined onely to ostentation; but not to attempt: Because w

ope from the true knowledge of themselves, are enclined to rash engaging; and in the approach of danger, or difficulty, to retire if they can: because n

om Opinion O

use without publique Employment in counsell or magistracy, the honour of their wisdome is lost. And therefo

m Too Great Valui

n in deliberation till the time of action approach, if it be not then manifest what is best to be done, tis a signe, the difference of Motives,

such actions, as require the strength of many men at once: For it weaken

se the former is seeming Wisdome, the later seeming Kindnesse. Adde to them Military reputation, and it disposeth men to adhaere, and subject themselves

Ignorance Of

e, and authority of others. For all men whom the truth concernes, if they rely not on their own, must rely

ant Of Und

st, not onely the truth they know not; but also the errors; and which is more, the non-sense of them t

of their own passions: As they that approve a private opinion, call it Opinion; but they that mislike it, H

itude; as for example, between the one action of all the Senators of Rome in killing Catiline, and the many actions of a number of Senators in killing Caesar; and

r rule of good and evill manners, but the correction they receive from their Parents, and Masters; save that children are constant to their rule, whereas men are not so; because grown strong, and stubborn, they appeale from custome to reason, and from reason to custome, as it serves their turn; receding from custome when their interest requires it, and setting themselves against reason, as oft as reason is against them: Which is the cause, that the doctrine of Right and Wrong, is perpetually disputed, both by the Pen and the

ence it comes to passe, that in all places, men that are grieved with payments to the Publique, discharge their anger upon the Publicans, that is to say, Farmers, Collectors, and other Officers of the publique Revenue; and ad

rom Ignoran

that they may be true; being unable to detect the Impossibility. And Credulity, because men love to be hearkened unto in company, disposeth them

now, From Care

e causes of things: because the knowledge of them, maketh men

eligion, F

nto naturall causes, without being enclined thereby to believe there is one God Eternall; though they cannot have any Idea of him in their mind, answerable to his nature. For as a man that is born blind, hearing men talk of warming themselves by the fire, and being brought to warm himself by the same, may easily conceive, and assure himselfe, there is somewhat

s Invisible; and to stand in awe of their own imaginations; and in time of distresse to invoke them; as also in the time of an expected good successe, to give them thanks; making the creatures of their own fancy, their Gods. By which means it hath come to passe, that from the i

ourish, dresse, and forme it into Lawes; and to adde to it of their own invention, any opinion of the causes of future events