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Leviathan, by Thomas HobbesThe Project Gutenberg EBook of Leviathan, by Thomas HobbesThis eBook is for the use of anyone anywhere at no cost and withalmost no restrictions whatsoever. You may copy it, give it away orre-use it under the terms of the Project Gutenberg License includedwith this eBook or online at www.gutenberg.orgTitle: LeviathanAuthor: Thomas HobbesRelease Date: October 11, 2009 EBook #3207Last Updated: January 25, 2013Language: EnglishCharacter set encoding: ASCII. START OF THIS PROJECT GUTENBERG EBOOK LEVIATHAN.Produced by Edward White, and David WidgerLEVIATHANBy Thomas Hobbes1651LEVIATHAN OR THE MATTER,FORME, & POWER OF A COMMON-WEALTHECCLESIASTICAL AND CIVILLThomas Hobbes of MalmesburyPrinted for Andrew Crooke,atthe Green Dragonin St. Paul's Churchyard,1651. TRANSCRIBER'S NOTES ON THE E-TEXT:This E-text was prepared from the Pelican Classics edition of Leviathan,which in turn was prepared from the first edition. OF SENSEConcerning the Thoughts of man, I will consider them first Singly, andafterwards in Trayne, or dependance upon one another. Singly, they areevery one a Representation or Apparence, of some quality, or otherAccident of a body without us; which is commonly called an Object.
OF IMAGINATIONThat when a thing lies still, unlesse somewhat els stirre it, it will lyestill for ever, is a truth that no man doubts of. But that when a thing isin motion, it will eternally be in motion, unless somewhat els stay it,though the reason be the same, (namely, that nothing can change it selfe,)is not so easily assented to. For men measure, not onely other men, butall other things, by themselves: and because they find themselves subjectafter motion to pain, and lassitude, think every thing els growes weary ofmotion, and seeks repose of its own accord; little considering, whether itbe not some other motion, wherein that desire of rest they find inthemselves, consisteth. MemoryThe decay of Sense in men waking, is not the decay of the motion made insense; but an obscuring of it, in such manner, as the light of the Sunobscureth the light of the Starres; which starrs do no less exercise theirvertue by which they are visible, in the day, than in the night.
Butbecause amongst many stroaks, which our eyes, eares, and other organsreceive from externall bodies, the predominant onely is sensible;therefore the light of the Sun being predominant, we are not affected withthe action of the starrs. And any object being removed from our eyes,though the impression it made in us remain; yet other objects more presentsucceeding, and working on us, the Imagination of the past is obscured,and made weak; as the voyce of a man is in the noyse of the day.
Fromwhence it followeth, that the longer the time is, after the sight, orSense of any object, the weaker is the Imagination. For the continuallchange of mans body, destroyes in time the parts which in sense weremoved: So that the distance of time, and of place, hath one and the sameeffect in us. For as at a distance of place, that which wee look at,appears dimme, and without distinction of the smaller parts; and as Voycesgrow weak, and inarticulate: so also after great distance of time, ourimagination of the Past is weak; and wee lose( for example) of Cities weehave seen, many particular Streets; and of Actions, many particularCircumstances. This Decaying Sense, when wee would express the thing itself, (I mean Fancy it selfe,) wee call Imagination, as I said before; Butwhen we would express the Decay, and signifie that the Sense is fading,old, and past, it is called Memory. So that Imagination and Memory, arebut one thing, which for divers considerations hath divers names.Much memory, or memory of many things, is called Experience.
Againe,Imagination being only of those things which have been formerly perceivedby Sense, either all at once, or by parts at severall times; The former,(which is the imagining the whole object, as it was presented to thesense) is Simple Imagination; as when one imagineth a man, or horse, whichhe hath seen before. The other is Compounded; as when from the sight of aman at one time, and of a horse at another, we conceive in our mind aCentaure. So when a man compoundeth the image of his own person, with theimage of the actions of an other man; as when a man imagins himselfe aHercules, or an Alexander, (which happeneth often to them that are muchtaken with reading of Romants) it is a compound imagination, and properlybut a Fiction of the mind. There be also other Imaginations that rise inmen, (though waking) from the great impression made in sense; As fromgazing upon the Sun, the impression leaves an image of the Sun before oureyes a long time after; and from being long and vehemently attent uponGeometricall Figures, a man shall in the dark, (though awake) have theImages of Lines, and Angles before his eyes: which kind of Fancy hath noparticular name; as being a thing that doth not commonly fall into mensdiscourse. DreamsThe imaginations of them that sleep, are those we call Dreams. And thesealso (as all other Imaginations) have been before, either totally, or byparcells in the Sense.
Apparitions Or VisionsThe most difficult discerning of a mans Dream, from his waking thoughts,is then, when by some accident we observe not that we have slept: which iseasie to happen to a man full of fearfull thoughts; and whose conscienceis much troubled; and that sleepeth, without the circumstances, of goingto bed, or putting off his clothes, as one that noddeth in a chayre. Forhe that taketh pains, and industriously layes himselfe to sleep, in caseany uncouth and exorbitant fancy come unto him, cannot easily think itother than a Dream. We read of Marcus Brutes, (one that had his life givenhim by Julius Caesar, and was also his favorite, and notwithstandingmurthered him,) how at Phillipi, the night before he gave battell toAugustus Caesar, he saw a fearfull apparition, which is commonly relatedby Historians as a Vision: but considering the circumstances, one mayeasily judge to have been but a short Dream.
For sitting in his tent,pensive and troubled with the horrour of his rash act, it was not hard forhim, slumbering in the cold, to dream of that which most affrighted him;which feare, as by degrees it made him wake; so also it must needs makethe Apparition by degrees to vanish: And having no assurance that heslept, he could have no cause to think it a Dream, or any thing but aVision. UnderstandingThe Imagination that is raysed in man (or any other creature indued withthe faculty of imagining) by words, or other voluntary signes, is that wegenerally call Understanding; and is common to Man and Beast. For a doggeby custome will understand the call, or the rating of his Master; and sowill many other Beasts. That Understanding which is peculiar to man, isthe Understanding not onely his will; but his conceptions and thoughts, bythe sequell and contexture of the names of things into Affirmations,Negations, and other formes of Speech: And of this kinde of UnderstandingI shall speak hereafter. OF THE CONSEQUENCE OR TRAYNE OF IMAGINATIONSBy Consequence, or Trayne of Thoughts, I understand that succession of oneThought to another, which is called (to distinguish it from Discourse inwords) Mentall Discourse.When a man thinketh on any thing whatsoever, His next Thought after, isnot altogether so casuall as it seems to be.
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Not every Thought to everyThought succeeds indifferently. But as wee have no Imagination, whereof wehave not formerly had Sense, in whole, or in parts; so we have noTransition from one Imagination to another, whereof we never had the likebefore in our Senses. The reason whereof is this. All Fancies are Motionswithin us, reliques of those made in the Sense: And those motions thatimmediately succeeded one another in the sense, continue also togetherafter Sense: In so much as the former comming again to take place, and bepraedominant, the later followeth, by coherence of the matter moved, issuch manner, as water upon a plain Table is drawn which way any one partof it is guided by the finger. But because in sense, to one and the samething perceived, sometimes one thing, sometimes another succeedeth, itcomes to passe in time, that in the Imagining of any thing, there is nocertainty what we shall Imagine next; Onely this is certain, it shall besomething that succeeded the same before, at one time or another.
Trayne Of Thoughts UnguidedThis Trayne of Thoughts, or Mentall Discourse, is of two sorts. The firstis Unguided, Without Designee, and inconstant; Wherein there is noPassionate Thought, to govern and direct those that follow, to it self, asthe end and scope of some desire, or other passion: In which case thethoughts are said to wander, and seem impertinent one to another, as in aDream. Such are Commonly the thoughts of men, that are not onely withoutcompany, but also without care of any thing; though even then theirThoughts are as busie as at other times, but without harmony; as the soundwhich a Lute out of tune would yeeld to any man; or in tune, to one thatcould not play. And yet in this wild ranging of the mind, a man mayoft-times perceive the way of it, and the dependance of one thought uponanother.
For in a Discourse of our present civill warre, what could seemmore impertinent, than to ask (as one did) what was the value of a RomanPenny? Yet the Cohaerence to me was manifest enough. For the Thought ofthe warre, introduced the Thought of the delivering up the King to hisEnemies; The Thought of that, brought in the Thought of the delivering upof Christ; and that again the Thought of the 30 pence, which was the priceof that treason: and thence easily followed that malicious question; andall this in a moment of time; for Thought is quick. Trayne Of Thoughts RegulatedThe second is more constant; as being Regulated by some desire, anddesignee. For the impression made by such things as wee desire, or feare,is strong, and permanent, or, (if it cease for a time,) of quick return:so strong it is sometimes, as to hinder and break our sleep.
From Desire,ariseth the Thought of some means we have seen produce the like of thatwhich we ayme at; and from the thought of that, the thought of means tothat mean; and so continually, till we come to some beginning within ourown power. And because the End, by the greatnesse of the impression, comesoften to mind, in case our thoughts begin to wander, they are quicklyagain reduced into the way: which observed by one of the seven wise men,made him give men this praecept, which is now worne out, Respice Finem;that is to say, in all your actions, look often upon what you would have,as the thing that directs all your thoughts in the way to attain it. RemembranceThe Trayn of regulated Thoughts is of two kinds; One, when of an effectimagined, wee seek the causes, or means that produce it: and this iscommon to Man and Beast. The other is, when imagining any thingwhatsoever, wee seek all the possible effects, that can by it be produced;that is to say, we imagine what we can do with it, when wee have it. Ofwhich I have not at any time seen any signe, but in man onely; for this isa curiosity hardly incident to the nature of any living creature that hasno other Passion but sensuall, such as are hunger, thirst, lust, andanger. In summe, the Discourse of the Mind, when it is governed bydesignee, is nothing but Seeking, or the faculty of Invention, which theLatines call Sagacitas, and Solertia; a hunting out of the causes, of someeffect, present or past; or of the effects, of some present or past cause,sometimes a man seeks what he hath lost; and from that place, and time,wherein hee misses it, his mind runs back, from place to place, and timeto time, to find where, and when he had it; that is to say, to find somecertain, and limited time and place, in which to begin a method ofseeking. Again, from thence, his thoughts run over the same places andtimes, to find what action, or other occasion might make him lose it.
Thiswe call Remembrance, or Calling to mind: the Latines call itReminiscentia, as it were a Re-Conning of our former actions.Sometimes a man knows a place determinate, within the compasse whereof hisis to seek; and then his thoughts run over all the parts thereof, in thesame manner, as one would sweep a room, to find a jewell; or as a Spanielranges the field, till he find a sent; or as a man should run over thealphabet, to start a rime. PrudenceSometime a man desires to know the event of an action; and then hethinketh of some like action past, and the events thereof one afteranother; supposing like events will follow like actions. As he thatforesees what wil become of a Criminal, re-cons what he has seen follow onthe like Crime before; having this order of thoughts, The Crime, theOfficer, the Prison, the Judge, and the Gallowes. Which kind of thoughts,is called Foresight, and Prudence, or Providence; and sometimes Wisdome;though such conjecture, through the difficulty of observing allcircumstances, be very fallacious. But this is certain; by how much oneman has more experience of things past, than another; by so much also heis more Prudent, and his expectations the seldomer faile him. The Presentonely has a being in Nature; things Past have a being in the Memory onely,but things To Come have no being at all; the Future being but a fiction ofthe mind, applying the sequels of actions Past, to the actions that arePresent; which with most certainty is done by him that has mostExperience; but not with certainty enough.
And though it be calledPrudence, when the Event answereth our Expectation; yet in its own nature,it is but Presumption. For the foresight of things to come, which isProvidence, belongs onely to him by whose will they are to come. From himonely, and supernaturally, proceeds Prophecy. The best Prophet naturallyis the best guesser; and the best guesser, he that is most versed andstudied in the matters he guesses at: for he hath most Signes to guesseby.
SignesA Signe, is the Event Antecedent, of the Consequent; and contrarily, theConsequent of the Antecedent, when the like Consequences have beenobserved, before: And the oftner they have been observed, the lesseuncertain is the Signe. And therefore he that has most experience in anykind of businesse, has most Signes, whereby to guesse at the Future time,and consequently is the most prudent: And so much more prudent than hethat is new in that kind of business, as not to be equalled by anyadvantage of naturall and extemporary wit: though perhaps many young menthink the contrary.Neverthelesse it is not Prudence that distinguisheth man from beast. Therebe beasts, that at a year old observe more, and pursue that which is fortheir good, more prudently, than a child can do at ten. Conjecture Of The Time PastAs Prudence is a Praesumtion of the Future, contracted from the Experienceof time Past; So there is a Praesumtion of things Past taken from otherthings (not future but) past also. For he that hath seen by what coursesand degrees, a flourishing State hath first come into civill warre, andthen to ruine; upon the sights of the ruines of any other State, willguesse, the like warre, and the like courses have been there also.
But hisconjecture, has the same incertainty almost with the conjecture of theFuture; both being grounded onely upon Experience.There is no other act of mans mind, that I can remember, naturally plantedin him, so, as to need no other thing, to the exercise of it, but to beborn a man, and live with the use of his five Senses. Those otherFaculties, of which I shall speak by and by, and which seem proper to manonely, are acquired, and encreased by study and industry; and of most menlearned by instruction, and discipline; and proceed all from the inventionof Words, and Speech. For besides Sense, and Thoughts, and the Trayne ofthoughts, the mind of man has no other motion; though by the help ofSpeech, and Method, the same Facultyes may be improved to such a height,as to distinguish men from all other living Creatures.Whatsoever we imagine, is Finite. Therefore there is no Idea, orconception of anything we call Infinite.
No man can have in his mind anImage of infinite magnitude; nor conceive the ends, and bounds of thething named; having no Conception of the thing, but of our own inability.And therefore the Name of GOD is used, not to make us conceive him; (forhe is Incomprehensible; and his greatnesse, and power are unconceivable;)but that we may honour him. Also because whatsoever (as I said before,) weconceive, has been perceived first by sense, either all at once, or byparts; a man can have no thought, representing any thing, not subject tosense. No man therefore can conceive any thing, but he must conceive it insome place; and indued with some determinate magnitude; and which may bedivided into parts; nor that any thing is all in this place, and all inanother place at the same time; nor that two, or more things can be inone, and the same place at once: for none of these things ever have, orcan be incident to Sense; but are absurd speeches, taken upon credit(without any signification at all,) from deceived Philosophers, anddeceived, or deceiving Schoolemen.