theologico-political treatise p4(神学与政治专题研究4)-第5节
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constancy to his compatriots； in order that they might follow in his
footsteps； and go to any lengths； rather than allow their right and power to
be transferred to the Greeks； or brave any torture rather than swear
allegiance to the heathen。 （115） Instances are occurring every day in
confirmation of what I here advance。 （116） The rulers of Christian
kingdoms do not hesitate； with a view to strengthening their dominion； to
make treaties with Turks and heathen； and to give orders to their subjects
who settle among such peoples not to assume more freedom； either in
things secular or religious； than is set down in the treaty； or allowed by the
foreign government。 （117） We may see this exemplified in the Dutch
treaty with the Japanese； which I have already mentioned。
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CHAPTER XVII
IT IS SHOWN THAT NO ONE CAN； OR NEED； TRANSFER ALL
HIS RIGHTS TO THE SOVEREIGN POWER。 OF THE HEBREW
REPUBLIC； AS IT WAS DURING THE LIFETIME OF MOSES； AND
AFTER HIS DEATH； TILL THE FOUNDATION OF THE MONARCHY；
AND OF ITS EXCELLENCE。 LASTLY； OF THE CAUSES WHY THE
THEOCRATIC REPUBLIC FELL； AND WHY IT COULD HARDLY
HAVE CONTINUED WITHOUT DISSENSION。
＇17：1＇ （1） The theory put forward in the last chapter； of the universal
rights of the sovereign power； and of the natural rights of the individual
transferred thereto； though it corresponds in many respects with actual
practice； and though practice may be so arranged as to conform to it more
and more； must nevertheless always remain in many respects purely ideal。
（2） No one can ever so utterly transfer to another his power and；
consequently； his rights； as to cease to be a man； nor can there ever be a
power so sovereign that it can carry out every possible wish。 （3） It will
always be vain to order a subject to hate what he believes brings him
advantage； or to love what brings him loss； or not to be offended at insults；
or not to wish to be free from fear； or a hundred other things of the sort；
which necessarily follow from the laws of human nature。 （4） So much； I
think； is abundantly shown by experience： for men have never so far ceded
their power as to cease to be an object of fear to the rulers who received
such power and right； and dominions have always been in as much danger
from their own subjects as from external enemies。 （5） If it were really the
case； that men could be deprived of their natural rights so utterly as never
to have any further influence on affairs ＇Endnote 29＇； except with the
permission of the holders of sovereign right； it would then be possible to
maintain with impunity the most violent tyranny； which； I suppose； no one
would for an instant admit。
（17：6） We must； therefore； grant that every man retains some part of
his right； in dependence on his own decision； and no one else's。
（7） However； in order correctly to understand the extent of the
sovereign's right and power； we must take notice that it does not cover
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only those actions to which it can compel men by fear； but absolutely
every action which it can induce men to perform： for it is the fact of
obedience； not the motive for obedience； which makes a man a subject。
（17：8） Whatever be the cause which leads a man to obey the
commands of the sovereign； whether it be fear or hope； or love of his
country； or any other emotion … the fact remains that the man takes counsel
with himself； and nevertheless acts as his sovereign orders。 （9） We must
not； therefore； assert that all actions resulting from a man's deliberation
with himself are done in obedience to the rights of the individual rather
than the sovereign： as a matter of fact； all actions spring from a man's
deliberation with himself； whether the determining motive be love or fear
of punishment； therefore； either dominion does not exist； and has no rights
over its subjects； or else it extends over every instance in which it can
prevail on men to decide to obey it。 （10） Consequently； every action which
a subject performs in accordance with the commands of the sovereign；
whether such action springs from love； or fear； or （as is more frequently
the case） from hope and fear together； or from reverence。 compounded of
fear and admiration； or； indeed； any motive whatever； is performed in
virtue of his submission to the sovereign； and not in virtue of his own
authority。
（17：11） This point is made still more clear by the fact that obedience
does not consist so much in the outward act as in the mental state of the
person obeying； so that he is most under the dominion of another who
with his whole heart determines to obey another's commands； and
consequently the firmest dominion belongs to the sovereign who has most
influence over the minds of his subjects； if those who are most feared
possessed the firmest dominion； the firmest dominion would belong to the
subjects of a tyrant； for they are always greatly feared by their ruler。 （12）
Furthermore； though it is impossible to govern the mind as completely as
the tongue； nevertheless minds are； to a certain extent； under the control of
the sovereign； for he can in many ways bring about that the greatest part of
his subjects should follow his wishes in their beliefs； their loves； and their
hates。 （13） Though such emotions do not arise at the express command of
the sovereign they often result （as experience shows） from the authority of
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his power； and from his direction ； in other words； in virtue of his right； we
may； therefore； without doing violence to our understanding； conceive
men who follow the instigation of their sovereign in their beliefs； their
loves； their hates； their contempt； and all other emotions whatsoever。
（17：14） Though the powers of government； as thus conceived； are
sufficiently ample； they can never become large enough to execute every
possible wish of their possessors。 （15） This； I think； I have already shown
clearly enough。 （16） The method of forming a dominion which should
prove lasting I do not； as I have said； intend to discuss； but in order to
arrive at the object I have in view； I will touch on the teaching of Divine
revelation to Moses in this respect； and we will consider the history and
the success of the Jews； gathering therefrom what should be the chief
concessions made by sovereigns to their subjects with a view to the
security and increase of their dominion。
＇17：2＇ （17） That the preservation of a state chiefly depends on the
subjects' fidelity and constancy in carrying out the orders they receive； is
most clearly taught both by reason and experience； how subjects ought to
be guided so as best to preserve their fidelity and virtue is not so obvious。
（18） All； both rulers and ruled； are men； and prone to follow after their
lusts。 （19） The fickle disposition of the multitude almost reduces those
who have experience of it to despair； for it is governed solely by emotions；
not by reason： it rushes headlong into every enterprise； and is easily
corrupted either by avarice or luxury： everyone thinks himself omniscient
and wishes to fashion all things to his liking； judging a thing to be just or
unjust； lawful or unlawful； according as he thinks it will bring him profit
or loss： vanity leads him to despise his equals； and refuse their guidance：
envy of superior fame or fortune （for such gifts are never equally
distributed） leads him to desire and rejoice in his neighbour's downfall。
（20） I need not go through
