of　the　world；　wherein　there　were　but　a　hundred　families；　but　there
  were　sheep；　horses；　and　cows；　with　other　useful　animals；　wholesome
  fruits；　and　land　enough　for　corn　for　a　hundred　thousand　times　as　many；
  but　nothing　in　the　island；　either　because　of　its　commonness　or
  perishableness；　fit　to　supply　the　place　of　money。　What　reason　could
  any　one　have　there　to　enlarge　his　possessions　beyond　the　use　of　his
  family；　and　a　plentiful　supply　to　its　consumption；　either　in　what
  their　own　industry　produced；　or　they　could　barter　for　like　perishable；
  useful　commodities　with　others？　Where　there　is　not　something　both
  lasting　and　scarce；　and　so　valuable　to　be　hoarded　up；　there　men　will
  not　be　apt　to　enlarge　their　possessions　of　land；　were　it　never　so
  rich；　never　so　free　for　them　to　take。　For　I　ask；　what　would　a　man
  value　ten　thousand　or　an　hundred　thousand　acres　of　excellent　land；
  ready　cultivated　and　well　stocked；　too；　with　cattle；　in　the　middle
  of　the　inland　parts　of　America；　where　he　had　no　hopes　of　commerce　with
  other　parts　of　the　world；　to　draw　money　to　him　by　the　sale　of　the
  product？　It　would　not　be　worth　the　enclosing；　and　we　should　see　him
  give　up　again　to　the　wild　common　of　Nature　whatever　was　more　than
  would　supply　the　conveniences　of　life；　to　be　had　there　for　him　and　his
  family。
  49。　Thus；　in　the　beginning；　all　the　world　was　America；　and　more　so
  than　that　is　now；　for　no　such　thing　as　money　was　anywhere　known。
  Find　out　something　that　hath　the　use　and　value　of　money　amongst　his
  neighbours；　you　shall　see　the　same　man　will　begin　presently　to　enlarge
  his　possessions。
  50。　But；　since　gold　and　silver；　being　little　useful　to　the　life　of
  man；　in　proportion　to　food；　raiment；　and　carriage；　has　its　value
  only　from　the　consent　of　men…　whereof　labour　yet　makes　in　great　part
  the　measure…　it　is　plain　that　the　consent　of　men　have　agreed　to　a
  disproportionate　and　unequal　possession　of　the　earth…　I　mean　out　of
  the　bounds　of　society　and　compact；　for　in　governments　the　laws
  regulate　it；　they　having；　by　consent；　found　out　and　agreed　in　a　way
  how　a　man　may；　rightfully　and　without　injury；　possess　more　than　he
  himself　can　make　use　of　by　receiving　gold　and　silver；　which　may
  continue　long　in　a　man's　possession　without　decaying　for　the　overplus；
  and　agreeing　those　metals　should　have　a　value。
  51。　And　thus；　I　think；　it　is　very　easy　to　conceive；　without　any
  difficulty；　how　labour　could　at　first　begin　a　title　of　property　in　the
  common　things　of　Nature；　and　how　the　spending　it　upon　our　uses　bounded
  it；　so　that　there　could　then　be　no　reason　of　quarrelling　about　title；
  nor　any　doubt　about　the　largeness　of　possession　it　gave。　Right　and
  conveniency　went　together。　For　as　a　man　had　a　right　to　all　he　could
  employ　his　labour　upon；　so　he　had　no　temptation　to　labour　for　more
  than　he　could　make　use　of。　This　left　no　room　for　controversy　about
  the　title；　nor　for　encroachment　on　the　right　of　others。　What　portion
  a　man　carved　to　himself　was　easily　seen；　and　it　was　useless；　as　well
  as　dishonest；　to　carve　himself　too　much；　or　take　more　than　he　needed。
  Chapter　VI
  Of　Paternal　Power
  52。　IT　may　perhaps　be　censured　an　impertinent　criticism　in　a
  discourse　of　this　nature　to　find　fault　with　words　and　names　that
  have　obtained　in　the　world。　And　yet　possibly　it　may　not　be　amiss　to
  offer　new　ones　when　the　old　are　apt　to　lead　men　into　mistakes；　as　this
  of　paternal　power　probably　has　done；　which　seems　so　to　place　the　power
  of　parents　over　their　children　wholly　in　the　father；　as　if　the
  mother　had　no　share　in　it；　whereas　if　we　consult　reason　or　revelation；
  we　shall　find　she　has　an　equal　title；　which　may　give　one　reason　to　ask
  whether　this　might　not　be　more　properly　called　parental　power？　For
  whatever　obligation　Nature　and　the　right　of　generation　lays　on
  children；　it　must　certainly　bind　them　equal　to　both　the　concurrent
  causes　of　it。　And　accordingly　we　see　the　positive　law　of　God
  everywhere　joins　them　together　without　distinction；　when　it　commands
  the　obedience　of　children：　〃Honour　thy　father　and　thy　mother〃　（Exod。
  20。　12）；　〃Whosoever　curseth　his　father　or　his　mother〃　（Lev。　20。　9）；
  〃Ye　shall　fear　every　man　his　mother　and　his　father〃　（Lev。　19。　3）；
  〃Children；　obey　your　parents〃　（Eph。　6。　1）；　etc。；　is　the　style　of　the
  Old　and　New　Testament。
  53。　Had　but　this　one　thing　been　well　considered　without　looking
  any　deeper　into　the　matter；　it　might　perhaps　have　kept　men　from
  running　into　those　gross　mistakes　they　have　made　about　this　power　of
  parents；　which　however　it　might　without　any　great　harshness　bear　the
  name　of　absolute　dominion　and　regal　authority；　when　under　the　title　of
  〃paternal〃　power；　it　seemed　appropriated　to　the　father；　would　yet　have
  sounded　but　oddly；　and　in　the　very　name　shown　the　absurdity；　if　this
  supposed　absolute　power　over　children　had　been　called　parental；　and
  thereby　discovered　that　it　belonged　to　the　mother　too。　For　it　will　but
  very　ill　serve　the　turn　of　those　men　who　contend　so　much　for　the
  absolute　power　and　authority　of　the　fatherhood；　as　they　call　it；
  that　the　mother　should　have　any　share　in　it。　And　it　would　have　but　ill
  supported　the　monarchy　they　contend　for；　when　by　the　very　name　it
  appeared　that　that　fundamental　authority　from　whence　they　would　derive
  their　government　of　a　single　person　only　was　not　placed　in　one；　but
  two　persons　jointly。　But　to　let　this　of　names　pass。
  54。　Though　I　have　said　above　（2）　〃That　all　men　by　nature　are　equal；〃
  I　cannot　be　supposed　to　understand　all　sorts　of　〃equality。〃　Age　or
  virtue　may　give　men　a　just　precedency。　Excellency　of　parts　and　merit
  may　place　others　above　the　common　level。　Birth　may　subject　some；　and
  alliance　or　benefits　others；　to　pay　an　observance　to　those　to　whom
  Nature；　gratitude；　or　other　respects；　may　have　made　it　due；　and　yet
  all　this　consists　with　the　equality　which　all　men　are　in　respect　of
  jurisdiction　or　dominion　one　over　another；　which　was　the　equality　I
  there　spoke　of　as　proper　to　the　business　in　hand；　being　that　equal
  right　that　every　man　hath　to　his　natural　freedom；　without　being
  subjected　to　the　will　or　authority　of　any　other　man。
  55。　Children；　I　confess；　are　not　born　in　this　full　state　of
  equality；　though　they　are　born　to　it。　Their　parents　have　a　sort　of
  rule　and　jurisdiction　over　them　when　they　come　into　the　world；　and　for
  some　time　after；　but　it　is　but　a　temporary　one。　The　bonds　of　this
  subjection　are　like　the　swaddling　clothes　they　are　wrapt　up　in　and
  supported　by　in　the　weakness　of　their　infancy。　Age　and　reason　as
  they　grow　up　loosen　them；　till　at　length　they　drop　quite　off；　and
  leave　a　man　at　his　own　free　disposal。
  56。　Adam　was　created　a　perfect　man；　his　body　and　mind　in　full
  possession　of　their　strength　and　reason；　and　so　was　capable　from　the
  first　instance　of　his　being　to　provide　for　his　own　support　and
  preservation；　and　govern　his　actions　according　to　the　dictates　of
  the　law　of　reason　God　had　implanted　in　him。　From　him　the　world　is
  peopled　with　his　descendants；　who　are　all　born　infants；　weak　and
  helpless；　without　knowledge　or　understanding。　But　to　supply　the
  defects　of　this　imperfect　state　till　the　improvement　of　growth　and　age
  had　removed　them；　Adam　and　Eve；　and　after　them　all　parents　were；　by
  the　law　of　Nature；　under　an　obligation　to　preserve；　nourish　and
  educate　the　children　they　had　begotten；　not　as　their　own
  workmanship；　but　the　workmanship　of　their　own　Maker；　the　Almighty；
  to　whom　they　were　to　be　accountable　for　them。
  57。　The　law　that　was　to　govern　Adam　was　the　same　that　was　to
  govern　all　his　posterity；　the　law　of　reason。　But　his　offspring
  having　another　way　of　entrance　into　the　world；　different　from　him；
  by　a　natural　birth；　that　produced　them　ignorant；　and　without　the　use
  of　reason；　they　were　not　presently　under　that　law。　For　nobody　can　be
  under　a　law　that　is　not　promulgated　to　him；　and　this　law　being
  promulgated　or　made　known　by　reason　only；　he　that　is　not　come　to　the
  use　of　his　reason　cannot　be　said　to　be　under　this　law；　and　Adam's
  children　being　not　presently　as　soon　as　born　under　this　law　of　reason；
  were　not　presently　free。　For　law；　in　its　true　notion；　is　not　so　much
  the　limitation　as　the　direction　of　a　free　and　intelligent　agent　to　his
  proper　interest；　and　prescribes　no　farther　than　is　for　the　general
  good　of　those　under　that　law。　Could　they　be　happier　without　it；　the
  law；　as　a　useless　thing；　would　of　itself　vanish；　and　that　ill　deserves
  the　name　of　confinement　which　hedges　us　in　only　from　bogs　and
  precipices。　So　that　however　it　may　be　mistaken；　the　end　of　law　is
  not　to　abolish　or　restrain；　but　to　preserve　and　enlarge　freedom。　For
  in　all　the　states　of　created　beings；　capable　of　laws；　where　there　is
  no　law　there　is　no　freedom。　For　liberty　is　to　be　free　from　restraint
  and　violence　from　others；　which　cannot　be　where　there　is　no　law；　and
  is　not；　as　we　are　told；　〃a　liberty　for　every　man　to　do　what　he　lists。〃
  For　who　could　be　free；　when　every　other　man's　humour　might　domineer
  over　him？　But　a　liberty　to　dispose　and　order　freely　as　he　lists　his
  person；　actions；　possessions；　and　his