Leviathan

• Nature (the art whereby God hath made and governs the world) is by the art of man, as in many other things, so in this also imitated, that it can make an artificial animal
• Life is but a motion of limbs, the beginning whereof is in some principal part within
• All automata (engines that move themselves by springs and wheels as doth a watch) have an artificial life
• The heart is a spring, the nerves are strings, and the joints are wheels, giving motion to the whole body, such as was intended by the Artificer
• Art goes yet further, imitating that rational and most excellent work of Nature, man
• By art is created that great Leviathan called a Commonwealth, or State (in Latin, Civitas), which is but an artificial man, though of greater stature and strength than the natural, for whose protection and defence it was intended
• Sovereignty


  The artificial soul, as giving life and motion to the whole body
• Magistrates and other officers of judicature and execution

  The artificial joints
• Reward and punishment


  The nerves, that do the same in the body natural
• Wealth and riches of all the particular members

  The strength
• Salus populi (the people's safety)


  The business
• Counsellors


  By whom all things needful for it to know are suggested unto it, are the memory
• Equity and laws


  The artificial reason and will
• The pacts and covenants, by which the parts of this body politic were at first made, set together, and united, resemble that fiat, or the Let us make man, pronounced by God in the Creation
• Wisdom is acquired, not by reading of books, but of men
• Nosce teipsum, Read thyself: which was not meant, as it is now used, to countenance either the barbarous state of men in power towards their inferiors, or to encourage men of low degree to a saucy behaviour towards their betters; but to teach us that for the similitude of the thoughts and passions of one man, to the thoughts and passions of another, whosoever looketh into himself and considereth what he doth when he does think, opine, reason, hope, fear, etc., and upon what grounds; he shall thereby read and know what are the thoughts and passions of all other men upon the like occasions
• The similitude of passions, which are the same in all men,—desire, fear, hope, etc.; not the similitude of the objects of the passions, which are the things desired, feared, hoped, etc.: for these the constitution individual, and particular education, do so vary, and they are so easy to be kept from our knowledge, that the characters of man's heart, blotted and confounded as they are with dissembling, lying, counterfeiting, and erroneous doctrines, are legible only to him that searcheth hearts
• To know the natural cause of sense is not very necessary to the business now in hand
• The cause of sense is the external body, or object, which presseth the organ proper to each sense, either immediately, as in the taste and touch; or mediately, as in seeing, hearing, and smelling: which pressure, by the mediation of nerves and other strings and membranes of the body, continued inwards to the brain and heart, causeth there a resistance, or counter-pressure, or endeavour of the heart to deliver itself: which endeavour, because outward, seemeth to be some matter without