subjection by the will of him who hath the supreme power, namely, if he change his soil; which may be done two ways, either by permission, as he who gets license to dwell in another country; or command, as he who is banished. In both cases, he is free from the laws of his former country; because he is tied to observe those of the latter. ------- CHAPTER VIII. OF THE RIGHTS OF LORDS OVER THEIR SERVANTS. 1. What lord and servant signify. 2. The distinction of servants, into such as upon trust enjoy their natural liberty, and slaves, or such as serve being imprisoned or bound in fetters. 3. The obligation of a servant arises from the liberty of body allowed him by his lord. 4. Servants that are bound, are not by any compacts tied to their lords. 5. Servants have no propriety in their goods against their lord. 6. The lord may sell his servant, or alienate him by testament 7. The lord cannot injure his servant. 8. He that is lord of the lord, is lord also of his servants. 9. By what means servants are freed. 10. Dominion over beasts belongs to the right of nature. [Sidenote: What lord and servant are.] 1. In the two foregoing chapters we have treated of an _institutive_ or _framed_ government, as being that which receives its original from the consent of many, who by contract and faith mutually given have obliged each other. Now follows what may be said concerning a _natural_ government; which may also be called _acquired_, because it is that which is gotten by power and natural force. But we must know in the first place, by what means the right of dominion may be gotten over the persons of men. Where such a right is gotten, there is a kind of a little kingdom; for to be a _king_, is nothing else but to have dominion over many persons; and thus a great family is a kingdom, and a little kingdom a family. Let us return again to the state of nature, and consider men as if but even now sprung out of the earth, and suddenly, like mushrooms, come to full maturity, without all kind of engagement to each other. There are but three ways only, whereby one can have a dominion over the person of another; whereof the first is, if by mutual contract made between themselves, for peace and self-defence’s sake, they have willingly given up themselves to the power and authority of some man, or council of men; and of this we have already spoken. The second is, if a man taken prisoner in the wars, or overcome, or else distrusting his own forces, to avoid death, promises the conqueror or the stronger party his _service_, that is, to do all whatsoever he shall command him. In which contract, the good which the vanquished or inferior in strength doth receive, is the grant of his life, which by the right of war in the natural state of men he might have been deprived of; but the good which he promises, is his service and obedience.