Thomas Hobbes, answered from the texts and cited to the page.
The book takes its name from the great sea-beast of scripture, and the name is apt: what I describe is an artificial man, a mortal god, constructed by covenant out of the bodies and wills of natural men, to whom they owe — under the Immortal God — their peace and defence.1 The argument proceeds in the order the subject demands. Men in their natural condition, without any common power to keep them in awe, stand in a condition of war of every man against every man.2
In that condition there is no industry, no property, no mine and thine distinct — and, what is most consequent, nothing can be unjust, because where there is no common power there is no law, and where no law, no injustice.3 The passions that incline men to escape this condition are fear of death, desire of commodious living, and hope of obtaining these by industry; and reason suggests the articles of peace upon which agreement becomes possible.4
From that foundation the political argument follows necessarily. The only way to erect a common power sufficient to defend men from foreign invasion and from injuries to one another is to confer all their power and strength upon one man or assembly of men — every particular man saying to every other: I authorise and give up my right of governing myself to this man, on this condition that thou give up thy right to him likewise. The multitude so united in one person is the Commonwealth, and in him consisteth its essence.1
But the covenant alone does not suffice. The agreement of bees and ants is natural; that of men is by covenant only, which is artificial, and therefore something beyond covenant is required to make the agreement constant and lasting — namely, a common power to keep them in awe and to direct their actions to the common benefit.5 Where that power is divided or challenged — by factions for religion, by private leagues, by assemblies conspiring apart from the sovereign — the commonwealth sickens.6 The disease is fragmentation; the remedy is the undivided authority of the Leviathan.
This is the generation of that great LEVIATHAN, or rather (to speak more reverently) of that Mortal God to which we owe, under the Immortal God, our peace and defence... he hath the use of so much power and strength conferred him that by thereof he is enabled on terror to conform the wills of them all to peace at home and mutual aid against their enemies abroad.Leviathan, p. 191
there are many places where they live so now. For the savage people in many places of America... have no government at all, and live at this day in that brutish manner as I said before. Howsoever, it may be perceived what manner of life there would be where there were no common power to fear.Leviathan, pp. 159–160
nothing can be unjust. The notions of right and wrong, justice and injustice, have there no place. Where there is no common power, there is no law; where no law, no injustice.Leviathan, p. 160
The passions that incline men to peace are fear of death, desire of such things as are necessary to commodious living, and a hope by their industry to obtain them. And reason suggesteth convenient articles of peace, upon which men may be drawn to agreement.Leviathan, p. 160
the agreement of these creatures is natural; that of men is by covenant only, which is artificial; and therefore, it is no wonder if there be somewhat else required (besides covenant) to make their agreement constant and lasting, which is a common power to keep them in awe, and to direct their actions to the common benefit.Leviathan, p. 191
factions for government of religion (as of Papists, Protestants, &c.) or of state... are unjust, as being contrary to the peace and safety of the people, and a taking of the sword out of the hand of the sovereign.Leviathan, pp. 235–236