 Like Bodin and Hobbes, Pufendorf identified sovereignty (imperium) as the “vivifying and sustaining soul” of the state. It is a new moral quality that emerges from the respective commitments of rulers and ruled, consisting of the former’s right to command and the latter’s duty to obey. (DJN VII.3.1–2: Pufendorf 1994a, pp. 217–18; VII.4.12; Holland 2012) Like other souls, as it were, sovereignty comes from God (as author of the natural law), though only indirectly in this case, or through the instrumentality of reasoning human beings. Thus, throughout Book VII of DJN Pufendorf rejects the arguments of J. F. Horn (Politicorum pars architectonica de civitate [1664]), the German Filmer. Natural law bestows sovereignty on no one form of government or on specific individuals or groups; instead, such decisions are made by human contractors in particular circumstances. It is always required, however, that sovereignty be supreme in the sense that there be no superior or equivalent powers within the state. Also, sovereignty cannot be divided, since that would fragment the unity of will that undergirds the state as an effective authority (DJN VII.4.11). Accordingly, all governing functions, including legislative, judicial, penal, economic, and war-related powers must ultimately reside in the same persona or agency. Otherwise (as in the Holy Roman Empire whose political diseases Pufendorf diagnosed in The Present State of Germany (Monz.) the state would have two or more heads and, by reproducing the conflicts of the pre-civil condition, would invite its own destruction.