There are geometrical figures exceedingly regular and complete in their kind; arithmetic is perfect; many trades or manufactures are carried on in a manner constantly uniform and excellent; but with respect to the government of men, is it possible for any one to be good, when all are founded on passions in conflict with each other? No convent of monks ever existed without discord; it is impossible, therefore, to exclude it from kingdoms. Every government resembles not merely a monastic institution, but a private household. There are none existing without quarrels; and quarrels between one people and another, between one prince and another, have ever been, sanguinary; those between subjects and their sovereigns have been sometimes no less destructive. How is an individual to act? Must he risk joining in the conflict, or withdraw from the scene of action? SECTION II. More than one people are desirous of new constitutions. The English would have no objection to a change of ministers once in every eight hours, but they have no wish to change the form of their government. The modern Romans are proud of their church of St. Peter and their ancient Greek statues; but the people would be glad to be better fed, although they were not quite so rich in benedictions; the fathers of families would be content that the Church should have less gold, if the granaries had more corn; they regret the time when the apostles journeyed on foot, and when the citizens of Rome travelled from one palace to another in litters. We are incessantly reminded of the admirable republics of Greece. There is no question that the Greeks would prefer the government of a Pericles and a Demosthenes to that of a pasha; but in their most prosperous and palmy times they were always complaining; discord and hatred prevailed between all the cities without, and in every separate city within. They gave laws to the old Romans, who before that time had none; but their own were so bad for themselves that they were continually changing them. What could be said in favor of a government under which the just Aristides was banished, Phocion put to death, Socrates condemned to drink hemlock after having been exposed to banter and derision on the stage by Aristophanes; and under which the Amphyctions, with contemptible imbecility, actually delivered up Greece into the power of Philip, because the Phocians had ploughed up a field which was part of the territory of Apollo? But the government of the neighboring monarchies was worse. Puffendorf promises us a discussion on the best form of government. He tells us, "that many pronounce in favor of monarchy, and others, on the contrary, inveigh furiously against kings; and that it does not fall within the limits of his subject to examine in detail the reasons of the latter." If any mischievous and malicious reader expects to be told here more than he is told by Puffendorf, he will be much deceived.