Each of the other legislators above mentioned deserves a particular consideration, as having acted in stations somewhat similar to that of the Peruvian patriarch. Three objects are to be attended to by the legislator of a barbarous people: First, That his system be such as is capable of reducing the greatest number of men under one jurisdiction: Second, That it apply to such principles in human nature for its support as are universal and permanent, in order to insure the duration of the government: Third, That it admit of improvements correspondent to any advancement in knowledge or variation of circumstances that may happen to its subjects, without endangering the principle of government by such innovations. So far as the systems of such legislators agree with these fundamental principles; they are worthy of respect; and so far as they deviate, they may be considered as defective. To begin with Moses and Lycurgus: It is proper to observe that, in order to judge of the merit of any institutions, we must take into view the peculiar character of the people for whom they were framed. For want of this attention, many of the laws of Moses and some of those of Lycurgus have been ridiculed and censured. The Jews, when led by Moses out of Egypt, were not only uncivilized, but having just risen to independence from a state of servitude they united the manners of servants and savages; and their national character was a compound of servility, ignorance, filthiness and cruelty. Of their cruelty as a people we need no other proof than the account of their avengers of blood, and the readiness with which the whole congregation turned executioners, and stoned to death the devoted offenders. The leprosy, a disease now scarcely known, was undoubtedly produced by a want of cleanliness continued for successive generations. In this view, their frequent ablutions, their peculiar modes of trial and several other institutions, may be vindicated from ridicule and proved to be wise regulations. The Spartan lawgiver has been censured for the toleration of theft and adultery. Among that race of barbarians these habits were too general to admit of total prevention or universal punishment. By vesting all property in the commonwealth, instead of encouraging theft, he removed the possibility of the crime; and, in a nation where licentiousness was generally indulged, it was a great step towards introducing a purity of manners, to punish adultery in all cases wherein it was committed without the consent of all parties interested in its consequences.