It may be added that there is no government so subject to civil wars and intestine agitations as democratic or popular government, because there is none which has so strong and continual a tendency to change to another form, or which demands more vigilance and courage for its maintenance as it is. Under such a constitution above all, the citizen should arm himself with strength and constancy, and say, every day of his life, what a virtuous Count Palatine[1] said in the Diet of Poland: Malo periculosam libertatem quam quietum servitium. Were there a people of gods, their government would be democratic. So perfect a government is not for men. [1] The Palatine of Posen, father of the King of Poland, Duke of Lorraine. I prefer liberty with danger to peace with slavery. CHAPTER V ARISTOCRACY We have here two quite distinct moral persons, the government and the Sovereign, and in consequence two general wills, one general in relation to all the citizens, the other only for the members of the administration. Thus, although the government may regulate its internal policy as it pleases, it can never speak to the people save in the name of the Sovereign, that is, of the people itself, a fact which must not be forgotten. The first societies governed themselves aristocratically. The heads of families took counsel together on public affairs. The young bowed without question to the authority of experience. Hence such names as _priests, elders, senate_, and _gerontes_. The savages of North America govern themselves in this way even now, and their government is admirable. But, in proportion as artificial inequality produced by institutions became predominant over natural inequality, riches or power[1] were put before age, and aristocracy became elective. Finally, the transmission of the father's power along with his goods to his children, by creating patrician families, made government hereditary, and there came to be senators of twenty. There are then three sorts of aristocracy--natural, elective and hereditary. The first is only for simple peoples; the third is the worst of all governments; the second is the best, and is aristocracy properly so called. Besides the advantage that lies in the distinction between the two powers, it presents that of its members being chosen; for, in popular government, all the citizens are born magistrates; but here magistracy is confined to a few, who become such only by election.[2] By this means uprightness, understanding, experience and all other claims to pre-eminence and public esteem become so many further guarantees of wise government. Moreover, assemblies are more easily held, affairs better discussed and carried out with more order and diligence, and the credit of the State is better sustained abroad by venerable senators than by a multitude that is unknown or despised.