Democracy seems suitable only to a very little country, and further it must be happily situated. Small though it be, it will make many mistakes, because it will be composed of men. Discord will reign there as in a monastery; but there will be no St. Bartholomew, no Irish massacres, no Sicilian vespers, no inquisition, no condemnation to the galleys for having taken some water from the sea without paying for it, unless one supposes this republic composed of devils in a corner of hell. One questions every day whether a republican government is preferable to a king's government? The dispute ends always by agreeing that to govern men is very difficult. The Jews had God Himself for master; see what has happened to them on that account: nearly always have they been beaten and slaves, and to-day do you not find that they cut a pretty figure? _DESTINY_ Of all the books of the Occident which have come down to us, the most ancient is Homer; it is there that one finds the customs of profane antiquity, of the gross heroes, of the gross gods, made in the image of men; but it is there that among the reveries and inconsequences, one finds too the seeds of philosophy, and above all the idea of the destiny which is master of the gods, as the gods are masters of the world. When the magnanimous Hector wishes absolutely to fight the magnanimous Achilles, and with this object starts fleeing with all his might, and three times makes the circuit of the city before fighting, in order to have more vigour; when Homer compares fleet-of-foot Achilles, who pursues him, to a man who sleeps; when Madame Dacier goes into ecstasies of admiration over the art and mighty sense of this passage, then Jupiter wants to save great Hector who has made so many sacrifices to him, and he consults the fates; he weighs the destinies of Hector and Achilles in the balance (Iliad, liv. xxii.): he finds that the Trojan must absolutely be killed by the Greek; he cannot oppose it; and from this moment, Apollo, Hector's guardian genius, is forced to abandon him. It is not that Homer is not often prodigal, and particularly in this place, of quite contrary ideas, following the privilege of antiquity; but he is the first in whom one finds the notion of destiny. This notion, therefore, was very much in vogue in his time. The Pharisees, among the little Jewish people, did not adopt destiny until several centuries later; for these Pharisees themselves, who were the first literates among the Jews, were very new fangled. In Alexandria they mixed a part of the dogmas of the Stoics with the old Jewish ideas. St. Jerome claims even that their sect is not much anterior to the Christian era. The philosophers never had need either of Homer or the Pharisees to persuade themselves that everything happens through immutable laws, that everything is arranged, that everything is a necessary effect. This is how they argued.