the defects of the system espoused by his adversary; and
despises him for a blindness, similar to his own. That monarchy, aristocracy and democracy will all make men miserable, is universally assented to, by two out of the three members of this analysis itself; and a contrary effect from either, is allowed by two to one to be out of the common
course of events. A violation of the relation between cause
and effect, awakens the admiration of mankind, whenever a,
good moral effect proceeds from a government founded in evil moral qualities.
It is not enough for the illustration of our analysis, that a good effect from either monarchy, aristocracy or democracy, is by this majority considered as a phenomenon; a few reasons, accounting for it according to the principles of that analysis, will be added.
Monarchy and aristocracy, have the strongest tendency of any conceivable human situation, to excite the evil moral quality, or propensity, of injuring others for our own benefit, both by the magnitude of the temptation, and the power of reaching it. A long catalogue of evil moral qualities, are included in this. These forms of government are therefore founded in the evil moral qualities of man. and it is unnatural tb.at evil moral qualities, should produce good moral effects.
Mr. Adams allows that evil consequences unavoidably arise from monarchy and aristocracy, by endeavouring to provide against them. The probable success of his endeavour will appear, by concisely reciting their cause. It consists in a degree of power capable of exciting evil moral qualities, craving self gratification at the expense of others. Nothing can prevent this excitement, but a removal of the power; and if the power is removed, the principle of monarchy or aristocracy is destroyed, though the name should remain. Mr. Adams's remedy can only remove the cause or leave the cause. If it remains, the effects follow. Our state governours would not be monarchs or despots, if they were called Kings: because they want the degree of power
