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By the allurement of pleasure they preserve the individual； and by the same allurement they preserve their species。 They have natural laws； because they are united by sensation； positive laws they have none； because they are not connected by knowledge。 And yet they do not invariably conform to their natural laws； these are better observed by vegetables； that have neither understanding nor sense。
Brutes are deprived of the high advantages which we have； but they have some which we have not。 They have not our hopes； but they are without our fears； they are subject like us to death； but without knowing it； even most of them are more attentive than we to self…preservation； and do not make so bad a use of their passions。
Man； as a physical being； is like other bodies governed by invariable laws。 As an intelligent being； he incessantly transgresses the laws established by God； and changes those of his own instituting。 He is left to his private direction； though a limited being； and subject； like all finite intelligences； to ignorance and error： even his imperfect knowledge he loses； and as a sensible creature； he is hurried away by a thousand impetuous passions。 Such a being might every instant forget his Creator； God has therefore reminded him of his duty by the laws of religion。 Such a being is liable every moment to forget himself； philosophy has provided against this by the laws of morality。 Formed to live in society； he might forget his fellow…creatures； legislators have therefore by political and civil laws confined him to his duty。
2。 Of the Laws of Nature。 Antecedent to the above…mentioned laws are those of nature； so called； because they derive their force entirely from our frame and existence。 In order to have a perfect knowledge of these laws； we must consider man before the establishment of society： the laws received in such a state would be those of nature。
The law which； impressing on our minds the idea of a Creator； inclines us towards Him； is the first in importance； though not in order； of natural laws。 Man in a state of nature would have the faculty of knowing； before he had acquired any knowledge。 Plain it is that his first ideas would not be of a speculative nature； he would think of the preservation of his being； before he would investigate its origin。 Such a man would feel nothing in himself at first but impotency and weakness； his fears and apprehensions would be excessive； as appears from instances （were there any necessity of proving it） of savages found in forests；＇2＇ trembling at the motion of a leaf； and flying from every shadow。
In this state every man； instead of being sensible of his equality； would fancy himself inferior。 There would therefore be no danger of their attacking one another； peace would be the first law of nature。
The natural impulse or desire which Hobbes attributes to mankind of subduing one another is far from being well founded。 The idea of empire and dominion is so complex； and depends on so many other notions； that it could never be the first which occurred to the human understanding。
Hobbes＇3＇ inquires； 〃For what reason go men armed； and have locks and keys to fasten their doors； if they be not naturally in a state of war？〃 But is it not obvious that he attributes to mankind before the establishment of society what can happen but in consequence of this establishment； which furnishes them with motives for hostile attacks and self…defence？
Next to a sense of his weakness man would soon find that of his wants。 Hence another law of nature would prompt him to seek for nourishment。
Fear； I have observed； would induce men to shun one another； but the marks of this fear being reciprocal； would soon engage them to associate。 Besides； this association would quickly follow from。 the very pleasure one animal feels at the approach of another of the same species。 Again； the attraction arising from the difference of sexes would enhance this pleasure； and the natural inclination they have for each other would form a third law。
Beside the sense or instinct which man possesses in common with brutes； he has the advantage of acquired knowledge； and thence arises a second tie； which brutes have not。 Mankind have therefore a new motive of uniting； and a fourth law of nature results from the desire of living in society。
3。 Of Positive Laws。 As soon as man enters into a state of society he loses the sense of his weakness； equality ceases； and then commences the state of war。
Each particular society begins to feel its strength； whence arises a state of war between different nations。 The individuals likewise of each society become sensible of their force； hence the principal advantages of this society they endeavour to convert to their own emolument； which constitutes a state of war between individuals。
These two different kinds of states give rise to human laws。 Considered as inhabitants of so great a planet； which necessarily contains a variety of nations； they have laws relating to their mutual intercourse； which is what we call the law of nations。 As members of a society that must be properly supported； they have laws relating to the governors and the governed； and this we distinguish by the name of politic law。 They have also another sort of law； as they stand in relation to each other； by which is understood the civil law。
The law of nations is naturally founded on this principle； that different nations ought in time of peace to do one another all the good they can； and in time of war as little injury as possible； without prejudicing their real interests。
The object of war is victory； that of victory is conquest； and that of conquest preservation。 From this and the preceding principle all those rules are derived which constitute the law of nations。
All countries have a law of nations； not excepting the Iroquois themselves； though they devour their prisoners： for they send and receive ambassadors； and understand the rights of war and peace。 The mischief is that their law of nations is not founded on true principles。
Besides the law of nations relating to all societies； there is a polity or civil constitution for each particularly considered。 No society can subsist without a form of government。 〃The united strength of individuals；〃 as Gravina＇4＇ well observes； 〃constitutes what we call the body politic。〃
The general strength may be in the hands of a single person； or of many。 Some think that nature having established paternal authority； the most natural government was that of a single person。 But the example of paternal authority proves nothing。 For if the power of a father relates to a single government； that of brothers after the death of a father； and that of cousins…german after the decease of brothers； refer to a government of many。 The political power necessarily comprehends the union of several families。
Better is it to say； that the government most conformable to nature is that which best agrees with the humour and disposition of the people in whose favour it is established。
The strength of individuals cannot be united without a conjunction of all their wills。 〃The conjunction of those wills；〃 as Gravina again very justly observes； 〃is what we call the civil state。〃
Law in general is human reason； inasmuch as it governs all the inhabitants of the earth： the political and civil laws of each nation ought to be only the particular cases in which human reason is applied。
They should be adapted in such a manner to the people for whom they are framed that it should be a great chance if those of one nation suit another。
They should be in relation to the nature and principle of each government； whether they form it； as may be said of politic laws； or whether they support it； as in the case of civil institutions。
They should be in relation to the climate of each country； to the quality of its soil； to its situation and extent； to the principal occupation of the natives； whether husbandmen； huntsmen； or shepherds： they should have relation to the degree of liberty which the constitution will bear； to the religion of the inhabitants； to their inclinations； riches； numbers； commerce； manners； and customs。 In fine； they have relations to each other； as also to their origin； to the intent of the legislator； and to the order of things on which they are established； in all of which different lights they ought to be considered。
This is what I have undertaken to perform in the following work。 These relations I shall examine； since all these together constitute what I call the Spirit of Laws。
I have not separated the political from the civil institutions； as I do not pretend to treat of laws； but of their spirit； and as this spirit consists in the various relations which the laws may bear to different objects； it is not so much my business to follow the natural order of laws as that of these relations and objects。
I shall first examine the relations which laws bear to the nature and principle of each government； and as this principle has a strong influence on laws； I shall make it my study to understand it thoroughly： and if I can but once establish it； the laws will soon appear to flow thence as from their source。 I shall proceed afterwa