remains to show why and how the ceremonial observances tended to preserve
and confirm the Hebrew kingdom; and this I can very briefly do on grounds
universally accepted.

(32) The formation of society serves not only for defensive purposes, but is
also very useful, and, indeed, absolutely necessary, as rendering possible
the division of labour. (33) If men did not render mutual assistance to each
other, no one would have either the skill or the time to provide for his own
sustenance and preservation: for all men are not equally apt for all work,
and no one would be capable of preparing all that he individually stood in
need of. (34) Strength and time, I repeat, would fail, if every one had in
person to plough, to sow, to reap, to grind corn, to cook, to weave, to
stitch, and perform the other numerous functions required to keep life
going; to say nothing of the arts and sciences which are also entirely
necessary to the perfection and blessedness of human nature. (35) We see
that peoples living, in uncivilized barbarism lead a wretched and almost
animal life, and even they would not be able to acquire their few rude
necessaries without assisting one another to a certain extent.

(36) Now if men were so constituted by nature that they desired nothing but
what is designated by true reason, society would obviously have no need of
laws: it would be sufficient to inculcate true moral doctrines; and men
would freely, without hesitation, act in accordance with their true
interests. (37) But human nature is framed in a different fashion: every
one, indeed, seeks his own interest, but does not do so in accordance with
the dictates of sound reason, for most men's ideas of desirability and
usefulness are guided by their fleshly instincts and emotions, which take no
thought beyond the present and the immediate object. (38) Therefore, no
society can exist without government, and force, and laws to restrain and
repress men's desires and immoderate impulses. (39) Still human nature will