 States where sovereignty is unified – whatever be their form (monarchy, aristocracy, democracy) – are called regular, and those where it is divided irregular (DJN VII.5.2, 5.14–15). Irregularity always weakens a state, but each form also has its own difficulties and weaknesses. Pufendorf does not in principle prefer one regular form over another: God is the author of free states (democracies) and monarchies alike (DJN VII.5.5), and sovereignty or majesty belongs equally to all states and not just to monarchies (DJN VII.3.3). However, humans incline differently toward particular forms of state (DJN VII.5.11), and it is up to them to decide which ones to implement for themselves (DJN VII.3.2). In fact, the choice appears to be prudential in nature, since certain forms of state may require specific human dispositions to function effectively (DJN VII.6.5), and some forms may be more suited for particular settings. Thus, large territories with scattered populations are better ruled as monarchies, while smaller regions or city-states can be governed well as democracies (DJN VII.5.22). More generally, monarchy may be more efficient because of the simple logistics of human association (DJN VII.5.9). Beside such forms and conditions, each type of state is also prone to other faults or illnesses peculiar to itself, which Pufendorf distinguishes into “vices of men” and “vices of status” (DJN VII.5.10). The former obtain, for instance, when (in a monarchy) rulership goes to someone unqualified for that role, and the latter when (in a democracy) citizens are too self-assertive and unwilling to compromise. The fact remains that even though states are a remedy for human weakness and imperfection, as human constructs they always remain an imperfect one (DJN VII.5.22).