That public virtue which among the ancients was denominated patriotism, is derived from a strong sense of our own interest in the preservation and prosperity of the free government of which we are members. Such a sentiment, which had rendered the legions of the republic almost invincible, could make but a very feeble impression on the mercenary servants of a despotic prince; and it became necessary to supply that defect by other motives, of a different, but not less forcible nature; honour and religion.

[The Goths'] poverty was incurable; since the most liberal donatives were soon dissipated in wasteful luxury, and the most fertile estates became barren in their hands.

The vain, inconstant, rebellious disposition of the people [of Armorica], was incompatible either with freedom or servitude.

On the approach of spring, I withdraw without reluctance from the noisy and extensive scene of crowds without company, and dissipation without pleasure.

[Instead] of inquiring why the Roman empire was destroyed, we should rather be surprised that it had subsisted so long.

Their poverty secured their freedom, since our desires and our possessions are the strongest fetters of despotism.

The virtue of Marcus Aurelius Antoninus was of a severer and more laborious kind. It was the well-earned harvest of many a learned conference, of many a patient lecture, and many a midnight lucubration. At the age of twelve years, he embraced the rigid system of the Stoics, which taught him to submit his body to his mind, his passions to his reason; to consider virtue as the only good, vice as the only evil, all things external as things indifferent.