The communication of ideas requires a similitude of thought and language . . .

A false modesty is the meanest species of pride.

Feeble and timid minds . . . consider the use of dilatory and ambiguous measures as the most admirable efforts of consummate prudence.

Actuated by these motives, and apprehensive of disturbing the repose of an unsettled reign, Julian surprised the world by an edict which was not unworthy of a statesman or a philosopher. He extended to all the inhabitants of the Roman world the benefits of a free and equal toleration; and the only hardship which he inflicted on the Christians was to deprive them of the power of tormenting their fellow-subjects, whom they stigmatised with the odious titles of idolaters and heretics.

The authority of Plato and Aristotle, of Zeno and Epicurus, still reigned in the schools; and their systems, transmitted with blind deference from one generation of disciples to another, precluded every generous attempt to exercise the powers, or enlarge the limits, of the human mind.

Yet the civilians have always respected the natural right of a citizen to dispose of his life . . .

[The] liberty of divorce does not contribute to happiness and virtue. The facility of separation would destroy all mutual confidence, and inflame every trifling dispute . . .