Corruption, the most infallible symptom of constitutional liberty, was successfully practised; honours, gifts, and immunities were offered and accepted as the price of an episcopal vote; and the condemnation of the Alexandrian primate was artfully represented as the only measure which could restore the peace and union of the catholic church.

The brutal soldiers satisfied their sensual appetites without consulting either the inclination or the duties of their female captives; and a nice question of casuistry was seriously agitated, Whether those tender victims, who had inflexibly refused their consent to the violation which they sustained, had lost, by their misfortune, the glorious crown of virginity. There were other losses indeed of a more substantial kind and more general concern.

[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.

[But] the man who dares not expose his life in the defence of his children and his property, has lost in society the first and most active energies of nature.

The philosopher, who with calm suspicion examines the dreams and omens, the miracles and prodigies, of profane or even of ecclesiastical history, will probably conclude that, if the eyes of the spectators have sometimes been deceived by fraud, the understanding of the readers has much more frequently been insulted by fiction.

The theologian may indulge the pleasing task of describing Religion as she descended from Heaven, arrayed in her native purity. A more melancholy duty is imposed on the historian. He must discover the inevitable mixture of error and corruption which she contracted in a long residence upon Earth, among a weak and degenerate race of beings.

But a wild democracy . . . too often disdains the essential principles of justice.