The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and by the habits of the superstitious, part of their subjects. The various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord.

[We should] suspend our belief of every tale that deviates from the laws of nature and the character of man.

Passion, interest, or caprice, suggested daily motives for the dissolution of marriage; a word, a sign, a message, a letter, the mandate of a freedman, declared the separation; the most tender of human connections was degraded to a transient society of profit or pleasure.

Boethius might have been styled happy, if that precarious epithet could be safely applied before the last term of the life of man.

Yet the experience of four thousand years should enlarge our hopes, and diminish our apprehensions: we cannot determine to what height the human species may aspire in their advances towards perfection; but it may safely be presumed, that no people, unless the face of nature is changed, will relapse into their original barbarism.

In a distant age and climate, the tragic scene of the death of Hosein will awaken the sympathy of the coldest reader.

In the second century of the Christian era, the Empire of Rome comprehended the fairest part of the earth, and the most civilised portion of mankind. The frontiers of that extensive monarchy were guarded by ancient renown and disciplined valour. The gentle but powerful influence of laws and manners had gradually cemented the union of the provinces. Their peaceful inhabitants enjoyed and abused the advantages of wealth and luxury.