In the purer ages of the commonwealth, the use of arms was reserved for those ranks of citizens who had a country to love, a property to defend, and some share in enacting those laws which it was their interest, as well as duty, to maintain. But in proportion as the public freedom was lost in extent of conquest, war was gradually improved into an art, and degraded into a trade.

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.

The subject, however various and important, has already been so frequently, so ably, and so successfully discussed, that it is now grown familiar to the reader, and difficult to the writer.

Julian was not insensible of the advantages of freedom. From his studies he had imbibed the spirit of ancient sages and heroes; his life and fortunes had depended on the caprice of a tyrant; and, when he ascended the throne, his pride was sometimes mortified by the reflection that the slaves who would not dare to censure his defects were not worthy to applaud his virtues.

Our ignorance is God; what we know is science.

But in almost every province of the Roman world, an army of fanatics, without authority and without discipline, invaded the peaceful inhabitants; and the ruin of the fairest structures of antiquity still displays the ravages of those barbarians who alone had time and inclination to execute such laborious destruction.

The comparative view of the powers of the magistrates, in two remarkable instances, is alone sufficient to represent the whole system of German manners. The disposal of the landed property within their district was absolutely vested in their hands, and they distributed it every year according to a new division. At the same time, they were not authorised to punish with death, to imprison, or even to strike, a private citizen.