are soon to be numbered.

Even with the best intentions towards mankind, we are inclined to think
that their welfare depends, not on the felicity of their own inclinations,
or the happy employment of their own talents, but on their ready compliance
with what we have devised for their good. Accordingly, the greatest virtue
of which any sovereign has hitherto shown an example, is not a desire of
cherishing in his people the spirit of freedom and of independence, but
what is in itself sufficiently rare and highly meritorious, a steady regard
to the distribution of justice in matters of property, a disposition to
protect and to oblige, to redress the grievances, and to promote the
interest of his subjects. It was from a reference to these objects, that
Titus computed the value of his time, and judged of its application. But
the sword, which in this beneficent hand was drawn to protect the subject,
and to procure a speedy and effectual distribution of justice, was likewise
sufficient, in the hands of a tyrant, to shed the blood of the innocent,
and to cancel the rights of men. The temporary proceedings of humanity,
though they suspended the exercise of oppression, did not break the
national chains: the prince was even the better enabled to procure that
species of good which he studied; because there was no freedom remaining,
and because there was nowhere a force to dispute his decrees, or to
interrupt their execution.

Was it in vain that Antoninus became acquainted with the characters of
Thrasea, Helvidius, Cato, Dion, and Brutus? Was it in vain, that he
learned to understand the form of a free community, raised on the basis of
equality and justice; or of a monarchy, under which the liberties of the
subject were held the most sacred object of administration?[Footnote: M.
Antoninus, lib. I.] Did he mistake the means of procuring to mankind what
he points out as a blessing? Or did the absolute power with which he was