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children； and of three children。 More than this； they gave particular persons a dispensation from the penalties of these laws。＇95＇ But the regulations established for the public utility seemed incapable of admitting an alleviation。
It was highly reasonable that they should grant the rights of children to the vestals；＇96＇ whom religion retained in a necessary virginity： they gave； in the same manner； the privilege of married men to soldiers；＇97＇ because they could not marry。 It was customary to exempt the emperors from the constraint of certain civil laws。 Thus Augustus was freed from the constraint of the law which limited the power of enfranchising；＇98＇ and of that which set bounds to the right of bequeathing by testament。＇99＇ These were only particular cases； but； at last； dispensations were given without discretion； and the rule itself became no more than an exception。
The sects of philosophers had already introduced in the empire a disposition that estranged them from business a disposition which could not gain ground in the time of the republic；＇100＇ when everybody was employed in the arts of war and peace。 Hence arose an idea of perfection； as connected with a life of speculation； hence an estrangement from the cares and embarrassments of a family。 The Christian religion coming after this philosophy fixed； if I may make use of the expression； the ideas which that had only prepared。
Christianity stamped its character on jurisprudence； for empire has ever a connection with the priesthood。 This is visible from the Theodosian code； which is only a collection of the decrees of the Christian emperors。
A panegyrist of Constantine＇101＇ said to that emperor； 〃Your laws were made only to correct vice and to regulate manners： you have stripped the ancient laws of that artifice which seemed to have no other aim than to lay snares for simplicity。〃
It is certain that the alterations made by Constantine took their rise either from sentiments relating to the establishment of Christianity； or from ideas conceived of its perfection。 From the first proceeded those laws which gave such authority to bishops； and which have been the foundation of the ecclesiastical jurisdiction； hence those laws which weakened paternal authority＇102＇ by depriving the father of his property in the possessions of his children。 To extend a new religion； they were obliged to take away the dependence of children； who are always least attached to what is already established。
The laws made with a view to Christian perfection were more particularly those by which the penalties of the Papian laws were abolished； the unmarried were equally exempted from them； with those who； being married； had no children。
〃These laws were established；〃 says an ecclesiastical historian；＇103＇ 〃as if the multiplication of human species was an effect of our care； instead of being sensible that the number is increased or diminished according to the order of Providence。〃
Principles of religion have had an extraordinary influence on the propagation of the human species。 Sometimes they have promoted it； as among the Jews； the Mahometans； the Gaurs； and the Chinese； at others they have put a damp to it； as was the case of the Romans upon their conversion to Christianity。
They everywhere incessantly preached continency； a virtue the more perfect because in its own nature it can be practised but by very few。
Constantine had not taken away the decimal laws which granted a greater extent to the donations between man and wife； in proportion to the number of their children。 Theodosius； the younger； abrogated even these laws。＇104＇
Justinian declared all those marriages valid which had been prohibited by the Papian laws。＇105＇ These laws required people to marry again： Justinian granted privileges to those who did not marry again。＇106＇
By the ancient institutions； the natural right which every one had to marry and beget children could not be taken away。 Thus when they received a legacy；＇107＇ on condition of not marrying； or when a patron made his freedman swear＇108＇ that he would neither marry nor beget children； the Papian law annulled both the condition and the oath。＇109＇ The clauses on continuing in widowhood established among us contradict the ancient law； and descend from the constitutions of the emperors； founded on ideas of perfection。
There is no law that contains an express abrogation of the privileges and honours which the Romans had granted to marriages； and to a number of children。 But where celibacy had the pre…eminence； marriage could not be held in honour； and since they could oblige the officers of the public revenue to renounce so many advantages by the abolition of the penalties； it is easy to perceive that with yet greater ease they might put a stop to the rewards。
The same spiritual reason which had permitted celibacy soon imposed it even as necessary。 God forbid that I should here speak against celibacy as adopted by religion； but who can be silent when it is built on libertinism； when the two sexes； corrupting each other even by the natural sensations themselves； fly from a union which ought to make them better； to live in that which always renders them worse？
It is a rule drawn from nature； that the more the number of marriages is diminished； the more corrupt are those who have entered into that state； the fewer married men； the less fidelity is there in marriage； as when there are more thieves； more thefts are committed。
22。 Of the Exposing of Children。 The Roman policy was very good in respect to the exposing of children。 Romulus； says Dionysius Halicarnassus；＇110＇ laid the citizens under an obligation to educate all their male children； and the eldest of their daughters。 If the infants were deformed and monstrous； he permitted the exposing them； after having shown them to five of their nearest neighbours。
Romulus did not suffer them to kill any infants under three years old：＇111＇ by which means he reconciled the law that gave to fathers the right over their children of life and death with that which prohibited their being exposed。
We find also in Dionysius Halicarnassus＇112＇ that the law which obliged the citizens to marry； and to educate all their children； was in force in the 277th year of Rome； we see that custom had restrained the law of Romulus which permitted them to expose their younger daughters。
We have no knowledge of what the law of the Twelve Tables （made in the year of Rome 301） appointed with respect to the exposing of children； except from a passage of Cicero；＇113＇ who； speaking of the office of tribune of the people； says that soon after its birth； like the monstrous infant of the law of the Twelve Tables； it was stifled； the infant that was not monstrous was therefore preserved； and the law of the Twelve Tables made no alteration in the preceding institutions。
〃The Germans；〃 says Tacitus；＇114＇ 〃never expose their children； among them the best manners have more force than in other places the best laws。〃 The Romans had therefore laws against this custom； and yet they did not follow them。 We find no Roman law that permitted the exposing of children；＇115＇ this was； without doubt； an abuse introduced towards