The evil operation of religious tests, and of the accompanying intolerance of the public mind as shown towards any form of dissent from the stereotyped orthodoxy, admits of a very wide handling. It is of course the problem of religious liberty. Some parts of the argument need to be reproduced here, to help us in replying to the objections against an unconditional abolition of compulsory creeds. In conversing, many years ago, with the late Jules Mohl, the great Oriental scholar, professor of Persian in the College de France, I was much struck with his account of the nature of his duties as an expounder of the modern Persian authors. These authors, for example the poet Sadi, were in creed adherents of the ancient Persian fire-worship, notwithstanding the Mohammedan conquest of their country. They were, of course, forbidden to avow that creed directly; and in consequence, they had recourse to a form of composition by _doubles entendres_, veiling the ancient creed under Mohammedan forms. Mohl's business, as their expounder, was to strip off the disguise and show the true bearings of the writers, under their show of conformity to the established opinions. This is a typical illustration of what has happened in Europe for more than two thousand years. The first recorded martyr to free speculation in philosophy was Anaxagoras in Greece. Muleted in the sum of five talents, and expelled from Athens, he was considered fortunate in being allowed to retire to Lampsacus and end his days there. His fate, however, was soon eclipsed by the execution of Socrates,--an event whereby the Athenian burghers were enabled to bias the expression of free opinions from that time to this. The first person to feel the shock was Plato. That he was affected by it, to the extent of suppressing his views on the higher questions, we can infer with the greatest probability. [CONSEQUENCES OF THE EXECUTION OF SOCRATES.]