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a man of our adversaries who would not have thought that they were to be imputed to the Christians? Why, then, did their gods not take steps then to prevent the decay and extinction of that republic, over the loss of which Cicero, long before Christ had come in the flesh, sings so lugubrious a dirge? Its admirers have need to inquire whether, even in the days of primitive men and morals, true justice flourished in it; or was it not perhaps even then, to use the casual expression of Cicero, rather a coloured painting than the living reality? But, if God will, we shall consider this elsewhere. For I mean in its own place to show that—according to the definitions in which Cicero himself, using Scipio as his mouthpiece, briefly propounded what a republic is, and what a people is, and according to many testimonies, both of his own lips and of those who took part in that same debate—Rome never was a republic, because true justice had never a place in it. But accepting the more feasible definitions of a republic, I grant there was a republic of a certain kind, and certainly much better administered by the more ancient Romans than by their modern representatives. But the fact is, true justice has no existence save in that republic whose founder and ruler is Christ, if at least any choose to call this a republic; and indeed we cannot deny that it is the people's weal. But if perchance this name, which has become familiar in other connections, be considered alien to our common parlance, we may at all events say that in this city is true justice; the city of which Holy Scripture says, "Glorious things are said of thee, O city of God."

      22. That the Roman gods never took any steps to prevent the republic from being ruined by immorality.

      But what is relevant to the present question is this, that however admirable our adversaries say the republic was or is, it is certain that by the testimony of their own most learned writers it had become, long before the coming of Christ, utterly wicked and dissolute, and indeed had no existence, but had been destroyed by profligacy. To prevent this, surely these guardian gods ought to have given precepts of morals and a rule of life to the people by whom they were worshipped in so many temples, with so great a variety of priests and sacrifices, with such numberless and diverse rites, so many festal solemnities, so many celebrations of magnificent games. But in all this the demons only looked after their own interest, and cared not at all how their worshippers lived, or rather were at pains to induce them to lead an abandoned life, so long as they paid these tributes to their honour, and regarded them with fear. If any one denies this, let him produce, let him point to, let him read the laws which the gods had given against sedition, and which the Gracchi transgressed when they threw everything into confusion; or those Marius, and Cinna, and Carbo broke when they involved their country in civil wars, most iniquitous and unjustifiable in their causes, cruelly conducted, and yet more cruelly terminated; or those which Sylla scorned, whose life, character, and deeds, as described by Sallust and other historians, are the abhorrence of all mankind. Who will deny that at that time the republic had become extinct?

      Possibly they will be bold enough to suggest in defence of the gods, that they abandoned the city on account of the profligacy of the citizens, according to the lines of Virgil:

      "Gone from each fane, each sacred shrine,

       Are those who made this realm divine."109

      But, firstly, if it be so, then they cannot complain against the Christian religion, as if it were that which gave offence to the gods and caused them to abandon Rome, since the Roman immorality had long ago driven from the altars of the city a cloud of little gods, like as many flies. And yet where was this host of divinities, when, long before the corruption of the primitive morality, Rome was taken and burnt by the Gauls? Perhaps they were present, but asleep? For at that time the whole city fell into the hands of the enemy, with the single exception of the Capitoline hill; and this too would have been taken, had not—the watchful geese aroused the sleeping gods! And this gave occasion to the festival of the goose, in which Rome sank nearly to the superstition of the Egyptians, who worship beasts and birds. But of these adventitious evils which are inflicted by hostile armies or by some disaster, and which attach rather to the body than the soul, I am not meanwhile disputing. At present I speak of the decay of morality, which at first almost imperceptibly lost its brilliant hue, but afterwards was wholly obliterated, was swept away as by a torrent, and involved the republic in such disastrous ruin, that though the houses and walls remained standing, the leading writers do not scruple to say that the republic was destroyed. Now, the departure of the gods "from each fane, each sacred shrine," and their abandonment of the city to destruction, was an act of justice, if their laws inculcating justice and a moral life had been held in contempt by that city. But what kind of gods were these, pray, who declined to live with a people who worshipped them, and whose corrupt life they had done nothing to reform?

      23. That the vicissitudes of this life are dependent not on the favour or hostility of demons, but on the will of the true God.

      But, further, is it not obvious that the gods have abetted the fulfilment of men's desires, instead of authoritatively bridling them? For Marius, a low-born and self-made man, who ruthlessly provoked and conducted civil wars, was so effectually aided by them, that he was seven times consul, and died full of years in his seventh consulship, escaping the hands of Sylla, who immediately afterwards came into power. Why, then, did they not also aid him, so as to restrain him from so many enormities? For if it is said that the gods had no hand in his success, this is no trivial admission, that a man can attain the dearly coveted felicity of this life even though his own gods be not propitious; that men can be loaded with the gifts of fortune as Marius was, can enjoy health, power, wealth, honours, dignity, length of days, though the gods be hostile to him; and that, on the other hand, men can be tormented as Regulus was, with captivity, bondage, destitution, watchings, pain, and cruel death, though the gods be his friends. To concede this is to make a compendious confession that the gods are useless, and their worship superfluous. If the gods have taught the people rather what goes clean counter to the virtues of the soul, and that integrity of life which meets a reward after death; if even in respect of temporal and transitory blessings they neither hurt those whom they hate nor profit whom they love, why are they worshipped, why are they invoked with such eager homage? Why do men murmur in difficult and sad emergencies, as if the gods had retired in anger? and why, on their account, is the Christian religion injured by the most unworthy calumnies? If in temporal matters they have power either for good or for evil, why did they stand by Marius, the worst of Rome's citizens, and abandon Regulus, the best? Does this not prove themselves to be most unjust and wicked? And even if it be supposed that for this very reason they are the rather to be feared and worshipped, this is a mistake; for we do not read that Regulus worshipped them less assiduously than Marius. Neither is it apparent that a wicked life is to be chosen, on the ground that the gods are supposed to have favoured Marius more than Regulus. For Metellus, the most highly esteemed of all the Romans, who had five sons in the consulship, was prosperous even in this life; and Catiline, the worst of men, reduced to poverty and defeated in the war his own guilt had aroused, lived and perished miserably. Real and secure felicity is the peculiar possession of those who worship that God by whom alone it can be conferred.

      It is thus apparent, that when the republic was being destroyed by profligate manners, its gods did nothing to hinder its destruction by the direction or correction of its manners, but rather accelerated its destruction by increasing the demoralization and corruption that already existed. They need not pretend that their goodness was shocked by the iniquity of the city, and that they withdrew in anger. For they were there, sure enough; they are detected, convicted: they were equally unable to break silence so as to guide others, and to keep silence so as to conceal themselves. I do not dwell on the fact that the inhabitants of Minturnæ took pity on Marius, and commended him to the goddess Marica in her grove, that she might give him success in all things, and that from the abyss of despair in which he then lay he forthwith returned unhurt to Rome, and entered the city the ruthless leader of a ruthless army; and they who wish to know how bloody was his victory, how unlike a citizen, and how much more relentlessly than any foreign foe he acted, let them read the histories. But this, as I said, I do not dwell upon; nor do I attribute the bloody bliss of Marius to, I know not what Minturnian goddess [Marica], but rather to the secret providence of God, that the mouths of our adversaries might be shut, and that they who are not led by passion, but by prudent consideration of events, might be delivered from error. And even if the demons have any power in these matters, they have only that power

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