Such were the influences which acted in turn upon a society which, by despotism, by slavery, and by atrocious amusements, had been debased and corrupted to the very core. Each sect which successively arose contributed something to remedy the evil. Stoicism placed beyond cavil the great distinctions between right and wrong. It inculcated the doctrine of universal brotherhood, it created a noble literature and a noble legislation, and it associated its moral system with the patriotic spirit which was then the animating spirit of Roman life. The early Platonists of the Empire corrected the exaggerations of Stoicism, gave free scope to the amiable qualities, and supplied a theory of right and wrong, suited not merely for heroic characters and for extreme emergencies, but also for the characters and the circumstances of common life. The Pythagorean and Neoplatonic schools revived the feeling of religious reverence, inculcated humility, prayerfulness, and purity of thought, and accustomed men to associate their moral ideals with the Deity, rather than with themselves. The moral improvement of society was now to pass into other hands. A religion which had long been increasing in obscurity began to emerge into the light. By the beauty of its moral precepts, by the systematic skill with which it governed the imagination and habits of its worshippers, by the strong religious motives to which it could appeal, by its admirable ecclesiastical organisation, and, it must be added, by its unsparing use of the arm of power, Christianity soon eclipsed or destroyed all other sects, and became for many centuries the supreme ruler of the moral world. Combining the Stoical doctrine of universal brotherhood, the Greek predilection for the amiable qualities, and the Egyptian spirit of reverence and religious awe, it acquired from the first an intensity and universality of influence which none of the philosophies it had superseded had approached. I have now to examine the moral causes that governed the rise of this religion in Rome, the ideal of virtue it presented, the degree and manner in which it stamped its image upon the character of nations, and the perversions and distortions it underwent. CHAPTER III. THE CONVERSION OF ROME.