descends from glorious ancestors, whatever he himself may be, let him find refuge under the shadow of his ancestry. As mean places are lighted up by the rays of the sun, so let the degenerate shine in the light of their forefathers. XXXI. In this place, my Liberalis, I wish to speak in defence of the gods. We sometimes say, "What could Providence mean by placing an Arrhidaeus upon the throne?" Do you suppose that the crown was given to Arrhidaeus? nay, it was given to his father and his brother. Why did Heaven bestow the empire of the world upon Caius Caesar, the most bloodthirsty of mankind, who was wont to order blood to be shed in his presence as freely as if he wished to drink of it? Why, do you suppose that it was given to him? It was given to his father, Germanicus, to his grandfather, his great grandfather, and to others before them, no less illustrious men, though they lived as private citizens on a footing of equality with others. Why, when you yourself were making Mamercus Scaurus consul, were you ignorant of his vices? did he himself conceal them? did he wish to appear decent? Did you admit a man who was so openly filthy to the fasces and the tribunal? Yes, it was because you were thinking of the great old Scaurus, the chief of the Senate, and were unwilling that his descendant should be despised. XXXII. It is probable that the gods act in the same manner, that they show greater indulgence to some for the sake of their parents and their ancestry, and to others for the sake of their children and grandchildren, and a long line of descendants beyond them; for they know the whole course of their works, and have constant access to the knowledge of all that shall hereafter pass through their hands. These things come upon us from the unknown future, and the gods have foreseen and are familiar with the events by which we are startled. "Let these men," says Providence, "be kings, because their ancestors were good kings, because they regarded righteousness and temperance as the highest rule of life, because they did not devote the state to themselves, but devoted themselves to the state. Let these others reign, because some one of their ancestors before them was a good man, who bore a soul superior to fortune, who preferred to be conquered rather than to conquer in civil strife, because it was more to the advantage of the state. [Footnote: Gertz, "Stud. Crit," p. 159, note.] It was not possible to make a sufficient return to him for this during so long a time; let this other, therefore, out of regard for him, be chief of the people, not because he knows how, or is capable, but because the other has earned it for him. This man is misshapen, loathsome to look upon, and will disgrace the insignia of his office. Men will presently blame me, calling me blind and reckless, not knowing upon whom I am conferring what ought to be given to the greatest and noblest of men; but I know that, in giving this dignity to one man, I am paying an old debt to