the merit of having strictly applied this unfavourable result to the Life of Elagabalus. But though the religious enterprise of this eccentric Emperor was doomed to fail, it was not by any means the wild project of a madman, which those who judge _post eventum_—after the triumph of Christianity—or who, like Domaszewski, see in it merely _eine Vergöttlichung der Unzucht_, are apt to take for granted that it was. In those days, it was not in the least certain, as yet, that Christianity would be chosen and its rivals left; this religion was not, as its apologists would have us believe, the only light in a dark world. To a disinterested mind it would appear that Mithra or Isis might have become the divinity of western civilisation. They were certainly well in the running. We may guess what circumstances aided the worship of Christ to rise above competing cults, but for inquirers, like Mr. Hay and myself, who hold no brief, and do not accept the easy axiom that what happens is best, it is unproven that Christianity was decidedly the best alternative. Perhaps it was. Yet we may suspect that, if the religion which was founded by Paul of Tarsus had, “by the dispensation of Providence,” disappeared, giving place to one of those homogeneous oriental faiths which are now dead, we should be to-day very much where we are. However this may be, it seems that in the third century the Christians were far from commending their doctrine to the rest of the world by any signal moral superiority in their own conduct. The bad opinion which pagans held of their morals in the time of Tertullian cannot be explained as a mere wilful prejudice, and Tertullian’s reply that the charge is only true of some but not of all nor even of the greater number (_Ad nationes_, 5) is a significant admission that, taking them all round, the Christians were not then conspicuous as a sect of extraordinary virtue. Moreover, there was nothing in the ethics of their system which had not been independently reached by the reason of Greek and Roman teachers, and they are entitled to boast that the success of their religion depended not on any superiority in its moral ideals to those of pagan enlightenment, but on its supernatural foundations.