It was (if the story be true) a sinful and foolish compact, forced from a good man by the sight of his countrymen's extreme danger and misery. It avenged itself, soon enough, upon both Goths and Romans. To the Goths themselves the change must have seemed not only unimportant, but imperceptible. Unaccustomed to that accuracy of thought, which is too often sneered at by Gibbon as 'metaphysical subtlety,' all of which they would have been aware was the change of a few letters in a creed written in an unknown tongue. They could not know, (Ulfilas himself could not have known, only two years after the death of St. Athanasius at Alexandria; while the Nicaean Creed was as yet received by only half of the Empire; and while he meanwhile had been toiling for years in the Danubian wilds, ignorant perhaps of the controversy which had meanwhile convulsed the Church)--neither the Goths nor he, I say, could have known that the Arianism, which they embraced, was really the last, and as it were apologetic, refuge of dying Polytheism; that it, and not the Catholic Faith, denied the abysmal unity of the Godhead; that by making the Son inferior to the Father, as touching his Godhead, it invented two Gods, a greater and a lesser, thus denying the absoluteness, the infinity, the illimitability, by any category of quantity, of that One Eternal, of whom it is written, that God is a Spirit. Still less could they have guessed that when Arius, the handsome popular preacher (whose very name, perhaps, Ulfilas never heard) asked the fine ladies of Alexandria--'Had you a son before that son was born?'--'No.' 'Then God could have no son before that son was begotten, &c.'--that he was mingling up the idea of Time with the idea of that Eternal God who created Time, and debasing to the accidents of before and after that Timeless and Eternal Generation, of which it is written, 'Thou art my Son, this day have I begotten thee.' Still less could Ulfilas, or his Goths, have known, that the natural human tendency to condition God by Time, would be, in later ages, even long after Arianism was crushed utterly, the parent of many a cruel, gross, and stupid superstition. To them it would have been a mere question whether Woden, the All-father, was superior to one of his sons, the Asas: and the Catholic faith probably seemed to them an impious assumption of equality, on the part of one of those Asas, with Woden himself. Of the battle between Arianism and Orthodoxy I have said enough to shew you that I think it an internecine battle between truth and falsehood. But it has been long ago judged by wager of battle: by the success of that duel of time, of which we must believe (as our forefathers believed of all fair duels) that God defends the right. So the Goths were to come over the Danube stream: but they must give up their arms, and deliver their children (those of rank, one supposes), as hostages, to be educated by the Romans, as Romans.