e that,' replied the Emperor. 'It is impossible they should
be harmless who sap the foundations of religion; it is impossible they
should be profitable who seduce from their allegiance the good subjects
of the empire; and this religion of the Christians does both.'

'I agree that it is so,' I rejoined, 'if it is to be assumed in the
controversy that the prevailing religion of the Romans is a perfect one,
and that any addition or alteration is necessarily an evil. That seems
to be the position of Porphyrius and others. But to that I can by no
means assent. It seems to me that the religions of mankind are
susceptible of improvement as governments are, and other like
institutions; that what may be perfectly well suited to a nation in one
stage of its growth, may be very ill adapted to another; that the gods
in their providence accordingly design that one form of religious
worship and belief should in successive ages be superseded by others,
which shall be more exactly suited to their larger growth, and more
urgent and very different necessities. The religion of the early days of
Rome was perhaps all that so rude a people were capable of
comprehending--all that they wanted. It worked well for them, and you
have reason for gratitude that it was bestowed upon them, and has
conferred so great benefits upon the preceding centuries. But the light
of the sun is not clearer than it is that, for this present passing age,
that religion is stark naught.'

The Emperor frowned, and stood still in his walk, looking sternly upon
me; but I heeded him not.

'Most, of any intelligence and reflection,' I continued, 'spurn it away
from them as fit but for children and slaves. Must they then be without
any principle of this kind? Is it safe for a community to grow up
without faith in a superintending power, from whom they come, to whom
they are responsible? I think not. In any such community--and Rome is
becoming such a one--the elements of disruption, anarchy, and ruin, are
there at work, and will overthrow it. A society of atheists is a
contradiction in terms. Atheists may live alone, but not together. Will
you compel your subjects to become such? If a part remain true to the
ancient faith, and find it to be sufficient, will you deny to the other
part the faith which they crave, and which would be sufficient for them?
I doubt if that were according to the dictates of wisdom and philosophy.
And how know you, Aurelian, that this religion of