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 Vergottlichung 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 today 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
