Let us here recite the passage in which Tully expresses his astonishment that the apotheosis of Romulus should have been credited. I shall insert his words as they stand: “It is most worthy of remark in Romulus, that other men who are said to have become gods lived in less educated ages, when there was a greater propensity to the fabulous, and when the uninstructed were easily persuaded to believe anything. But the age of Romulus was barely six hundred years ago, and already literature and science had dispelled the errors that attach to an uncultured age.” And a little after he says of the same Romulus words to this effect: p. 483 “From this we may perceive that Homer had flourished long before Romulus, and that there was now so much learning in individuals, and so generally diffused an enlightenment, that scarcely any room was left for fable. For antiquity admitted fables, and sometimes even very clumsy ones; but this age [of Romulus] was sufficiently enlightened to reject whatever had not the air of truth.” Thus one of the most learned men, and certainly the most eloquent, M. Tullius Cicero, says that it is surprising that the divinity of Romulus was believed in, because the times were already so enlightened that they would not accept a fabulous fiction. But who believed that Romulus was a god except Rome, which was itself small and in its infancy? Then afterwards it was necessary that succeeding generations should preserve the tradition of their ancestors; that, drinking in this superstition with their mothers milk, the state might grow and come to such power that it might dictate this belief, as from a point of vantage, to all the nations over whom its sway extended. And these nations, though they might not believe that Romulus was a god, at least said so, that they might not give offence to their sovereign state by refusing to give its founder that title which was given him by Rome, which had adopted this belief, not by a love of error, but an error of love. But though Christ is the founder of the heavenly and eternal city, yet it did not believe Him to be God because it was founded by Him, but rather it is founded by Him, in virtue of its belief. Rome, after it had been built and dedicated, worshipped its founder in a temple as a god; but this Jerusalem laid Christ, its God, as its foundation, that the building and dedication might proceed. The former city loved its founder, and therefore believed him to be a god; the latter believed Christ to be God, and therefore loved Him. There was an antecedent cause for the love of the former city, and for its believing that even a false dignity attached to the object of its love; so there was an antecedent cause for the belief of the latter, and for its loving the true dignity which a proper faith, not a rash surmise, ascribed to its object. For, not to mention the multitude of very striking miracles which proved that Christ is God, there were also divine prophecies heralding Him, prophecies most worthy of belief, which being already accomplished, we have not, like the fathers, to wait for their verification. Of Romulus, on the other hand, and of his building Rome and reigning in it, we read or hear the narrative of what did take place, not prediction which beforehand said that such things should be. And so far as his reception among the gods is concerned, history only records that this was believed, and does not state it as a fact; for no miraculous signs testified to the truth of this. For as to that wolf which is said to have nursed the twin-brothers, and which is considered a great marvel, how does this prove him to have been divine? For even supposing that this nurse was a real wolf and not a mere courtezan, yet she nursed both brothers, and Remus is not reckoned a god. Besides, what was there to hinder any one from asserting that Romulus or Hercules, or any such man, was a god? Or who would rather choose to die than profess belief in his divinity? And did a single nation worship Romulus among its gods, unless it were forced through fear of the Roman name? But who can number the multitudes who have chosen death in the most cruel shapes rather than deny the divinity of Christ? And thus the dread of some slight indignation, which it was supposed, perhaps groundlessly, might exist in the minds of the Romans, constrained some states who were subject to Rome to worship Romulus as a god; whereas the dread, not of a slight mental shock, but of severe and various punishments, and of death itself, the most formidable of all, could not prevent an immense multitude of martyrs throughout the world from not merely worshipping but also confessing Christ as God. The city of Christ, which, although as yet a stranger upon earth, had countless hosts of citizens, did not make war upon its godless persecutors for the sake of temporal security, but preferred to win eternal salvation by abstaining from war. They were bound, imprisoned, beaten, tortured, burned, torn in pieces, massacred, and yet they multiplied. It was not given to them to fight for their eternal salvation except by despising their temporal salvation for their Saviours sake.
I am aware that Cicero, in the third book of his De Republica, if I mistake not, argues that a first-rate power will not engage in war except either for honor or for safety. What he has to say about the question of safety, and what he means by safety, he explains in another place, saying, “Private persons frequently evade, by a speedy death, destitution, exile, bonds, the scourge, and the other pains which even the most insensible feel. But to states, death, which seems to emancipate individuals from all punishments, is itself a punishment; for a state should be so constituted as to be eternal. And thus death is not natural to a republic as to a man, to whom death is not only necessary, but often even desirable. But when a state is destroyed, p. 484 obliterated, annihilated, it is as if (to compare great things with small) this whole world perished and collapsed.” Cicero said this because he, with the Platonists, believed that the world would not perish. It is therefore agreed that, according to Cicero, a state should engage in war for the safety which preserves the state permanently in existence though its citizens change; as the foliage of an olive or laurel, or any tree of this kind, is perennial, the old leaves being replaced by fresh ones. For death, as he says, is no punishment to individuals, but rather delivers them from all other punishments, but it is a punishment to the state. And therefore it is reasonably asked whether the Saguntines did right when they chose that their whole state should perish rather than that they should break faith with the Roman republic; for this deed of theirs is applauded by the citizens of the earthly republic. But I do not see how they could follow the advice of Cicero, who tell us that no war is to be undertaken save for safety or for honor; neither does he say which of these two is to be preferred, if a case should occur in which the one could not be preserved without the loss of the other. For manifestly, if the Saguntines chose safety, they must break faith; if they kept faith, they must reject safety; as also it fell out. But the safety of the city of God is such that it can be retained, or rather acquired, by faith and with faith; but if faith be abandoned, no one can attain it. It is this thought of a most steadfast and patient spirit that has made so many noble martyrs, while Romulus has not had, and could not have, so much as one to die for his divinity.
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