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the continuity of Cotta's argument is broken by considerable gaps in all the manuscripts. There is a curious tradition, that these portions were carefully torn out by the early Christians, because they might prove too formidable weapons in the hands of unbelievers. Cotta professes throughout only to raise his objections in the hope that they may be refuted; but his whole reasoning is destructive of any belief in an overruling Providence. He confesses himself puzzled by that insoluble mystery—the existence of Evil in a world created and ruled by a beneficent Power. The gods have given man reason, it is said; but man abuses the gift to evil ends. "This is the fault," you say, "of men, not of the gods. As though the physician should complain of the virulence of the disease, or the pilot of the fury of the tempest! Though these are but mortal men, even in them it would seem ridiculous. Who would have asked your help, we should answer, if these difficulties had not arisen? May we not argue still more strongly in the case of the gods? The fault, you say, lies in the vices of men. But you should have given men such a rational faculty as would exclude the possibility of such crimes." He sees, as David did, "the ungodly in prosperity." The laws of Heaven are mocked, crimes are committed, and "the thunders of Olympian Jove are silent." He quotes, as it would always be easy to quote, examples of this from all history: the most telling and original, perhaps, is the retort of Diagoras, who was called the Atheist, when they showed him in the temple at Samothrace the votive tablets (as they