And what was the end of the kings themselves? Of Romulus, a flattering legend tells us that he was assumed into heaven. But certain Roman historians relate that he was torn in pieces by the senate for his ferocity, and that a man, Julius Proculus, was suborned to give out that Romulus had appeared to him, and through him commanded the Roman people to worship him as a god; and that in this way the people, who were beginning to resent the action of the senate, were quieted and pacified. For an eclipse of the sun had also happened; and this was attributed to the divine power of Romulus by the ignorant multitude, who did not know that it was brought about by the fixed laws of the sun's course: though this grief of the sun might rather have been considered proof that Romulus had been slain, and that the crime was indicated by this deprivation of the sun's light; as, in truth, was the case when the Lord was crucified through the cruelty and impiety of the Jews. For it is sufficiently demonstrated that this latter obscuration of the sun did not occur by the natural laws of the heavenly bodies, because it was then the Jewish passover, which is held only at full moon, whereas natural eclipses of the sun happen only at the last quarter of the moon. Cicero, too, shows plainly enough that the apotheosis of Romulus was imaginary rather than real, when, even while he is praising him in one of Scipio's remarks in the De Republica, he says: "Such a reputation had he acquired, that when he suddenly disappeared during an eclipse of the sun, he was supposed to have been assumed into the number of the gods, which could be supposed of no mortal who had not the highest reputation for virtue." By these words, "he suddenly disappeared," we are to understand that he was mysteriously made away with by the violence either of the tempest or of a murderous assault. For their other writers speak not only of an eclipse, but of a sudden storm also, which certainly either afforded opportunity for the crime, or itself made an end of Romulus. And of Tullus Hostilius, who was the third king of Rome, and who was himself destroyed by lightning, Cicero in the same book says, that "he was not supposed to have been deified by this death, possibly because the Romans were unwilling to vulgarize the promotion they were assured or persuaded of in the case of Romulus, lest they should bring it into contempt by gratuitously assigning it to all and sundry." In one of his invectives, too, he says, in round terms, "The founder of this city, Romulus, we have raised to immortality and divinity by kindly celebrating his services;" implying that his deification was not real, but reputed, and called so by courtesy on account of his virtues. In the dialogue Hortensius, too, while speaking of the regular eclipses of the sun, he says that they "produce the same darkness as covered the death of Romulus, which happened during an eclipse of the sun." Here you see he does not at all shrink from speaking of his "death," for Cicero was more of a reasoner than an eulogist.