to that time Maximian had raised a grievous persecution in the East; and even Constantius persecuted the Christians in Spain and Gaul, out of compliance with the injunctions of the two emperors; and the enemies of the Christians stirred up the flame of persecution in Britain as soon as it was reduced after the revolt of Carausius and Alectus. As it was common to reproach the Christians with being the authors of every calamity which befel the empire, if they were considered as having a hand in the late rebellion, that might have afforded an additional pretext for the persecution. But as Constantius was not above two years in Britain before he was exalted to sovereign power, and as he never during his own reign persecuted the church, the Christians in Britain had but for a short space to drink of the bitter cup. Constantius terminated his days in this island, where his many virtues attracted the esteem of the inhabitants. He died in the city of York, called by the Romans Eboracum, and by the Britons Caer Evroc. Our countryman, Gildas, gives a tragical description of the persecution under Dioclesian and Maximian. He laments that the Christian religion had met with a cool reception in Britain; but there were some who retained the profession of it with fidelity until the time of this persecution. He proceeds to state, that the Christian churches throughout the world were overthrown; all the copies of the Holy Scriptures that could be laid hold of were burnt in the streets; and the pastors along with their flocks were put to death. In some places it would appear that every vestige of Christianity was about to be abolished; for it seemed, to use his language, as if the whole church was hastening at once to leave the world, and seek repose in the celestial regions, the proper habitation of the just. Such was the violence and rage of this dreadful persecution, and although the British

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Christians escaped its greatest force, yet they were in some measure exposed to its desolating effects. Many suffered death; and others betook themselves into woods and desert places, to remain secure there until the storm abated: but only the names of three martyrs are recorded, and these were Roman citizens, and who appear to have been persons of note, on account of their situation and rank, as well as their zeal for religion. The one was Alban, a citizen of Verolam, which in after ages was in honour of the martyr called St. Alban's. The other two were Julius and Aaron of Isca Silurum, or Caerleon in Monmouthshire, where we learn from Giraldus Cambrensis there was a church dedicated in honour of each of them: but these must have been recently erected in his age, as there were regular monasteries annexed to them.*

The present parish church bears the name of Langattock; but whether it is built on the site of one of the three ancient churches mentioned by Giraldus cannot be determined. A wood on the opposite side of the river is still called St. Julian's; and the majestic ruins of a mansion, known by that name, was probably the situation of a monastery in ancient times. The village Ultra Pontem belongs to Christ Church on the hill, which commands a prospect of land and water, the most sublime and picturesque of any even in that beautiful and romantic country.

This town received a variety of names. Caerleon, or rather Caerllion, answers to the Roman appellation of Urbs Legionum; or, as we have it on the Roman

* The extent of this city in ancient times has, in all probability, been greatly exaggerated. As far as we can trace the old walls, it does not appear to have been larger than some of the present more respectable market towns in that country,

bricks found there, Civitas Legionis II. Augusta. It was commonly called Isca, and Isca Colonia, among the Romans. In order to distinguish it from Exeter, which also was called Isca, it was denominated Isca Silurum. Its site on the banks of the Usk was the cause of that name; and among the Welsh it is called Caerleon on the Usk, to distinguish it from Chester, which they call Caer, and Caerleon Gawr, because of the idea they had in those days of the greatness of that city, from the walls of which we may judge of the importance attached to places now ranking only among towns of the second or third class. Caerleon was sometimes called Isca Augusta, because the Augustan legion was there stationed. This Silurian capital was probably much about the same dimensions as the ancient city of Chester, exclusive of its suburbs on the St. Julian's, or Christ church side of the river. The Roman prætor resided here, and had his Palatium, which, in all probability, was where the old mansion called the Lodge now stands. Here the courts were held for Britannia Secunda, and the imperial edicts were promulgated.

Mr. Cox, the tourist, essayed to take a survey of this ancient city, by tracing its form and size, which appeared to him to be oblong, inclining to a square, inclosing a circumference of 1800 yards, which is considerably less than that of Chester; but the Roman city must have had extensive suburbs. For an account of the antiquities of this Roman station, I refer to Camden, and to the different tourists.

Giraldus Cambrensis, archdeacon of Brecon, visited Caerleon, in making the tour of Wales with archbishop Baldwin, in the year 1180. At that time it was hastening to decay; but to the learned archdeacon it continued to display evident marks of former magnificence. He speaks of "its splendid palaces, which once emulated

with their gilded roofs the grandeur of Rome; for it was originally built by the Roman princes, and adorned with stately edifices, a gigantic tower, numerous baths, ruins of temples and theatres, surrounded with walls which are, in part, still extant. Here we still see, within and without the walls, subterraneous buildings, aqueducts, vaulted caverns, and stoves so artfully constructed as to convey their heat through secret and imperceptible pores."

The venerable tourist then speaks of its Christian antiquities :

"Here lie two illustrious, and next to Alban and Amphibalus, the two most celebrated proto-martyrs of Britain, Julius and Aaron, of whom both had a church within the city, dedicated to their memory; for, in former ages, it contained three fine churches: the first was that of Julius, adorned with a convent of Franciscan friars, devoted to the Virgin Deity; the second, that of his holy associate Aaron, and illustrious for its order of regular canons; the third was at one time the metropolitan church of all Cambria.”

Alban is said to have been a person of considerable rank, descended from Roman ancestors, and an officer under the Roman government. While yet a Heathen, he received under his roof a Christian teacher, who was newly come from abroad, but is represented as belonging to the city of Isca Silurum, or Caerleon. The British Chronicles have given this holy man the name of Amphibalus, which perhaps arose from a mere blunder, as that word denotes an upper garment; for neither Gildas nor Bede furnish us with his name. This Christian remained for some time in the house of Alban, as in a secure retreat; and there, by his pious conversation and devout deportment, he became the means of converting his host to the Christian faith. But he could not long

be concealed there; it became known that Alban had secreted a Christian in his house, and officers were dispatched to apprehend the stranger. The illustrious citizen refused to deliver up his guest, and preferred exposing himself in his stead; he was accordingly taken up, and brought before the judge, who was at the time engaged in celebrating what were esteemed Divine rites, making some offering to the objects of Heathen superstition. Enraged that Alban should be attached to the cause of Christianity, he orders him instantly to renounce that religion, and to adore the gods of the Empire; threatening him with immediate punishment if he refused, as a contemner of the public established solemnities, and a harbourer of the rebellious and the sacrilegious. Alban, who could not be intimidated, refused to perform Divine rites to the Heathen gods, and boldly professed himself to be a Christian, and a worshipper of the only true and living God, the Creator of all things. Orders were then given to scourge him: but his invin cible fortitude could not be overcome by torture, and sentence of death was passed upon him.

But the Saxon Bede, and his authorities, could not be satisfied without adorning truth with fiction: we have, therefore, a marvellous account of certain miraculous circumstances said to have attended the last moments of the martyr. The place of execution was out of the town, and the river must be crossed in order to come to it, But the crowd of people, it seems, who flocked to be spectators of the execution, was so great, and the ardour of the martyr to seal the truth with his blood so intense, that the bridge, being too confined for the vast multitude to pass, he lifted up his eyes to heaven; and, in answer to his prayers, the waters divided, and an open passage was made for the multitude to go over.

This miracle, the account adds, so affected the execu