MAXIMIANUS HERCULEUS.

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umbrage to the servile and flexible religion of his pagan subjects. The necessity of the state appeared also to require the active and perpetual presence of more than one person invested with sovereign authority, who might organize the decaying forces of the different divisions of the empire, against the menacing hosts of barbarians on every frontier. His first care, therefore, was to give the title of Cæsar to Maximianus Herculeus, which was almost equivalent to associating him with himself in the kingdom. Diocletian preferred Nicomedia, in Bithynia, as a place of residence; and in the year 286 he gave the title of Augustus to Maximian, and admitted him as his colleague in authority and power. The Emperor constantly entertained the notion, ever dear to the heart of the Roman statesman, that the glory of the empire was necessarily connected with the old state religion, and that one could not possibly exist without the other while he wished to renew the former splendour of the Roman name, he conceived it to be necessary to re-vivify the ancient Heathenism, which was daily and manifestly sinking into neglect, and to extirpate the Christian faith, which was spreading wider and wider, and threatening to attain universal sway. By these principles Diocletian appears to have been governed, which failed not to constitute him an enemy and persecutor of Christianity. At present, however, no public document prejudicial to the interests of the church was put forth; and if the Christians suffered in the midst of the civil and military movements which were taking place, it was without the consent, or at least without any positive command, of the Emperors. Some martyrdoms are mentioned about this time in Lycia, and several in Rome; but the Emperors were not present, and these are rather to be considered as insulated events, resulting from the cruelty or the caprice of some particular Magistrate, or from a temporary ebullition of popular feeling.*

Herculeus, the colleague of Diocletian in the empire, was a bitter opponent of the Christian church, and eagerly embraced every opportunity of testifying his zeal in the cause of idolatry. Among the first who suffered in this reignt were Primus and Felician, two

• Burton, Lect. on Eccles. Hist., lect. xxviii.

"We find," says Mosheim, "many martyrdoms recorded by Roman Catholic writers, as having taken place both in Gaul and at Rome, as well as in various other quarters, during the early part of the reign of Diocletian, to which all the more early Christian historians appear to have been entire strangers; and more particularly Eusebius (Hist. Eccles., lib. viii., cap. 1) expressly represents the Christian church as having, during the first eighteen years of Diocletian's reign, enjoyed a season of such perfect tranquillity, that it may almost be said to have been freed from every apprehension of danger. By way of justifying themselves as to this, the Romish writers to whom we allude, contend, either that Eusebius was better acquainted with the affairs of the eastern than the western church; or, that the martyrdoms in question were passed over by the early Christian historians without notice, in consequence of their not having been authorized by any public imperial mandate, but merely by the private orders of Maximian Herculeus. Now, with regard to this explanation, I can certainly have no objection to any one's acquiescing in it, to whom it may appear satisfactory; but at the same time I must claim for myself the freedom of remarking, that all the accounts which have been given of these martyrdoms appear to me to wear a very questionable aspect. The whole of them are, in fact, derived from certain Martyrologies and Acts, on which those who are in the habit of giving credit to none but determinate and approved authorities will not easily place any reliance. No one can be ignorant that the Martyrologies VOL. II.

E

brothers, and natives of the city of Rome, whose religion seems to have been their only crime. When they were brought before the tribunal, they boldly confessed their faith; and upon refusing to sacrifice, they were ordered to be scourged; after which they were sent to Nomentum, about twelve miles from the capital, where Promotus, the Governor, was ordered to use them as the enemies of the gods; and with great exactness he executed this commission: his severity, however, only strengthened their constancy and resolution. On their examination, the responses which they gave proved that with them there was indeed " one Lord, one faith, one baptism." The Governor, irritated at their intrepidity, imagined that the courage which they had shown proceeded from their having been together; but if they were separated from each other, they might with facility be overcome. This scheme was tried. Promotus forthwith began with Felician, who was about fourscore years old, supposing that his age, and numerous infirmities, would readily yield to his suggestions. After a variety of torments employed to no purpose, and vain exhortations, advising him to pay some regard to his old age, he was tied to a post in the prison, where he remained three days without sustenance, that he might ultimately accept relief on any terms. In the meantime, Primus was summoned before the Governor, and mendaciously told that his brother had obeyed the orders of the Emperor, and had saved his life, and he was advised to follow his example. He was evidently unmoved by the report, manifesting confidence that he had been preserved from falling. The Judge, therefore, endeavoured to overcome him by torments; but finding him steadfastly fixed in the faith, he at length commanded them to be beheaded. Marcus and Marcellianus suffered about the same time: they were brothers, and natives of Rome, and of noble descent : their father, whose name was Tranquillinus, held some considerable post in the court of Diocletian. He, with his wife, was a Heathen; but committed the education of their sons to those who instructed them in the principles of Christianity, and employed themselves in providing for them according to the station which they occupied in society. The brothers were married when they were apprehended on account of their religion; for though the Emperor, and his colleague Herculeus, had as yet issued no edict against the Christian faith, the pagan priesthood, and others interested in the heathen theology, caused several to suffer as martyrs, by bringing into operation obsolete, but unrepealed, laws of the empire, which respected all innovations in the worship recognised by the people. Marcus and his brother were committed to prison, where they were visited by Sebastian, an officer of the imperial housemade use of in some churches are of the most dubious and uncertain character, having been chiefly compiled from old, vague, and obscure reports; nor are the traditions that have in various places been current for several centuries, at all more entitled to respect. Of the accounts now extant of the saints and martyrs of the first three centuries, under the title of their Acts,' how very few there are that can be considered as genuine, or free from suspicion, may be learned from Ruinart, who undertook to make a collection of them, and certainly did collect together all that he could of them. The volume, as he published it, is but of a moderate size; and small and slender indeed would have been its bulk, had he admitted nothing but what was altogether unexceptionable." (Mosheim's Commentaries.)

TRANQUILLINUS, SEBASTIAN, &C.

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hold, and a Christian: after they had continued some time in confinement, they were exposed to severe torture, and afterwards condemned to lose their heads. Their parents procured the postponement of the sentence for a month, during which time they anticipated inducing them to abandon the faith; and for this purpose they were removed to the house of Nicostratus, the public Registrar. It was there that Tranquillinus and Marcia, accompanied by the wives and children of their sons, attempted their constancy by all the endearing and affectionate persuasions which a sorrow-stricken family could urge; until Sebastian, perceiving that his friends began to soften so far as to deliberate on the case, came opportunely to their relief, by cogent arguments to perseverance and constancy: this was accompanied by the conversion of their parents and families, and also of Nicostratus, their keeper. When the period of their respite terminated, Chromatius, the Prefect, sent for Tranquillinus, the father, to give him an account of the progress he had made in his endeavours to make his sons abjure the faith: we are informed, that by his conversation the Magistrate became a convert to Christianity, liberated his prisoners, resigned his office, and retired into the country. Castulus, an officer of the household, concealed Marcus and Marcellianus in his own apartments in the palace, until they were betrayed by Torquatus, and, being arrested, were ordered to instant execution.*

Intimately connected with the above, we have information of Zoe and Tranquillinus, who are said to have suffered martyrdom in 286. Zoe was the wife of Nicostratus, mentioned above; and being present out of curiosity during one of the visits of Sebastian to the prison, her heart was so powerfully affected with the force of the truth, that she fell at his feet, and entreated to be taught the way of God more perfectly. As paralysis had deprived her of the power of speech, she could only make her desires known by her gestures; but Sebastian, deeply affected by her miserable condition, not only granted her request, but instructed her to pray to God that, as a proof of the truth of what she had heard, she might recover her speech the Almighty was pleased to hear her prayer, so that the neophyte is said to have declared, in a distinct and audible manner, her full persuasion of the truth of all that she had heard. Nicostratus, finding his wife thus miraculously healed, made confession of the same faith; and Sebastian, thus encouraged, further instructed them in the principles of Christianity, and the duties of the disciples of Christ, on which they manifested an earnest desire to be admitted to baptism, which was administered. The conversion of this family created such an uproar, that there was no security for them or their friends in their own habitations: they were therefore obliged to take shelter, in company with Marcus and Marcellianus, in the apartments of Castulus. Here they spent their time in prayer and mutual exhortation, until

Fabian, who had succeeded Chromatius as Prefect, condemned them to be bound to two pillars, with their feet nailed to them. In this posture they remained a day and a night, and on the following day were pierced with lances, and buried in the Arenarium, since called their cemetery, or catacombs, two miles out of Rome, between the Appian and Ardeatine roads.

the greatest part of the hallowed company obtained the martyr's crown. Zoe appears to have been the first who suffered, after the former two she was apprehended while in the act of prayer, and was strongly urged to sacrifice to Mars; she refused with a resolution becoming a Christian; and, having professed an utter contempt of Paganism, and implicit confidence in Christ, she was cast into a murky dungeon, and prohibited from having either light or sustenance, being constantly threatened with a lingering death, unless she would worship the gods of the empire. Fabian being made acquainted with her firm and inflexible demeanour, ordered her to be hung upon a tree, and under her a straw fire to be kindled, in which position she expired. Tranquillinus, ashamed to hear of the stronger sex overcome by the weaker, made an open confession of the faith, was stoned to death, and thrown into the Tiber.

Tiburtius was a native of Rome, and descended from a family of some distinction in the city. His father, Chromatius, as some assert, was Governor of Rome; others declare that he was only a deputy, or Vice-Governor be that as it may, this appears certain, that he was a Judge for trying the causes, and passing sentence upon such as were accused of being Christians, in the commencement of the reign of Diocletian. Having passed sentence upon the two sons of Tranquillinus, and having, at the request of the parent, vouchsafed a short respite, the Most High rendered this act of mercy instrumental in the manifestation of the glory of his grace. Chromatius insti

tuted a rigid inquiry into the truth of Christianity, which terminated in his conversion: he then sent for Polycarp, a Priest, and requested baptism; and engaged, also, that his son Tiburtius should take the same step. The initiatory rite in respect of the father was for some special reason deferred; but his son having renounced all hopes of worldly preferment, and everything that would interfere with the duties of Christianity, he was forthwith accepted and baptized. Chromatius at once relinquished the office which he had held, and allowed all the new converts to take shelter under his roof, where they remained secure for some time. Apprehensive, however, that it would be impossible for him to conceal his change much longer, he applied to the Emperor for permission to retire to his estate in Campania for the benefit of his health. Having obtained his request, he acquainted Caius, then Bishop of Rome, that he was disposed to take his new family with him, and all whose faith and courage might suffer by being exposed to the trial at Rome. The Prelate approved of the proposal, and sent Polycarp the Priest with them. Tiburtius remained in Rome, where he took all prudent measures for his own security, and assembled in the apartments of one of the officers of the Emperor's household, with other Christians. But their tranquillity was soon disturbed by Torquatus, who, being offended at the liberty which Tiburtius had taken in reproving him for his faults, accused him to Fabian the Prefect, who, after several interrogatories, commanded him to offer incense to the idol-deities, or to walk barefoot over burning coals. The martyr chose the latter, which, it is said, he accomplished without injury. The Magistrate, uninfluenced

CHRISTIANITY IN THE ARMY OF ROME.

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by the supernatural interposition, and imputing his escape to the effects of magic, pronounced sentence of death upon him.

In the army of Rome the Christians and the Heathens were placed in constant opposition, which frequently manifested itself in numerous overt acts of oppression and cruelty, which prognosticated a general persecution. Nowhere, as Mr. Milman justly observes, did the old Roman religion retain so much hold upon the mind as among the sacred eagles. Without sacrifice to the givers of victory, the superstitious soldiery would advance, divested of their usual confidence, against the enemy, and defeat was ascribed to some impious omission in the ceremonial of propitiating the gods. The Christians now formed no unimportant part of the army: though permitted by the ruling authorities to abstain from idolatrous conformity, their contempt of the auspices which promised, and of the rites which insured, the divine favour, would be looked upon with equal awe and animosity. The unsuccessful General, and the routed army, would equally seize every excuse to cover the misconduct of the one, or the cowardice of the other. In the pride of victory, the present deities of Rome would share the honour with Roman valour: the assistance of the Christians would be forgotten in defeat; the resentment of the gods, to whom that defeat would be attributed, would be ascribed to the impiety of their godless comrades. An instance of this kind took place, during one of his campaigns, in the presence of Diocletian. The army was assembled around the altar, the sacrificing Priest in vain sought for the accustomed signs in the entrails of the victim; the sacrifice was again and again repeated; but always with the same result. The baffled soothsayer, trembling with awe or with indignation, denounced the presence of profane strangers. The Christians had been seen, perhaps boasted that they had made the sign of the cross, and put to flight the impotent demons of idolatrous worship. They were apprehended, and commanded to sacrifice; and a general edict issued, that all who refused to pay honour to the martial deities of Rome should be expelled the army.* Herculeus was the most ferocious of tyrants; of which the martyrdom of the Theban Legion would furnish the strongest proof, if the several accounts of it could be received as authentic. It may be said to have taken place about the year 286,† when Herculeus was on his march into Gaul; and one entire legion in his army is stated to have been composed of Christians. While they were encamped in a narrow defile,

• Milman, History of Christianity, vol. ii., p. 271.

↑ "Insensible to pity, and fearless of consequences, he was the ready instrument of every act of cruelty which the policy of that artful Prince, Diocletian, might at once suggest and disclaim. As soon as a bloody sacrifice had been offered to prudence or to revenge, Diocletian, by his seasonable intercession, saved the remaining few, whom he had never designed to punish, gently censured the severity of his stern colleague, and enjoyed the comparison of a golden and an iron age, which was universally applied to their opposite maxims of government. Notwithstanding the difference of their characters, the two Emperors maintained on the throne that friendship which they had contracted in a private station. The haughty, turbulent spirit of Maximian, so fatal afterwards to himself, and to the public peace, was accustomed to respect the genius of Diocletian, and confessed the ascendant of reason over brutal violence." (Gibbon, Decline and Fall.)