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Raisonnée, p. 427-454.

       ^{Ref. 147}

      See the Acta Sincera, p. 299. The accounts of his martyrdom and of that of Marcellus bear every mark of truth and authenticity.

       ^{Ref. 148}

      Acta Sincera, p. 302.

       ^{Ref. 149}

      De M. P. c. 11. Lactantius (or whoever was the author of this little treatise) was, at that time, an inhabitant of Nicomedia; but it seems difficult to conceive how he could acquire so accurate a knowledge of what passed in the Imperial cabinet. [Cp. vol. ii. Appendix 10 ad init.]

       ^{Ref. 150}

      The only circumstance which we can discover is the devotion and jealousy of the mother of Galerius. She is described by Lactantius as Deorum montium cultrix; mulier admodum superstitiosa. She had a great influence over her son, and was offended by the disregard of some of her Christian servants.

       ^{Ref. 151}

      The worship and festival of the God Terminus are elegantly illustrated by M de Boze, Mém. de l’Académie des Inscriptions, tom. i. p. 50.

       ^{Ref. 152}

      In our only MS. of Lactantius, we read profectus; but reason and the authority of all the critics allow us, instead of that word, which destroys the sense of the passage, to substitue præfectus.

       ^{Ref. 153}

      Lactantius de M. P. c. 12, gives a very lively picture of the destruction of the church.

       ^{Ref. 154}

      Mosheim (p. 922-926), from many scattered passages of Lactantius and Eusebius, has collected a very just and accurate notion of this edict; though he sometimes deviates into conjecture and refinement.

       ^{Ref. 155}

      Many ages afterwards, Edward I. practised with great success the same mode of persecution against the clergy of England. See Hume’s History of England, vol. ii. p. 300, last 4to edition.

       ^{Ref. 156}

      Lactantius only calls him quidam, etsi non recte, magno tamen animo, &c. c. 12. Eusebius (l. viii. c. 5) adorns him with secular honours. Neither have condescended to mention his name; but the Greeks celebrate his memory under that of John. See Tillemont, Mémoires Ecclésiastiques, tom. v. part ii. p. 320.

       ^{Ref. 157}

      Lactantius de M. P. c. 13, 14. Potentissimi quondam Eunuchi necati, per quos Palatium et ipse constabat. Eusebius (l. viii. c 6) mentions the cruel extortions of the eunuchs, Gorgonius and Dorotheus, and of Anthimus, bishop of Nicomedia; and both those writers describe, in a vague but tragical manner, the horrid scenes which were acted even in the Imperial presence.

       ^{Ref. 158}

      See Lactantius, Eusebius, and Constantine, ad Cœtum Sanctorum, c. 25. Eusebius confesses his ignorance of the cause of the fire.

       ^{Ref. 159}

      Tillemont, Mémoires Ecclésiast. tom. v. part i. p. 43.

       ^{Ref. 160}

      See the Acta Sincera of Ruinart, p. 353; those of Felix of Thibara, or Tibiur, appear much less corrupted than in the other editions, which afford a lively specimen of legendary licence.

       ^{Ref. 161}

      See the first book of Optatus of Milevis against the Donatists at Paris, 1700 [leg. 1702], edit. Dupin. He lived under the reign of Valens.

       ^{Ref. 162}

      The ancient monuments, published at the end of Optatus, p. 261, &c., describe, in a very circumstantial manner, the proceedings of the governors in the destruction of churches. They made a minute inventory of the plate, &c., which they found in them. That of the Church of Cirta, in Numidia, is still extant. It consisted of two chalices of gold, and six of silver; six urns, one kettle, seven lamps, all likewise of silver; besides a large quantity of brass utensils, and wearing apparel.

       ^{Ref. 163}

      Lactantius (Institut. Divin. v. 11) confines the calamity to the conventiculum, with its congregation. Eusebius (viii. 11) extends it to a whole city, and introduces something very like a regular siege. His ancient Latin translator, Rufinus, adds the important circumstance of the permission given to the inhabitants of retiring from thence. As Phrygia reached to the confines of Isauria, it is possible that the restless temper of those independent Barbarians may have contributed to this misfortune.

       ^{Ref. 164}

      Eusebius, l. viii. c. 6. M. de Valois (with some probability) thinks that he has discovered the Syrian rebellion in an oration of Libanius; and that it was a rash attempt of the tribune Eugenius, who with only five hundred men seized Antioch, and might perhaps allure the Christians by the promise of religious toleration. From Eusebius (l. ix. c. 8), as well as from Moses of Chorene (Hist. Armen. l. ii. c. 77, &c.), it may be inferred that Christianity was already introduced into Armenia. [See Appendix 13.]

       ^{Ref. 165}

      See Mosheim, p. 938; the text of Eusebius very plainly shows that the governors, whose powers were enlarged, not restrained, by the new laws, could punish with death the most obstinate Christians, as an example to their brethren. [For 4th edict, see Euseb. Mart. Pal. c. 3.]

       ^{Ref. 166}

      Athanasius, p. 833, ap. Tillemont, Mém. Ecclésiast. tom. v. part i. p. 90.

       ^{Ref. 167}

      Eusebius, l. viii. c. 13. Lactantius de M. P. c. 15. Dodwell (Dissertat. Cyprian. xi. 75) represents them as inconsistent with each other. But the former evidently speaks of Constantius in the station of Cæsar, and the latter of the same prince in the rank of Augustus. [On the religious policy of Constantius, see papers of Görres in Zeitschrift für wiss. Theologie, vol. 31, 1888, p. 72 sqq. and 33, 1890, p. 469 sqq.]

       ^{Ref. 168}

      Datianus is mentioned in Gruter’s Inscriptions, as having determined the limits between the territories of Pax Julia, and those of Ebora, both cities in the southern part of Lusitania. [This inscription is not genuine. See No. 17 of the False Inscriptions at end of C.I.L., vol. 2.] If we recollect the neighbourhood of those places to Cape St. Vincent, we may suspect that the celebrated deacon and martyr of that name has been inaccurately assigned by Prudentius, &c., to Saragossa, or Valentia. See the pompous history of his sufferings, in the Mémoires de Tillemont, tom. v. part ii. p. 58-85. Some critics are of opinion that the department of Constantius, as Cæsar, did not include Spain, which still continued under the immediate jurisdiction of Maximian. [See vol. ii. p. 149-150.]

       ^{Ref. 169}

      Eusebius, l. viii. c. 11. Gruter, Inscript. p. 1171. No. 18. Rufinus has mistaken the office of Adauctus, as well as the place of his martyrdom.

       ^{Ref. 170}

      Eusebius, l. viii. c. 14. But, as Maxentius was vanquished by Constantine, it suited the purpose of Lactantius to place his death among those of the persecutors. [On toleration of Maxentius see Görres, Z. f. wiss. Theol. 33, p. 206.]

       ^{Ref. 171}

      The epitaph of Marcellus is to be found in Gruter, Inscrip. p. 1172, No. 3, and it contains all that we know of his history. Marcellinus and Marcellus, whose names follow in the list of popes, are supposed by many critics to be different persons; but the learned Abbé de Longuerue was convinced that they were one and the same.

      Veridicus rector, lapsis [leg. lapsos] quia crimina fiere

      Prædixit, miseris fuit omnibus hostis amarus.

      Hinc furor, hinc odium; sequitur discordia, lites,

      Seditio, cædes; solvuntur fœdera pacis.

      Crimen ob alterius, Christum qui

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