The Life and Philosophy of Marcus Aurelius. Marcus Aurelius
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there was a figure of lightning on their shields, and that this title of the legion existed in the time of Augustus. Scaliger also had observed that the legion was called Thundering (κεραυνοβόλος or κεραυνοφόρος) before the reign of Antoninus. We learn this from Dion Cassius (Lib. 55, c. 23, and the note of Reimarus), who enumerates all the legions of Augustus' time. The name Thundering of Lightning also occurs on an inscription of the reign of Trajan, which was found at Trieste. Eusebius (v. 5), when he relates the miracle, quotes Apolinarius, bishop of Hierapolis, as authority for this name being given to the legion Melitene by the emperor in consequence of the success which he obtained through their prayers; from which we may estimate the value of Apolinarius' testimony. Eusebius does not say in what book of Apolinarius the statement occurs. Dion says that the Thundering legion was stationed in Cappadocia in the time of Augustus. Valesius also observes that in the Notitia of the Imperium Romanum there is mentioned under the commander of Armenia the Praefectura of the twelfth legion named "Thundering Melitene;" and this position in Armenia will agree with what Dion says of its position in Cappadocia. Accordingly Valesius concludes that Melitene was not the name of the legion, but of the town in which it was stationed. Melitene was also the name of the district in which this town was situated. The legions did not, he says, take their name from the place where they were on duty, but from the country in which they were raised, and therefore what Eusebius says about the Melitene does not seem probable to him. Yet Valesius, on the authority of Apolinarius and Tertullian, believed that the miracle was worked through the prayers of the Christian soldiers in the emperor's army. Rufinus does not give the name of Melitene to this legion, says Valesius, and probably he purposely omitted it, because he knew that Melitene was the name of a town in Armenia Minor, where the legion was stationed in his time.
The emperor, it is said, made a report of his victory to the Senate, which we may believe, for such was the practice; but we do not know what he said in his letter, for it is not extant. Dacier assumes that the emperor's letter was purposely destroyed by the Senate or the enemies of Christianity, that so honorable a testimony to the Christians and their religion might not be perpetuated. The critic has however not seen that he contradicts himself when he tells us the purport of the letter, for he says that it was destroyed, and even Eusebius could not find it. But there does exist a letter in Greek addressed by Antoninus to the Roman people and the sacred Senate after this memorable victory. It is sometimes printed after Justin's first Apology, but it is totally unconnected with the apologies. This letter is one of the most stupid forgeries of the many which exist, and it cannot be possibly founded even on the genuine report of Antoninus to the Senate. If it were genuine, it would free the emperor from the charge of persecuting men because they were Christians, for he says in this false letter that if a man accuse another only of being a Christian, and the accused confess, and there is nothing else against him, he must be set free; with this monstrous addition, made by a man inconceivably ignorant, that the informer must be burnt alive.[A]
[A] Eusebius (v. 5) quotes Tertullian's Apology to the Roman Senate in confirmation of the story. Tertullian, he says, writes that letters of the emperor were extant, in which he declares that his army was saved by the prayers of the Christians; and that he "threatened to punish with death those who ventured to accuse us." It is possible that the forged letter which is now extant may be one of those which Tertullian had seen, for he uses the plural number, "letters." A great deal has been written about this miracle of the Thundering Legion, and more than is worth reading. There is a dissertation on this supposed miracle in Moyle's Works, London, 1726.
During the time of Antoninus Pius and Marcus Antoninus there appeared the first Apology of Justinus, and under M. Antoninus the Oration of Tatian against the Greeks, which was a fierce attack on the established religions; the address of Athenagoras to M. Antoninus on behalf of the Christians, and the Apology of Melito, bishop of Sardes, also addressed to the emperor, and that of Apolinarius. The first Apology of Justinus is addressed to T. Antoninus Pius and his two adopted sons, M. Antoninus and L. Verus; but we do not know whether they read it.[A] The second Apology of Justinus is entitled "to the Roman Senate;" but this superscription is from some copyist. In the first chapter Justinus addresses the Romans. In the second chapter he speaks of an affair that had recently happened in the time of M. Antoninus and L,. Verus, as it seems; and he also directly addresses the emperor, saying of a certain woman, "she addressed a petition to thee, the emperor, and thou didst grant the petition." In other passages the writer addresses the two emperors, from which we must conclude that the Apology was directed to them. Eusebius (E.H. iv. 18) states that the second Apology was addressed to the successor of Antoninus Pius, and he names him Antoninus Verus, meaning M. Antoninus. In one passage of this second Apology (c. 8), Justinus, or the writer, whoever he may be, says that even men who followed the Stoic doctrines, when they ordered their lives according to ethical reason, were hated and murdered, such as Heraclitus, Musonius in his own times, and others; for all those who in any way labored to live according to reason and avoided wickedness were always hated; and this was the effect of the work of daemons.
[A] Orosius, vii. 14, says that Justinus the philosopher presented to Antonius Pius his work in defence of the Christian religion, and made him merciful to the Christians.
Justinus himself is said to have been put to death at Rome, because he refused to sacrifice to the gods. It cannot have been in the reign of Hadrian, as one authority states; nor in the time of Antoninus Pius, if the second Apology was written in the time of M. Antoninus; and there is evidence that this event took place under M. Antoninus and L. Verus, when Rusticus was praefect of the city.[A]
[A] See the Martyrium Sanctorum Justini, &c., in the works of Justinus, ed. Otto, vol. ii. 559. "Junius Rusticus Praefectus Urbi erat sub imperatoribus M. Aurelio et L. Vero, id quod liquet ex Themistii Orat. xxxiv Dindorf. p. 451, et ex quodam illorum rescripto, Dig. 49. 1. I, § 2" (Otto). The rescript contains the words "Junium Rusticum amicum nostrum Praefectum Urbi." The Martyrium of Justinus and others is written in Greek. It begins, "In the time of the wicked defenders of idolatry impious edicts were published against the pious Christians both in cities and country places, for the purpose of compelling them to make offerings to vain idols. Accordingly the holy men (Justinus, Chariton, a woman Charito, Paeon, Liberianus, and others) were brought before Rusticus, the praefect of Rome."
The Martyrium gives the examination of the accused by Rusticus. All of them professed to be Christians. Justinus was asked if he expected to ascend into heaven and to receive a reward for his sufferings, if he was condemned to death. He answered that he did not expect: he was certain of it. Finally, the test of obedience was proposed to the prisoners; they were required to sacrifice to the gods. All refused, and Rusticus pronounced the sentence, which was that those who refused to sacrifice to the gods and obey the emperor's order should be whipped and beheaded according to the law. The martyrs were then led to the usual place of execution and beheaded. Some of the faithful secretly carried off the bodies and deposited them in a fit place.
The persecution in which Polycarp suffered at Smyrna belongs to the time of M. Antoninus. The evidence for it is the letter of the church of Smyrna to the churches of Philomelium and the other Christian churches, and it is preserved by Eusebius (E.H. iv. 15). But the critics do not agree about the time of Polycarp's death, differing in the two extremes to the amount of twelve years. The circumstances of Polycarp's martyrdom were accompanied by miracles, one of which Eusebius (iv. 15) has omitted, but it appears in the oldest Latin version of the letter, which Usher published, and it is supposed that this version was made not long after the time of Eusebius. The notice at the end of the letter states that it was transcribed by Caius from the copy of Irenaeus, the disciple of Polycarp, then transcribed by Socrates at Corinth; "after which I Pionius again wrote it out from the copy above mentioned, having searched it out by the revelation of Polycarp, who directed me to it," &c. The story of Polycarp's martyrdom is embellished