ny it appears "that
accusations, trials, and examinations, were, and had been, going on
against them in the provinces over which he presided; that schedules
were delivered by anonymous informers, containing the names of persons
who were suspected of holding or of favouring the religion; that, in
consequence of these informations, many had been apprehended, of whom
some boldly avowed their profession, and died in the cause; others
denied that they were Christians; others, acknowledging that they had
once been Christians, declared that they had long ceased to be such."
All which demonstrates that the profession of Christianity was at that
time (in that country at least) attended with fear and danger: and yet
this took place without any edict from the Roman sovereign, commanding
or authorizing the persecution of Christians. This observation is
further confirmed by a rescript of Adrian to Minucius Fundanus, the
proconsul of Asia (Lard. Heath. Test. vol. ii. p. 110): from which
rescript it appears that the custom of the people of Asia was to proceed
against the Christians with tumult and uproar. This disorderly practice,
I say, is recognised in the edict, because the emperor enjoins, that,
for the future, if the Christians were guilty, they should be legally
brought to trial, and not be pursued by importunity and clamour.

Martial wrote a few years before the younger Pliny: and, as his manner
was, made the suffering of the Christians the subject of his ridicule.

In matutina nuper spectatus arena
Mucius, imposuit qui sua membra focis,
Si patiens fortisque tibi durusque videtur,
Abderitanae pectora plebis habes;
Nam cum dicatur, tunica praesente molesta,
Ure* manum: plus est dicere, Non facio.

*Forsan "thure manum."

Nothing, however, could show the notoriety of the fact with more
certainty than this does. Martial's testimony, as well indeed as
Pliny's, goes also to another point, viz, that the deaths of these men
were martyrdom in the strictest sense, that is to say, were so
voluntary, that it was in their power, at the time of pronouncing the
sentence, to have averted the execution, by consenting to join in
heathen sacrifices.

The constancy, and by consequence the sufferings, of the Christians of
this period, is also referred to by Epictetus, who imputes their
intrepidity to madness, or to a kind of fashion or habit; and about
fifty years afterwards, by Marcus Aurelius, who ascribes it to
obstinacy. "Is it possibl