endured so long as it was confined to those who were born into it, the
prospect of its dissemination raised a new question. Grave misgivings
might arise in the mind of a ruler at seeing a creed spreading which was
aggressively hostile to all the other creeds of the world—creeds which
lived together in amity—and had earned for its adherents the reputation
of being the enemies of the human race. Might not its expansion

[42] beyond the Israelites involve ultimately a danger to the Empire?
For its spirit was incompatible with the traditions and basis of Roman
society. The Emperor Domitian seems to have seen the question in this
light, and he took severe measures to hinder the proselytizing of Roman
citizens. Some of those whom he struck may have been Christians, but if
he was aware of the distinction, there was from his point of view no
difference. Christianity resembled Judaism, from which it sprang, in
intolerance and in hostility towards Roman society, but it differed by
the fact that it made many proselytes while Judaism made few.

Under Trajan we find that the principle has been laid down that to be a
Christian is an offence punishable by death. Henceforward Christianity
remained an illegal religion. But in practice the law was not applied
rigorously or logically. The Emperors desired, if possible, to extirpate
Christianity without shedding blood. Trajan laid down that Christians
were not to be sought out, that no anonymous charges were to be noticed,
and that an informer who failed to make good his charge should be liable
to be punished under the laws against calumny. Christians themselves
recognized that this edict practically protected them. There were

[43] some executions in the second century—not many that are well
attested—and Christians courted the pain and glory of martyrdom. There
is evidence to show that when they were arrested their escape was often