connived at. In general, the persecution of the Christians was rather
provoked by the populace than desired by the authorities. The populace
felt a horror of this mysterious Oriental sect which openly hated all
the gods and prayed for the destruction of the world. When floods,
famines, and especially fires occurred they were apt to be attributed to
the black magic of the Christians.

When any one was accused of Christianity, he was required, as a means of
testing the truth of the charge, to offer incense to the gods or to the
statues of deified Emperors. His compliance at once exonerated him. The
objection of the Christians—they and the Jews were the only objectors—to
the worship of the Emperors was, in the eyes of the Romans, one of the
most sinister signs that their religion was dangerous. The purpose of
this worship was to symbolize the unity and solidarity of an Empire
which embraced so many peoples of different beliefs and different gods;
its intention was political, to promote union and loyalty; and it is not
surprising that those who denounced it should

[44] be suspected of a disloyal spirit. But it must be noted that there
was no necessity for any citizen to take part in this worship. No
conformity was required from any inhabitants of the Empire who were not
serving the State as soldiers or civil functionaries. Thus the effect
was to debar Christians from military and official careers.

The Apologies for Christianity which appeared at this period (second
century) might have helped, if the Emperors (to whom some of them were
addressed) had read them, to confirm the view that it was a political
danger. It would have been easy to read between the lines that, if the
Christians ever got the upper hand, they would not spare the cults of
the State. The contemporary work of Tatian (A Discourse to the Greeks)