120 Euseb. l. vi. c. 34. The story, as is usual, has been embellished by succeeding writers, and is confuted, with much superfluous learning, by Frederick Spanheim, (Opera Varia, tom. ii. p. 400, &c.)]
121 Lactantius, de Mortibus Persecutorum, c. 3, 4. After celebrating the felicity and increase of the church, under a long succession of good princes, he adds, “Extitit post annos plurimos, execrabile animal, Decius, qui vexaret Ecclesiam.”]
122 Euseb. l. vi. c. 39. Cyprian. Epistol. 55. The see of Rome remained vacant from the martyrdom of Fabianus, the 20th of January, A. D. 259, till the election of Cornelius, the 4th of June, A. D. 251 Decius had probably left Rome, since he was killed before the end of that year.]
123 Euseb. l. vii. c. 10. Mosheim (p. 548) has very clearly shown that the praefect Macrianus, and the Egyptian Magus, are one and the same person.]
124 Eusebius (l. vii. c. 13) gives us a Greek version of this Latin edict, which seems to have been very concise. By another edict, he directed that the Coemeteria should be restored to the Christians.]
125 Euseb. l. vii. c. 30. Lactantius de M. P. c. 6. Hieronym. in Chron. p. 177. Orosius, l. vii. c. 23. Their language is in general so ambiguous and incorrect, that we are at a loss to determine how far Aurelian had carried his intentions before he was assassinated. Most of the moderns (except Dodwell, Dissertat. Cyprian. vi. 64) have seized the occasion of gaining a few extraordinary martyrs.
Note: Dr. Lardner has detailed, with his usual impartiality, all that has come down to us relating to the persecution of Aurelian, and concludes by saying, “Upon more carefully examining the words of Eusebius, and observing the accounts of other authors, learned men have generally, and, as I think, very judiciously, determined, that Aurelian not only intended, but did actually persecute: but his persecution was short, he having died soon after the publication of his edicts.” Heathen Test. c. xxxvi. — Basmage positively pronounces the same opinion: Non intentatum modo, sed executum quoque brevissimo tempore mandatum, nobis infixum est in aniasis. Basn. Ann. 275, No. 2 and compare Pagi Ann. 272, Nos. 4, 12, 27 — G.]
126 Paul was better pleased with the title of Ducenarius, than with that of bishop. The Ducenarius was an Imperial procurator, so called from his salary of two hundred Sestertia, or 1600l. a year. (See Salmatius ad Hist. August. p. 124.) Some critics suppose that the bishop of Antioch had actually obtained such an office from Zenobia, while others consider it only as a figurative expression of his pomp and insolence.]
127 Simony was not unknown in those times; and the clergy some times bought what they intended to sell. It appears that the bishopric of Carthage was purchased by a wealthy matron, named Lucilla, for her servant Majorinus. The price was 400 Folles. (Monument. Antiq. ad calcem Optati, p. 263.) Every Follis contained 125 pieces of silver, and the whole sum may be computed at about 2400l.]
128 If we are desirous of extenuating the vices of Paul, we must suspect the assembled bishops of the East of publishing the most malicious calumnies in circular epistles addressed to all the churches of the empire, (ap. Euseb. l. vii. c. 30.)]
* It appears, nevertheless, that the vices and immoralities of Paul of Samosata had much weight in the sentence pronounced against him by the bishops. The object of the letter, addressed by the synod to the bishops of Rome and Alexandria, was to inform them of the change in the faith of Paul, the altercations and discussions to which it had given rise, as well as of his morals and the whole of his conduct. Euseb. Hist. Eccl. l. vii c. xxx — G.]
129 His heresy (like those of Noetus and Sabellius, in the same century) tended to confound the mysterious distinction of the divine persons. See Mosheim, p. 702, &c.]
* “Her favorite, (Zenobia’s,) Paul of Samosata, seems to have entertained some views of attempting a union between Judaism and Christianity; both parties rejected the unnatural alliance.” Hist. of Jews, iii. 175, and Jost. Geschichte der Israeliter, iv. 167. The protection of the severe Zenobia is the only circumstance which may raise a doubt of the notorious immorality of Paul. — M.]
130 Euseb. Hist. Ecclesiast. l. vii. c. 30. We are entirely indebted to him for the curious story of Paul of Samosata.]
131 The Aera of Martyrs, which is still in use among the Copts and the Abyssinians, must be reckoned from the 29th of August, A. D. 284; as the beginning of the Egyptian year was nineteen days earlier than the real accession of Diocletian. See Dissertation Preliminaire a l’Art de verifier les Dates.
Note: On the aera of martyrs see the very curious dissertations of Mons Letronne on some recently discovered inscriptions in Egypt and Nubis, p. 102, &c. — M.]
132 The expression of Lactantius, (de M. P. c. 15,) “sacrificio pollui coegit,” implies their antecedent conversion to the faith, but does not seem to justify the assertion of Mosheim, (p. 912,) that they had been privately baptized.]
133 M. de Tillemont (Memoires Ecclesiastiques, tom. v. part i. p. 11, 12) has quoted from the Spicilegium of Dom Luc d’Archeri a very curious instruction which Bishop Theonas composed for the use of Lucian.]
134 Lactantius, de M. P. c. 10.]
135 Eusebius, Hist. Ecclesiast. l. viii. c. 1. The reader who consults the original will not accuse me of heightening the picture. Eusebius was about sixteen years of age at the accession of the emperor Diocletian.]
136 We might quote, among a great number of instances, the mysterious worship of Mythras, and the Taurobolia; the latter of which became fashionable in the time of the Antonines, (see a Dissertation of M. de Boze, in the Memoires de l’Academie des Inscriptions, tom. ii. p. 443.) The romance of Apuleius is as full of devotion as of satire.
Note: On the extraordinary progress of the Mahriac rites, in the West, see De Guigniaud’s translation of Creuzer, vol. i. p. 365, and Note 9, tom. i. part 2, p. 738, &c. — M.]
137 The impostor Alexander very strongly recommended the oracle of Trophonius at Mallos, and those of Apollo at Claros and Miletus, (Lucian, tom. ii. p. 236, edit. Reitz.) The last of these, whose singular history would furnish a very curious episode, was consulted by Diocletian before he published his edicts of persecution, (Lactantius, de M. P. c. 11.)]
138 Besides the ancient stories of Pythagoras and Aristeas, the cures performed at the shrine of Aesculapius, and the fables related of Apollonius