The Freethinkers Text Book, Part II. | Page 7

break their word, nor deny that anything had been entrusted to them when called upon to restore it. After this they said that it was their custom to separate, and again to meet together to take their meals, which were in common and of a harmless nature; but that they had ceased even to do this since the proclamation which I issued according to your commands, forbidding such meetings to be held. I therefore deemed it the more necessary to enquire of two servant maids, who were said to be attendants, what was the real truth, and to apply the torture. But I found that it was nothing but a bad and excessive superstition, and I consequently adjourned the inquiry, and consulted you upon the subject. For it seemed to me to be a matter on which it was desirable to take advice, in consequence of the number of those who are in danger. For there are many of every age, of every rank, and even of both sexes, who are invited to incur the danger, and will still be invited. For the infection of this superstition has spread through not only cities, but also villages and the country, though it seems possible to check and remedy it. At all events it is evident that the temples, which had been almost deserted, have begun to be frequented, and the sacred solemnities, which had been intermitted, are revived, and victims are sold everywhere, though formerly it was difficult to find a buyer. It is, therefore, easy to believe that a number of persons may be corrected, if the door of repentance be left open" (Ep. 97).
It is urged by Christian advocates that this letter at least shows how widely Christianity had spread at this early date; but we shall later have occasion to draw attention to the fact that the name "Christian" was used before the reputed time of Christ to describe some extensively-spread sects, and that the worshippers of the Egyptian Serapis were known by that title. It may be added that the authenticity of this letter is by no means beyond dispute, and that R. Taylor urges some very strong arguments against it. Among others, he suggests: "The undeniable fact that the first Christians were the greatest liars and forgers that had ever been in the whole world, and that they actually stopped at nothing.... The flagrant atopism of Christians being found in the remote province of Bithynia, before they had acquired any notoriety in Rome.... The inconsistency of the supposition that so just and moral a people as the primitive Christians are assumed to have been, should have been the first to provoke the Roman Government to depart from its universal maxims of toleration, liberality, and indifference.... The use of the torture to extort confession.... The choice of women to be the subjects of this torture, when the ill-usage of women was, in like manner, abhorrent to the Roman character" ("Diegesis," pp. 383, 384).
Paley boldly states that Martial (born A.D. 43, died about A.D. 100) makes the Christians "the subject of his ridicule," because he wrote an epigram on the stupidity of admiring any vain-glorious fool who would rush to be tormented for the sake of notoriety. Hard-set must Christians be for evidence, when reduced to rely on such pretended allusions.
Epictetus (flourished first half of second century) is claimed as another witness, because he states that "It is possible a man may arrive at this temper, and become indifferent to these things from madness, or from habit, as the Galileans" (Book iv., chapter 7). The Galileans, i.e., the people of Galilee, appear to have had a bad name, and it is highly probable that Epictetus simply referred to them, just as he might have said as an equivalent phrase for stupidity, "like the Boeotians." In addition to this, the followers of Judas the Gaulonite were known as Galileans, and were remarkable for the "inflexible constancy which, in defence of their cause, rendered them insensible of death and tortures" ("Decline and Fall," vol. ii., p. 214).
Marcus Aurelius (born A.D. 121, died A.D. 180) is Paley's last support, as he urges that fortitude in the face of death should arise from judgment, "and not from obstinacy, like the Christians." As no one disputes the existence of a sect called Christians when Marcus Aurelius wrote, this testimony is not specially valuable.
Paley, so keen to swoop down on any hint that can be twisted into an allusion to the Christians, entirely omits the interesting letter written by the Emperor Adrian to his brother-in-law Servianus, A.D. 134. The evidence is not of an edifying character, and this accounts for the omission: "The worshippers of Serapis are Christians, and those are consecrated to the god Serapis, who, I find, call themselves the bishops of