[79] See Renan, Marc-Aurèle, chap. xxii.
[80] Some put this graffito a little later, perhaps in the days of Alexander Severus, A.D. 222–35.
[81] The well-known recital of the martyrdom of S. Maurice and of the Theban Legion, whether it be accepted as absolutely genuine or not, is an admirable instance of the ever-present dangers and difficulties of a Christian soldier of the Empire. The scene of the terrible and wholesale martyrdom was Agaunum (S. Maurice), some nine miles distant from Octodurus (Martigny) in the Canton of Valais, and the date was circa A.D. 292–6. Maximian was then reigning as colleague of Diocletian. The authenticity of the story is maintained by Ruinart, who includes it in his Acta Sincera; by Tillemont, and in our days by Allard, who, however, cuts down the Legion to a cohort. Harnack, on the other hand, and others doubt its authenticity.
[82] The edicts favourable to Christianity were quietly received, even approved, in many places warmly welcomed; and vast and ever increasing numbers of the population, hitherto pagans, joined the Christian communities.
The enormous and seemingly sudden increase in the number of Christians in the Roman Empire in the latter years of the third and in the fourth centuries, is a problem which even now is something of a mystery to some historians.
[83] See Lecky, Hist. of Morals, chap. iii.
[84] Prudentius does not stand alone as voicing the opinions of the people. A contemporary of his—Paulinus of Nola—although far behind Prudentius in genius, was a poet of considerable power. This Paulinus, a person of high dignity and of great wealth, when still comparatively young, withdrew from the world and devoted himself to religion; he has left behind him a collection of poems, which he wrote annually on the occasion of the Festival of S. Felix, a martyr in whose honour he erected a basilica. His poems, of which some 5000 lines have been preserved, contain many vivid pictures illustrative of the popular aspect of Christianity in the latter years of the fourth century. He loves to dwell on the intense devotion of the people to the memory of the martyr whom he loved, S. Felix of Nola, and tells us of the crowds of pilgrims visiting his shrine.
Damasus, bishop of Rome, A.D. 366–84, whose many and elaborate works of restoration of the Roman catacombs are dwelt on in the section of this work treating of the great City of the Dead, beneath the suburbs of Rome, bears a similar testimony to the widespread devotion of the people to the memory of the martyrs of the days of persecution. His elaborate works in the catacombs were all designed for the convenience of the vast crowds of pilgrims, in the second half of the fourth century, from many lands to the shrines where the remains of the more famous martyrs had been deposited.
[85] Tertullian, On Fasting, 12.
[86] Tertullian, To his Wife, 5.