In Justin Martyr we have a hint of a further development in the crowd attitude toward the Christians. Justin says: "When you (Jews) knew that He had risen from the dead and ascended to heaven as the prophets foretold He would, you not only did not repent of the wickedness you had committed, but at that time you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up and to publish those things which all they, who knew us not, speak against us. So that you are the cause not only of your own unrighteousness but that of all other men."[4]
Irrespective of the exact historical accuracy of this statement, it is indicative of the process, technically known as 'circular interaction,' which is so essential a step in the development of popular opinion and the building up of crowd sentiment. Before any group of people can become either popular or unpopular there must be a focusing and fixation of public attention upon them. Even in the new Testament we find the Jews sending emissaries from city to city to call attention to the Christian propaganda. Prejudice against the Christians was thus aroused in persons who had never either seen or heard them. The basis of 'circular interaction' is unconscious or subconscious emotional reaction. A's frown brings a frown to the face of B. B's frown in turn intensifies A's. This simple process is the source of all expressions of crowd emotion. By multiplication of numbers and increase in the stimuli employed it is capable of provoking a vicious circle of feeling which eventually causes individuals in a crowd to do things and feel things which no individual in the crowd would do or feel when outside the circle. It is to the credit or discredit of the Jews that they first set this 'vicious circle' in operation against the Christians. Of course the same psychological principle operated to produce zeal and enthusiasm and contempt of pain and death in the Christian 'crowd'. By this process of 'circular interaction' the name, 'Christian,' had already in the time of Justin become a mob shibboleth. It seems to have operated precisely as the shibboleth 'traitor' operates on a patriotic crowd in war time, or 'scab' on a labor group. It became a shibboleth of exactly opposite significance in the Christian 'crowd'. The way was thus prepared for the next step in the process of developing the ultimate crisis. This step—the disparate 'universe of discourse'—is exhibited in process of formation in the account of the martyrdom of Polycarp. The account, as we have it, undoubtedly contains later additions, but these additions even of miraculous elements, do not necessarily invalidate those portions of the story with which we are alone concerned. The martyrologist certainly had no intention of writing his story for the purpose of illustrating the principles of group psychology and the undesigned and incidental statements of crowd reactions are precisely the ones of value for our purpose. A few brief excerpts are sufficient to illustrate the stage reached in the growth of the disparate 'universe of discourse.' "The whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians cried out: "Away with the Atheists: let Polycarp be sought out."[5] He went eagerly forward with all haste and was conducted to the Stadium where the tumult was so great that there was no possibility of being heard."[6]
"Polycarp has confessed that he is Christian. This proclamation having been made by the herald, the whole multitude both of the heathen and Jews who dwelt in Smyrna cried out with uncontrollable fury and in a loud voice: "This is the teacher of Asia, the father of the Christians and the overthrower of our gods, he who has been teaching many not to sacrifice or to worship the gods." Speaking thus they cried out and besought Phillip, the Asiarch, to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so seeing the shows of beasts were already finished. Then it seemed good to them to cry out with one voice that Polycarp should be burned alive."[7]
"This then was carried into effect with greater speed than it was spoken, the multitude immediately gathering together wood and fagots out of the shops and baths, the Jews especially, according to custom eagerly assisting them in it."[8]
"We afterwards took up his bones, as being more precious than the most exquisite jewels and more purified than gold and deposited them in a fitting place, whither, being gathered together as opportunity is allowed us, with joy and rejoicing the Lord shall grant us to celebrate the anniversary of his martyrdom both in memory of those who have already finished their course and for the exercising and preparation of those yet to walk in their steps."[9]
In the disparate universe of discourse in its complete form common shibboleths produce entirely different mental reactions—usually antagonistic ones. There is also complete accord as to the shibboleths. The cry here is at one time against the Atheists, then against the Christians. But the Christians could and did deny the charge of Atheism. They were as antagonistic to Atheism as the Pagans. An incomplete development of crowd feeling is evident on the part of the pagans. The Jews are still the inciters and leading spirits of the mob. The very statement that the Jews acted 'according to custom' shows that mobbing Christians was still looked upon as a peculiarly Jewish trait. It was not yet entirely spontaneous on the part of the pagan public. Most noticeable of all is the indifference of the mob toward the Christians' adoration of relics of the martyrs. No effort was made to prevent the Christians from obtaining the bones of Polycarp. Either the cult of relics was not known to the pagans and Jews—though it seems to be firmly established among the Christians—or else, the effect of the cult in perpetuating Christianity had not yet had time to make itself manifest to the pagan public—or to the Jewish. In any case we have here the plain evidence of the imperfectly developed condition of the crowd mind, owing perhaps to a too short tradition.
Our next evidence is the martyrdoms of Lyons and Vienne preserved in a letter quoted by Eusebius. "They (the Christians) endured nobly the injuries inflicted upon them by the populace, clamor and blows and draggings and robberies and stonings and imprisonments and all things which an infuriated mob delight in inflicting on enemies and adversaries."[10]
"When these accusations were reported all the people raged like wild beasts against us, so that even if any had before been moderate on account of friendship, they were now exceedingly furious and gnashed their teeth against us.
"When he (Bishop Pothinus) was brought to the tribunal accompanied by a multitude who shouted against him in every manner as if he were Christ himself, he bore noble witness. Then he was dragged away harshly and received blows of every kind. Those men near him struck him with their hands and feet, regardless of his age, and those at a distance hurled at him whatever they could seize, all of them thinking that they would be guilty of great wickedness and impiety if any possible abuse were omitted. For thus they thought to avenge their own deities."[11]
"But not even thus was their madness and cruelty toward the saints satisfied. Wild and barbarous tribes were not easily appeased and their violence found another peculiar opportunity in the dead bodies. For they cast to the dogs those who had died of suffocation in the prison and they exposed the remains left by the wild beasts and by fire mangled and charred. And some gnashed their teeth against them, but others mocked at them. The bodies of the martyrs having thus in every manner been exposed for six days were afterwards burned and reduced to ashes and swept into the Rhone so that no trace of them might appear on the earth. And this they did as if able to conquer God and prevent their new birth; 'that', as they said, 'they may have no hope of a resurrection through trust in which they bring to us this foreign and new religion.' "[12]