Above all, the new, monstrous cult of the emperor, which was supposed to carry with it the worship of the incarnate genius of Rome, was peculiarly obnoxious to the Christians, whose outspoken repudiation of it laid them open to a charge of treason, to the terrible accusation of læsæ majestatis. For these reasons they were always liable to persecution.
The attack assumed various forms. Sometimes it was a mere rising of a fanatical mob, though, as in the Turkish dominions to-day, there might be good reason for supposing that this was winked at or even instigated by the authorities; sometimes it was a case of prosecution by a private individual, before a magistrate who may have been reluctant to put the law in force and anxious to find an excuse for acquitting his prisoner; sometimes it was directly ordered by the emperor, It was only in the latter—a much more rare—case that a serious, widespread persecution took place. There is no evidence that any such persecution, as a deliberate act of State policy, was experienced under Vespasian or Titus, or that those emperors had any idea whatever of eradicating the then obscure sect of the Christians. Domitian (a.d. 81–96) does appear to have cast his suspicious eye on these dangerous innovators, and probably his execution of persons of high position for "atheism" and for turning aside to "customs of the Jews" was an attack upon Christians. But the known instances are few. Irenreus's statement that St. John was banished to Patmos in the reign of Domitian[1] is an indication that there was then some persecution in the East; but, as we have seen, sporadic persecution was always possible, and probably it never entirely ceased during these times. There is no sign of an extensive general persecution under Domitian.
When we come to the second century, the history of the Early Church begins to emerge out of obscurity in two quarters of great interest, during the reign of Trajan (a.d. 98–117). First we have Pliny's correspondence with the
