this matter. The Montanists perceived that with growth in numbers, wealth, and general prosperity, the Church was losing its early purity and the fine, heroic enthusiasm of simpler times. They not only practised a new rigour of discipline within the Church; they also showed themselves eager to grasp the martyr's crown by provoking the antagonism of the authorities. Now, Septimius Severus while on progress in the East had come under the influence of the priests of Isis and Serapis, among the most bitter of the antagonists of the Christians. It is not surprising, therefore, that under these circumstances he issued a decree forbidding the propagation of new doctrines or any change of religions (a.d. 203), a rather inconsistent thing to do considering that he himself had just been initiated into the Egyptian mysteries. But the decree was simply aimed at the Christians, who were the chief, if not the sole, sufferers from it. The consequent persecution extended along North Africa and was felt severely in Egypt, where Leonidas, the father of Origen, was the first to seal his faith with his blood. Here too was the scene of the romance of Potameia, the beautiful, gifted girl who won over her military custodian Basilides to follow her in martyrdom. After this we come to forty years of peace, not indeed without occasional local outbreaks of persecution—for Christianity was illegal all this time—but with no serious attempt to suppress the growing Church, which is now seen standing out in broad daylight and challenging the world's attention. One emperor, Alexander Severus, has a statue of Christ set up in his palace by the side of statues of Abraham and Orpheus; another, Philip the Arabian, is even rumoured to have been a Christian,[1] though his celebration of the secular games contradicts that notion.
Thus all seemed favourable, and the Church, growing strong and rich, might consider that since she had weathered the storms of her early days she could now look forward to a course of unimpeded progress, till the
- ↑ Ensebius, Hist. Eccl. vi. 34.
