exclamation, "More triumphs of Goths and Sarmatians!" was seized, tortured, and burnt alive at a slow fire. Shortly after, a fire broke out in the palace and suspicion fell upon the Christians, notably upon the palace eunuchs. The use made of the occurrence to work upon Diocletian's fears justified the impression of Christian writers that it was a device contrived by Galerius and executed by his slaves. All who were suspected were examined by torture; within a fortnight there was another similar alarm, and now there was no limit to the old man's fury. His wife and daughter were compelled to free themselves from suspicion by joining in sacrifice. The eunuchs of his household, before so trusted, Dorotheus, Gorgonius, Petrus, were put to death. The persecution raged throughout the province. Some were burnt, some drowned, some thrust into dungeons. Altars were set up in every court of justice, and both parties to suits compelled to sacrifice. A second edict ordered that all the clergy, without option of sacrifice, should be imprisoned. Anthimus bp. of Nicomedia was beheaded (Eus. H. E. viii. 6). Hierocles as author and magistrate silenced by torture those whom he failed to convince. Letters were sent to Maximian and Constantius in the West, urging them to adopt like measures. The former was but too willing an instrument. The latter, more humane and disposed to a policy of toleration, was compelled to join in destroying the buildings of the Christians, and was glad if he could save their lives (Lactant. de Mort. Persec. cc. 12-16).
Individual martyrdoms may be found with more or less fulness in the Acta Sincera of Ruinart, in the Annals of Baronius, in most Church Histories, notably in Fleury, viii. and ix. Here we merely note the extent, continuance, and ferocity which distinguished this persecution from all others. In Syria, Palestine, Egypt, Western Africa, Italy, and Spain the passions of men were let loose, and raged without restraint. In Gaul and Britain only was there any safety. Constantius was said (Eus.Vit. Const. i. 16) to have shewn a marked preference for those who were true to their religion, and refused to sacrifice. Elsewhere every town in the empire witnessed acts of incredible cruelty. The wish to destroy all the sacred books of the Christians, and all the accessories of their worship, led men to seize on the deacons, readers, and others connected with the churches, and to torture them till they gave them up. In Dec. 303, Diocletian went to Rome to celebrate with Maximian the 20th anniversary of his accession. At the Vicennalia the licence of the people offended him, and he left after two weeks for Ravenna. There he was attacked by a severe illness, which detained him for some months. Slowly he made his way to Nicomedia, where he became worse. Prayers were offered for his recovery in all the temples. It was rumoured that his death was concealed till the arrival of Galerius. When he appeared to contradict the rumour, he was so altered that he could hardly be recognized. His mind, it was said, was seriously affected. Galerius came, but it was to press on the emperor the duty and expediency of resigning. Maximian had been already persuaded to do so. After a feeble resistance Diocletian yielded. The two Caesars were to become Augusti. He would fain have named Maxentius the son of Maximian and Constantine the son of Constantius to take their place; but Galerius coerced or persuaded him to appoint Maximin and Severus, in whom he hoped to find more submissive instruments. When the formal acts had been completed, the emperor laid aside his official names Diocletianus and Jovius, and returned to the simple Diocles of his youth. For the history of the following year see Galerius and Constantine. The retired emperor settled at Salona, on the coast of Dalmatia, and occupied himself with building and gardening, and refused to abandon his cabbages for the cares of the state. In 310 Maximian, after vainly struggling against the growing power of Constantine, who had succeeded Constantius, was compelled to end his life by his own hands. In 311 Galerius died in the agonies of a loathsome and horrible disease, and before his death confessed, by an edict of toleration, that the attempt which he had made to crush Christianity had failed. Diocletian survived to witness the alliance between Constantine and Licinius, to receive and decline an invitation to a conference with them at Milan, to hear that Constantine had charged him with conspiring first with Maxentius and then with Maximian, and had ordered his statue and that of Maximian to be thrown down in every part of the empire. In a.d. 313 the end came, some said through poison (Aurel. Vict. Epist. 39), to avoid a worse fate at the hands of Constantine and Licinius. It was characteristic of his fate as representing the close of pagan imperialism, that he was the last emperor who celebrated a triumph at Rome, and the last to receive the honour of apotheosis from the Roman senate (Preuss, p. 169).
[E.H.P.]
Diodorus (3), presbyter of Antioch, and c. a.d. 379 bp. of Tarsus, of a noble family of Antioch, where he passed nearly the whole of his life until he became a bishop (Theod. H. E. iv. 24). He studied philosophy or secular learning at Athens, where he probably was an associate of Basil and Julian, the future emperor (Facund. lib. iv. c. 2, p. 59). On his return to his native city, Diodorus and his friend Flavian, also of noble birth (subsequently bp. of Antioch), embraced a religious life. Here, while still laymen, during the reign of Constantius, they exerted themselves energetically for the defence of the orthodox faith against the Arians, who were covertly supported by bp. Leontius, c. 350. They gathered the orthodox laity even by night around the tombs of the martyrs, to join in the antiphonal chanting of the Psalms, which, Theodoret tells us, was first instituted or revived by them, as a means of kindling religious zeal, after the model ascribed by tradition to the martyred bishop of their church, the holy Ignatius (Socr. H. E. vi. 8; Theod. H. E. ii. 24). These services strengthened the faithful to meet the persecutions. The weight of Diodorus and Flavian at Antioch was proved when in 350 their threat of withdrawal from communion induced Leontius to suspend Aetius from the diaconate (Theod. u.s.). On the accession of Julian, his attempt to rekindle an expiring paganism provided a new
