probable that some writer with more zeal than truthfulness has imitated the story of the Maccabees. The narrative begins: "St. Felicitas was a Roman, and lived in the reign of Antoninus." From these words it is clear that the author was not a contemporary of St. Felicitas. He says that the prætor sat to judge them in the Campus Martius. The forgery is exposed by this statement. The Campus Martius, which had once been used for the elections, then served for reviews of the troops and for military games. Again, it is said that after the trial the emperor entrusted the execution of the sentence to various judges; which is quite opposed to all procedure at that time or in our own.
Then there is a St. Hippolytus, who is supposed to have been dragged by horses, like Hippolytus the son of Theseus. This punishment was quite unknown to the Romans, and it is merely the similarity of name that has led to the invention of the legend.
You will observe in these accounts of the martyrs, which were composed entirely by the Christians themselves, that crowds of Christians always go freely to the prison of the condemned, follow him to the scaffold, receive his blood, bury his body, and work miracles with his relics. If it were the religion alone that was persecuted, would not the authorities have arrested these declared Christians who assisted their condemned brethren, and who were accused of performing magic with the martyred bodies? Would they not have been treated as we treated the Waldensians, the Albigenses, the Hussites, and the various sects of Protestants? We slew them and burned them in crowds, without dis-
