societies.  Tacitus—­whose testimony must be allowed some weight, if he be quoted as a proof of the existence of the sect—­says that they were held in abhorrence for their crimes, and were condemned for their “enmity to mankind” (the expression of Tacitus may either mean haters of mankind, or hated by mankind), expressions which show that the adherents of the higher and purer morality were, at least, singularly unfortunate in the impressions of it which they conveyed to their neighbours by their lives; and we find, further, the most scandalous crimes imputed to the Christians, necessitating the enforcement against them of edicts passed to put down the shameful Bacchanalian mysteries.  And here, indeed, is the true cause of the persecution to which they were subjected under the just and merciful Roman sway, and this is a point that should not be lost sight of by the student.

About 186 B.C., according to Livy (lib. xxxix. c. 8-19), the Roman Government, discovering that certain “Bacchanalian mysteries” were habitually celebrated in Rome, issued stern edicts against the participants in them, and succeeding in, at least partially, suppressing them.  The reason given by the Consul Postumius for these edicts was political, not religious.  “Could they think,” he asked, “that youths, initiated under such oaths as theirs, were fit to be made soldiers?  That wretches brought out of the temple of obscenity could be trusted with arms?  That those contaminated with the foul debaucheries of these meetings should be the champions for the chastity of the wives and children of the Roman people?” “Let us now closely examine how far the Eleusinian and Bacchanalian feasts resembled the Christian Agapae—­whether the latter, modified and altered a little according to the change which would take place in the taste of the age, originated from the former, or were altogether from a different source.  We have seen that the forementioned Pagan feasts were, throughout Italy, in a very flourishing state about 186 years before the Christian era.  We have also seen that about this time they were, at least, partially suppressed in Italy, and those who were wont to take part in them dispersed over the world.  Being zealously devoted to the religion of which these feasts were part, it is very natural to suppose that, wherever the votaries of this superstition settled, they soon established these feasts, which they were enabled to carry on secretly, and, therefore, for a considerable time, undetected....  Both Pagans and Christians, in ancient times, were particularly careful not to disclose their mysteries; to do so, in violation of their oaths, would cost their lives” ("The Prophet of Nazareth,” by E.P.  Meredith, notes, pp. 225, 226).  Mr. Meredith then points out how in Rome, in Lyons, in Vienne, “the Christians were actually accused of murdering children and others—­of committing adultery, incest, and other flagrant crimes in their secret lovefeasts.  The question, therefore,