Baring-Gould’s sources: By the Greeks and Copts on Aug. 14. Roman Martyrology. Authorities: — Theodoret, lib. v. c. 21; Sozomen, lib. vii. 15.] HEODOSIUS the Great used his power as emperor compulsorily to extinguish Paganism. The inspection of entrails of victims, and magic rites, were made capital offences. The destruction of the temples was ordered in 389; in 391 an edict was issued prohibiting sacrifices, and even entering into the temples. In the same year, a rescript was addressed to the prefect of Egypt, fining the governors of provinces who should set foot within a temple fifteen pounds of gold. The same year, all unlawful sacrifices were prohibited by night or by day, within or without the temples. In 392 all immolation was prohibited under the penalty of death, and all acts of idolatry under forfeiture of the house or land in which the offence should have been committed.

The Pagan temples, on which the skill of the architect and sculptor had been expended at a time when art had reached its greatest exaltation, might, one would have supposed, have attracted the respect, the admiration of the Christians 1 The son of Imlah.

who could not imitate their beauty or dignity. But as art had declined, so had the sense of beauty and appreciation of the works of genius. A wave of coarseness had swept over the empire, and these majestic piles were eyed only as haunts of demons, they commanded no admiration, they excited only the passion to destroy. If the Pagan temples had been left standing in all their stately beauty, but void of gods and worshippers, desolate, over-grown, they would have been the most splendid monument of the triumph of Christianity. If, with the disdain of conscious strength, she had suffered them to remain uninjured but empty, posterity would have admired her magnanimity whilst it contemplated these treasures of art. But such magnanimity was not to be expected of the age. It was one of fierce zeal, of Christians no longer smarting from the wounds of persecution, but triumphing in the knowledge that they now wielded the power used for three centuries against them, and which they could turn against their enemies.

When Theodosius [name of Roman emperors; Theodosius I (379–395) made Christianity the state religion] issued his edict against idolatry, Marcellus was bishop of Apamaea. The imperial prefect of the East went to Apamaea, to enforce the orders of the emperor, taking with him a body of soldiers. The prefect undertook to demolish the temple of Jupiter, which was of great size and singular beauty. “ But," says Theodoret, “ when he perceived the firmness and solidity of the structure, he thought that human strength could not disjoin the stones; for they were of large size, and soldered together with lead and iron. The holy Marcellus observed the failure of the prefect, and sent him to execute the mandate in some other city; whilst he prayed to God to reveal the means of destroying the edifice. Next day, at dawn, a man came to him who was neither a mason nor a stone-cutter, but a simple hodman; and he offered to demolish the temple, asking only the payment awarded to two workmen. The holy bishop THE BLESSED VIRGIN ON THE BED OP DEATH After Albert Durer.

S. Marcelhis. having agreed to pay the stipulated sum, the man proceeded to work in the following manner. The temple was built on elevated ground, and had a portico on each of the four sides. There were also columns which were equal in height to the temple, and of which each was sixteen cubits in circumference. The stone was so hard as scarcely to yield to the tools. The labourer dug deeply around the foundations of the columns; and, after removing the earth, substituted wood of an oleaginous nature, to which he set fire.'' Did it never strike the bishop that there is a sort of sacrilege in destroying the great works of human genius ? For man’s genius is a Divine gift. These works may have been misdirected, but surely they might have been baptized and consecrated. One cannot read without disgust and indignation the wanton barbarity ol destruction wrought by Marcellus. “ The fall of three columns followed, and, in their fall, they dragged with them twelve others. The side of the temple, which was supported by them, fell down at the same time. The crash resounded throughout the city. In the same way did this holy bishop destroy other temples.” Sozomen concludes the story. Retribution came at last. “ Having heard that there was a very spacious temple at Aulone, a district of Apamsea, Marcellus repaired thither with a body of soldiers and gladiators. He stationed himself at a distance from the scene of conflict, beyond the reach of the arrows; for he was afflicted with gout, and he was not able either to fight, or run away in case of failure.” The hired ruffians employed by the bishop attacked the unfortunate peasants who defended the temple, and blood flowed. Some of the Pagans, observing Marcellus, that he was undefended in the heat of conflict, rushed to the place where he had placed himself, as he hoped, out of harm’s way, and seized him and burnt him alive. “ The perpetrators of the deed were afterwards found out, and the sons of the bishop determined to avenge his death on them, but were forbidden by the council of the province, which decreed that it was not just that the friends and relatives of Marcellus should seek to avenge his death, but that they should rather give God thanks, in that He accounted Marcellus worthy to die in such a Cause.”