[42] beyond the Israelites involve ultimately a danger to the Empire? For its spirit was incompatible with the traditions and basis of Roman society. The Emperor Domitian seems to have seen the question in this light, and he took severe measures to hinder the proselytizing of Roman citizens. Some of those whom he struck may have been Christians, but if he was aware of the distinction, there was from his point of view no difference. Christianity resembled Judaism, from which it sprang, in intolerance and in hostility towards Roman society, but it differed by the fact that it made many proselytes while Judaism made few. Under Trajan we find that the principle has been laid down that to be a Christian is an offence punishable by death. Henceforward Christianity remained an illegal religion. But in practice the law was not applied rigorously or logically. The Emperors desired, if possible, to extirpate Christianity without shedding blood. Trajan laid down that Christians were not to be sought out, that no anonymous charges were to be noticed, and that an informer who failed to make good his charge should be liable to be punished under the laws against calumny. Christians themselves recognized that this edict practically protected them. There were [43] some executions in the second century—not many that are well attested—and Christians courted the pain and glory of martyrdom. There is evidence to show that when they were arrested their escape was often connived at. In general, the persecution of the Christians was rather provoked by the populace than desired by the authorities. The populace felt a horror of this mysterious Oriental sect which openly hated all the gods and prayed for the destruction of the world. When floods, famines, and especially fires occurred they were apt to be attributed to the black magic of the Christians. When any one was accused of Christianity, he was required, as a means of testing the truth of the charge, to offer incense to the gods or to the statues of deified Emperors. His compliance at once exonerated him. The objection of the Christians—they and the Jews were the only objectors—to the worship of the Emperors was, in the eyes of the Romans, one of the most sinister signs that their religion was dangerous. The purpose of this worship was to symbolize the unity and solidarity of an Empire which embraced so many peoples of different beliefs and different gods; its intention was political, to promote union and loyalty; and it is not surprising that those who denounced it should [44] be suspected of a disloyal spirit. But it must be noted that there was no necessity for any citizen to take part in this worship. No conformity was required from any inhabitants of the Empire who were not serving the State as soldiers or civil functionaries. Thus the effect was to debar Christians from military and official careers.