The Donatist schism arose in connection with the Diocletian persecution, in part over the policy of Mensurius of Carthage regarding the fanatical desire for martyrdom and the delivery of the sacred books according to the edict of persecution. Combined with this were the personal ambitions of the Archdeacon Cæcilianus, the offended dignity of the Primas of Numidia, Bishop Secundus of Tigisi, and the pique of a wealthy female devotee, Lucilla. It was mixed up with the customs of the North African church, whereby the Primas of Numidia exercised a leading authority in the conduct of the election of the bishop of Carthage, and also with the notion prevalent in the same church, for which also Cyprian contended in the controversy on the baptism of heretics [see § 52], that the validity of a sacrament depended in some way upon the personal character of the minister of that sacrament. It was asserted by the partisans of Secundus, who elected Majorinus bishop of Carthage, that Felix of Aptunga, the consecrator of Cæcilianus, who had been elected by the other party, had delivered the sacred books to the heathen officials, and was therefore guilty as a traditor. A schism, accordingly, arose in Carthage which spread rapidly throughout North Africa. The party of Majorinus soon came under the lead of Donatus the Great, his successor in the schismatical see of Carthage. The Donatist schism became of importance almost at once, and as it was inconsistent with Constantine’s religious policy, which called for Church unity,(97) it presented an immediate difficulty in the execution of laws granting favors to the Catholic Church.(98) On account of the interests involved, the schism was of long duration, lasting after the conquest of North Africa by the Vandals, and even to the Saracen conquest, though long since of no importance. Anulinus. _Ep. ad Constantinum_, in Augustine, _Ep._ 88. (MSG, 33:303.) To Constantine Augustus from Anulinus, a man of proconsular rank, proconsul of Africa.