Hence the epithets of itinerant, mountebank, conjurer, cheat, sophist, sorcerer, heaped upon the teachers of Christianity; sometimes to account for the report or apparent truth of their miracles, sometimes to explain their success. Our Lord was said to have learned His miraculous power in Egypt; "wizard, mediciner, cheat, rogue, conjurer," were the epithets applied to Him by the opponents of Eusebius;[229:2] they "worship that crucified sophist," says Lucian;[229:3] "Paul, who surpasses all the conjurers and impostors who ever lived," is Julian's account of the Apostle. "You have sent through the whole world," says St. Justin to Trypho, "to preach that a certain atheistic and lawless sect has sprung from one Jesus, a Galilean cheat."[229:4] "We know," says Lucian, speaking of Chaldeans and Magicians, "the Syrian from Palestine, who is the sophist in these matters, how many lunatics, with eyes distorted and mouth in foam, he raises and sends away restored, ridding them from the evil at a great price."[229:5] "If any conjurer came to them, a man of skill and knowing how to manage matters," says the same writer, "he made money in no time, with a broad grin at the simple fellows."[229:6] The officer who had custody of St. Perpetua feared her escape from prison "by magical incantations."[229:7] When St. Tiburtius had walked barefoot on hot coals, his judge cried out that Christ had taught him magic. St. Anastasia was thrown into prison as a mediciner; the populace called out against St. Agnes, "Away with the witch," _Tolle magam, tolle maleficam_. When St. Bonosus and St. Maximilian bore the burning pitch without shrinking, Jews and Gentiles cried out, _Isti magi et malefici_. "What new delusion," says the heathen magistrate concerning St. Romanus, "has brought in these sophists to deny the worship of the gods? How doth this chief sorcerer mock us, skilled by his Thessalian charm (_carmine_) to laugh at punishment."[230:1] Hence we gather the meaning of the word "_carmen_" as used by Pliny; when he speaks of the Christians "saying with one another a _carmen_ to Christ as to a god," he meant pretty much what Suetonius expresses by the "_malefica superstitio_."[230:2] And the words of the last-mentioned writer and Tacitus are still more exactly, and, I may say, singularly illustrated by clauses which occur in the Theodosian code; which seem to show that these historians were using formal terms and phrases to express their notion of Christianity. For instance, Tacitus says, "_Quos per flagitia invisos, vulgus Christianos appellabat_;" and the Law against the Malefici and Mathematici in the Code speaks of those, "_Quos ob facinorum magnitudinem vulgus maleficos appellat_."[230:3] Again, Tacitus charges Christians with the "_odium humani generis_:" this is the very characteristic of a practiser in magic; the Laws call the Malefici, "_humani generis hostes_," "_humani generis inimici_," "_naturæ peregrini_," "_communis salutis hostes_."[230:4] 19.