iastiques, tom. iii. part ii. p. 68-72,)
and by Mr. Moyle, (vol. i. p. 378-398.) The former refers the first
construction of them to the peace of Alexander Severus; the latter, to
the peace of Gallienus.]

[Footnote 114: See the Augustan History, p. 130. The emperor Alexander
adopted their method of publicly proposing the names of those persons
who were candidates for ordination. It is true that the honor of this
practice is likewise attributed to the Jews.]

[Footnote 115: Euseb. Hist. Ecclesiast. l. vi. c. 21. Hieronym. de
Script. Eccles. c. 54. Mammaea was styled a holy and pious woman, both
by the Christians and the Pagans. From the former, therefore, it was
impossible that she should deserve that honorable epithet.]

[Footnote 116: See the Augustan History, p. 123. Mosheim (p. 465) seems
to refine too much on the domestic religion of Alexander. His design
of building a public temple to Christ, (Hist. August. p. 129,) and the
objection which was suggested either to him, or in similar circumstances
to Hadrian, appear to have no other foundation than an improbable
report, invented by the Christians, and credulously adopted by an
historian of the age of Constantine.]

[Footnote 117: Euseb. l. vi. c. 28. It may be presumed that the success
of the Christians had exasperated the increasing bigotry of the Pagans.
Dion Cassius, who composed his history under the former reign, had
most probably intended for the use of his master those counsels of
persecution, which he ascribes to a better age, and to and to the
favorite of Augustus. Concerning this oration of Maecenas, or rather of
Dion, I may refer to my own unbiased opinion, (vol. i. c. 1, note 25,)
and to the Abbe de la Bleterie (Memoires de l'Academie, tom. xxiv. p.
303 tom xxv. p. 432.) * Note: If this be the case, Dion Cassius must
have known the Christians they must have been the subject of his
particular attention, since the author supposes that he wished his
master to profit by these "counsels of persecution." How are we to
reconcile this necessary consequence with what Gibbon has said of the
ignorance of Dion Cassius even of the name of the Christians?
(c. xvi. n. 24.) (Gibbon speaks of Dion's silence, not of his
ignorance.--M) The supposition in this note is supported by no proof; it
is probable that Dion Cassius has often designated the Christians by the
name of Jews. See Dion Cassius, l. lxvii. c 14, lxviii. l--G. On this
point I should adopt the view of Gib