Page:Dictionary of Christian Biography and Literature (1911).djvu/877

 Priscillian and his followers. Maximus, a Spaniard by birth, listened to the Spanish bishops and reversed the vacillating policy of Gratian, treating the matter not as one of ecclesiastical rivalry, but as one of morality and society. In his letter afterwards to Siricius, who succeeded Damasus in 384 in the see of Rome, he expressly dwells upon these points and glories in the part he had consequently taken against the heresy of Priscillian. Both parties were summoned to a synod at Bordeaux in 385. Instantius and Priscillian were the first to appear. Instantius was declared to have forfeited his bishopric. Priscillian resolved to forestall the expected hostile judgment and "appeal unto Caesar." No protest was made. The appeal was allowed. A purely spiritual offence was remitted for criminal trial to a secular tribunal. In due course both parties appeared before Maximus at Trèves.

At Trèves there was one at this crisis of the church whose prophetic insight saw the real significance of the issues at stake, Martin, bp. of Tours, whose influence was then at its height. Through his mediation between the contending parties, the trial of Priscillian was delayed, Maximus for a while yielding to his protests, even consenting to promise him that no life should be sacrificed. But at last St. Martin, at the call of other duties, was obliged to withdraw from Trèves. The emperor was now surrounded by other influences. By Idacius and Ithacius, ably supported by two bishops of a like stamp, Magnus and Rufus, powerful at court, Maximus was unremittingly urged to take severe measures.

The trial of the Priscillianists, once resolved upon, was soon brought about and they became a defenceless prey to their enemies. Their "appeal unto Caesar" was truly an appeal to a pitiless Nero. As a stroke of state policy nothing could be wiser in the eyes of the adherents of Maximus than their destruction. Both pagan and Christian authorities attribute mercenary motives to the emperor and state that the possessions of the rich Priscillian and of his followers excited his cupidity (Sulp. Sev. Dialog. iii. 9; Panegyr. of Lat. Pac. Drep. on Theodosius, Panegyr. Vet. xvi. 29). At the same time there could not be a more brilliant inauguration of the new reign than a vigorous assertion of orthodoxy on the lines of the now famous Theodosian decrees.

Priscillian and his chief followers were condemned to death by the imperial consistory at Trèves. Several others, after confiscation of their goods, were banished to the Scilly Isles, others into Gaul. Priscillian is recorded as the first of those who suffered death ("gladio perempti"). With him died two presbyters, lately become disciples, Felicissimus and Armenius, and Latronianus a poet and Euchrocia the rich and noble matron of Bordeaux. Instantius, deposed from his bishopric by the synod of Bordeaux, and Tiberianus were banished to the desolate Scilly Isles. Asarinus and Aurelius, two deacons, were executed. Tertullus, Potamius, and Johannes, as meaner followers who turned king's evidence, were temporarily banished within Gaul.

The immediate consequences were not reassuring to the persecuting party. At Trèves a violent strife arose between the bishops present on the merits of Priscillian's execution. Theognistes, a bishop of independent mind, boldly led the non-contents, refusing church communion to Ithacius and the others guilty of the judicial bloodshed. In Spain the Priscillianist enthusiasm was for a while intensified. The number of followers grew. The bodies of those who had suffered at Trèves were brought to Spain and their obsequies celebrated with great pomp. Priscillian, before revered as a saint, was now, says Sulpicius, worshipped as a martyr. Signs were not wanting, and terrified the orthodox,, that the Priscillianist society aimed at shrouding themselves under the guise of a secret religious association.

Additional severities were proposed. Maximus resolved to send military tribunes to Spain with unlimited powers. They were to investigate charges of heresy, examine heretics, take life and property from the guilty. They were men little likely to temper justice with mercy. At this juncture Martin of Tours returned to Trèves. No efforts could induce him to be reconciled to the promoters and abettors of the late executions. The persuasion and threats of the emperor failing to move him, he was dismissed the imperial presence in anger. Tidings reached Martin that the tribunes had been really sent to Spain. He hurried to the palace, though it was night, and agreed to unite with the bishops in church fellowship. The emperor yielded to his importunity and Martin's firmness and zeal on the side of humanity were rewarded. The tribunes were recalled and the peninsula spared the horrors of a religious proscription.

The schism continued some time between those that approved and those that condemned the severities against Priscillian. For 15 years the contention was extreme, and the merits of the controversy long continued to be canvassed. The violent means had certainly not extinguished the heresy, which seemed even to take deeper root in Spain. In 400 at a council at Toledo many Priscillianists came over and were readmitted to Catholic communion. Amongst these was Dictinnius, a Priscillianist bishop, author of The Scales (Libra), wherein Priscillianist opinions were expounded and advocated. In 415 a Spanish presbyter, Orosius, wrote to Augustine concerning the sect. A long letter of Augustine is extant, written to Ceretius, a bishop, respecting the apocryphal Priscillianist Scriptures, especially a hymn attributed to Christ. Forty years later Turribius, bp. of Astorga, wrote in sorrow and perplexity to pope Leo I., asking advice for dealing with these insidious and dangerous adversaries. Two councils pursuant to Leo's recommendation were held: one at Toledo in 447, the other at Braga in Galicia in 448, where Priscillianism was condemned with the usual anathemas. A last contemporary mention of the Priscillianists comes in combination with the Arians, in the Acts of the council of Braga, in 563.

No ancient writer has given an accurate account of the Priscillianist doctrine. Our knowledge has to be gathered from the meagre accounts of their adversaries, the correspondence of eminent men of the time, the acts and canons of councils, the church histories, and a few verbal allusions in contemporary pagan