be good enough to consult the writers there cited, and
I will only sketch the case here, without specifically indicating the
source of each argument. Where I add any particulars I will, when
necessary, give my authorities. The Ignatian Epistles and martyrologies
set forth that, during a general persecution of Christians, in Syria at
least, Ignatius was condemned by Trajan, when he wintered in Antioch
during the Parthian War, to be taken to Rome and cast to wild beasts in
the amphitheatre. Instead of being sent to Rome by the short sea voyage,
he is represented as taken thither by the long and incomparably more
difficult land route. The ten soldiers who guard him are described by
himself as only rendered more cruel by the presents made to them to
secure kind treatment for him, so that not in the amphitheatre only, but
all the way from Syria to Rome, by night and day, by sea and land, he
"fights with beasts." Notwithstanding this severity, the martyr freely
receives deputations from the various Churches, who, far from being
molested, are able to have constant intercourse with him, and even to
accompany him on his journey. He not only converses with these freely,
but he is represented as writing long epistles to the various Churches,
which, instead of containing the last exhortations and farewell words
which might be considered natural from the expectant martyr, are filled
with advanced views of Church government, and the dignity of the
episcopate. These circumstances, at the outset, excite grave suspicions
of the truth of the documents and of the story which they set forth.

When we enquire whether the alleged facts of the case are supported by
historical data, the reply is emphatically adverse. All that is known
of the treatment of Christians during the reign of Trajan, as well as
of the character of the Emperor, is opposed to the supposition that
Ignatius could have been condemned by Trajan himself, or even by a
provincial governor, to be taken to Rome and there cast to the beasts.
It is well known that under Trajan there was no general persecution of
Christians, although there may have been instances in which prominent
members of the body were either punished or fell victims to popular
fury and superstition. [105:1] An instance of this kind was the martyrdom
of Simeon, Bishop of Jerusalem, reported by Hegesippus. He was not
condemned _ad bestias_, however, and much less deported to Rome for the
purpose. Why should Igna