nds we
find to be twofold.

(1) In the first place he conceives the incidents, as represented in the
Epistles, to be altogether incredible. Thus he says [74:2]:--

'The writer describes the circumstances of his journey as
follows:--"From Syria even unto Rome I fight with wild beasts, by
sea and by land, by night and day; being bound amongst ten
leopards, which are the band of soldiers: who even when good is
done to them render evil." Now if this account be in the least
degree true, how is it possible to suppose that the martyr could
have found means to write so many long epistles, entering minutely
into dogmatic teaching, and expressing the most deliberate and
advanced views regarding ecclesiastical government?'

And again:--

'It is impossible to suppose that soldiers such as the quotation
above describes would allow a prisoner, condemned to wild beasts
for professing Christianity, deliberately to write long epistles at
every stage of his journey, promulgating the very doctrines for
which he was condemned. And not only this, but on his way to
martyrdom, he has, according to the epistles, perfect freedom to
see his friends. He receives the bishops, deacons, and members of
various Christian communities, who come with greetings to him, and
devoted followers accompany him on his journey. All this without
hindrance from the "ten leopards," of whose cruelty he complains,
and without persecution or harm to those who so openly declare
themselves his friends and fellow-believers. The whole story is
absolutely incredible.'

To this objection, plausible as it may appear at first sight, a complete
answer is afforded by what is known of Roman procedure in other cases
[75:1]. As a matter of fact, Christian prisoners during the early
centuries were not uncommonly treated by the authorities with this same
laxity and indulgence which is here accorded to Ignatius. An excited
populace or a stern magistrate might insist on the condemnation of a
Christian; a victim must be sacrificed to the wrath of the gods, or to
the majesty of the law; a human life must be 'butcher'd to make a Roman
holiday;' but the treatment of the prisoners meanwhile, even after
condemnation, was, except in rare instances, the reverse of harsh. St
Paul himself preaches the Gospel apparently with almost as much effect
through the long years of his impris