cases, and some mitigation of suffering, is possible. The case of
Ignatius, however, is very different. If the meaning of [Greek: oi kai
euergetoumenoi cheirous ginontai] be that, although receiving bribes,
the "ten leopards" only became more cruel, the very reverse of the
leniency and mild treatment ascribed to the Roman procedure is described
by the writer himself as actually taking place, and certainly nothing
approaching a parallel to the correspondence of pseudo-Ignatius can be
pointed out in any known instance. The case of Saturus and Perpetua,
even if true, is no confirmation, the circumstances being very
different; [100:1] but in fact there is no evidence whatever that the
extant history was written by either of them, [100:2] but on the
contrary, I maintain, every reason to believe that it was not.

Dr. Lightfoot advances the instance of Paul as a case in point of a
Christian prisoner treated with great consideration, and who "writes
letters freely, receives visits from his friends, communicates with
Churches and individuals as he desires." [101:1] It is scarcely possible
to imagine two cases more dissimilar than those of pseudo-Ignatius and
Paul, as narrated in the "Acts of the Apostles," although doubtless the
story of the former has been framed upon some of the lines of the
latter. Whilst Ignatius is condemned to be cast to the wild beasts as a
Christian, Paul is not condemned at all, but stands in the position of a
Roman citizen, rescued from infuriated Jews (xxiii. 27), repeatedly
declared by his judges to have done nothing worthy of death or of bonds
(xxv. 25, xxvi. 31), and who might have been set at liberty but that he
had appealed to Caesar (xxv. 11 f., xxvi. 32). His position was one
which secured the sympathy of the Roman soldiers. Ignatius "fights with
beasts from Syria even unto Rome," and is cruelly treated by his "ten
leopards," but Paul is represented as receiving very different
treatment. Felix commands that his own people should be allowed to come