earthquake is said to have taken place at the time; a vulture flew out
from the pile crying out with a human voice; and, shortly after,
Peregrinus rose again and appeared clothed in white raiment, unhurt by
the fire.

Now this writing, of which I have given the barest sketch, is a direct
satire upon Christians, or even, as Baur affirms, "a parody of the
history of Jesus." [102:4] There are no means of ascertaining that any
of the events of the Christian career of Peregrinus were true, but it is
obvious that Lucian's policy was to exaggerate the facility of access to
prisoners, as well as the assiduity and attention of the Christians to
Peregrinus, the ease with which they were duped being the chief point of
the satire.

There is another circumstance which must be mentioned. Lucian's account
of Peregrinus is claimed by supporters of the Ignatian Epistles as
evidence for them. [103:1] "The singular correspondence in this
narrative with the account of Ignatius, combined with some striking
coincidences of expression," they argue, show "that Lucian was
acquainted with the Ignatian history, if not with the Ignatian letters."
These are the words of Dr. Lightfoot, although he guards himself, in
referring to this argument, by the words "if it be true," and does not
express his own opinion; but he goes on to say: "At all events it is
conclusive for the matter in hand, as showing that Christian prisoners
were treated in the very way described in these epistles." [103:2] On
the contrary, it is in no case conclusive of anything. If it were true
that Lucian employed, as the basis of his satire, the Ignatian Epistles
and Martyrology, it is clear that his narrative cannot be used as
independent testimony for the truth of the statements regarding the
treatment of Christian prisoners. On the other hand, as this cannot be