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 Ignatius have been so exceptionally treated? In
fact, even during the persecutions under Marcus Aurelius, although
Christians in Syria were frequently enough cast to the beasts, there is
no instance recorded in which anyone condemned to this fate was sent to
Rome. Such a sentence is quite at variance with the clement character of
Trajan and his principles of government. Neander, in a passage quoted by
Baur, says: "As he (Trajan), like Pliny, considered Christianity mere
fanaticism, he also probably thought that if severity were combined
with clemency, if too much noise were not made about it, the open