can trace allusions to the pastor of Antioch under the fictitious
name of Peregrinus. "Writing," says he "soon after A.D. 165,"
Lucian "caricatures the progress of Ignatius through Asia Minor in
his death of Peregrinus." [9:2] This Peregrinus was certainly an
odd character. Early in life he had murdered his own father, and
for this he was obliged to make his escape from his country.
Wandering about from place to place, he identified himself with
the Christians, gained their confidence, and became, as is
alleged, a distinguished member of their community. His zeal in
their cause soon exposed him to persecution, and he was thrown
into prison. His incarceration added greatly to his fame. His
co-religionists, including women and children, were seen from morning
to night lingering about the place of his confinement; he was
abundantly supplied with food; and the large sums of money, given
to him as presents, provided him with an ample revenue. After his
release he forfeited the favour of his Christian friends, and
became a Cynic philosopher; but he could not be at peace. He at
length resolved to immortalize himself by voluntary martyrdom.
Meanwhile he despatched letters to many famous cities, containing
laws and ordinances; and appointed certain of his companions--
under the name of death-messengers--to scatter abroad these
missives. Finally, at the close of the Olympian games he erected a
funeral pile; and when it was all ablaze, he threw himself into
it, and perished in the flames. "There is very strong reason for
believing" says Dr. Lightfoot, "that Lucian has drawn his picture,
at least in part, from the known circumstances of Ignatius'
history." [10:1] The bishop returns again and again to the
parallelism between Ignatius and Peregrinus, and appears to think
it furnishes an argument of singular potency in favour of the
disputed Epistles. "Second only," says he, to certain other