Soon after Trajan had succeeded to the Roman empire, Ignatius, the disciple of the apostle John, a man in all things like unto the Apostles, governed the Church of Antioch with all care. He had with difficulty escaped the former storms of the numerous persecu- tions, which happened under Domitian, like a skilful pilot, by the helm of prayer and fasting, by the constancy of his doctrine and spiritual labor, with- standing the raging floods, fearing lest he should lose any of those who wanted courage, or were not well- grounded in the faith. Wherefore, when the persecu- tion was for the present somewhat abated, he rejoiced greatly at the tranquillity of the Church. Howbeit for himself he was troubled, that he had not yet attained to the true love of Christ, nor to the perfect rank of a disciple. For he thought that the confession, which is made by martyrdom, would bring him to a yet more close and intimate union with the Lord. Wherefore, having continued a few years longer with the Church, illuminating, like a divine lamp, the heart of every man by the exposition of the holy Scriptures, he attained the object of his wishes.
2. For, after this, in the ninth* year of his empire, Trajan elated with his victory over the Scythians and * The Greek has bvAru Irti, [in the ninth year;1 the old Latin version, “ post (juartum annum,” [after the fourth year.J Bp. Pearson, in his dissertation on the year in which Ignatius was condemned at Antioch by Trajan, shows that there is some error in this date. He places the event as late as the eighteenth year of Trajan, ▲. D. 116.
THE HARTTKDOV Dacians, and many other nations, conceited that the religious company of Christians was yet wanting to complete his universal dominion. He therefore threat- ened them with persecution, unless they chose to submit to the worship of detils, with all other nations; so that terror compelled all men of godly lives either to sacrifice or to die. Then, therefore, this noble soldier of Christ, apprehensive for the Church of Antioch, was voluntarily brought before Trajan, who was at that time passing through the city, as he was hastening against Armenia, and the Parthians. As soon then as lie stood in the presence of the Emperor Trajan, the Emperor said, “Who art thou, unhappy and deluded man, b who art so active in transgressing our commands, and beside persuadest others to their own destruc- tion?” Ignatius replied, “No one ought to call (one who is properly styled) Theophorus, 0 unhappy and deluded; for the evil spirits (which delude men) are departed far from the servants of God. But if you so call me, because I am a trouble to those evil spirits, and an enemy to their delusions, I confess the justice of the appellation. For having (within me) Christ the heavenly King, I loosen all their snares.” Trajan re- plied, “And who is Theophorus?” Ignatius answered, “He that hath Christ in his heart.” Then said Tra- jan, “ Thinkest thou, therefore, that we have not the gods within us, who abo assist us in our battles against our enemies?” “ Thou dost err,” Ignatius replied, “ in calling the evil spirits of the heathen, gods. For there is but one God, who made the heaven and the earth, the sea and all that are in them: and one Christ Jesus the only-begotten Son of God, whose kingdom may I enjoy.” Trajan said, “Speakest thou of him who was crucified under Pontius Pilate T ” Ignatius answered, “ (I speak of) him who hath crucified my sin, with the in- ventor of it; and hath put all the deceit and malice of the devil under the feet of those who carry him in their * rig ei, KaKSSaipov. The word KoucoSatnuv signifies both a person who is unhappy, or ill-fated, and one who is under the influence of evil spirits. Trajan uses the word in the first sense. Ignatius replies by a reference to the second. See Pearson, Vindicicc Igna- tiance, Part ii. c. 12.
4 See note on the introduction to Ignatius' Epistle to the Ephesians.
or tOff* *T!U0< m hearts.” Then asked Trajan, “Carriest thou, then, within thee him who was erucified?” “Yea,” replied Ignatius, “ for it is written, I will dwell in them, and walk in them.” * Then Trajan pronounced this sentence: “ We decree that Ignatius, who hath confessed that he carries about within himself him that was crucified, shall be carried in bonds by soldiers to the great Rome, there to be thrown to the beasts for the gratification of the people.” When the holy martyr heard this sentence, he cried out with joy, 41 I thank thee, O Lord, that thou hast vouchsafed thus to punish me, out of thy perfect love toward me, and hast made me to be put in iron bonds, with thine apostle Paul.” Having thus spoken, he joyfully suffered his bonds to be put about him; and having first prayed for the Church, and commended it with tears unto the Lord, like a choice ram, the leader of a goodly flock, he was hurried away by the brutal and cruel soldiers, to be carried to Rome, and there to be devoured by blood-thirsty wild beasts.
3. Wherefore with much readiness and joy, out of his desire to suffer, he left Antioch, and came to Se- leucia, whence he set sail. After (a voyage of) much labor he reached the city of Smyrna, and with great gladness left the ship, and hastened to see the holy Polycarp, Bishop of Smyrna, who had been his fellow disciple; for both of them had been instructed by St. John the apostle. Being hospitably received by him, and communicating to him spiritual gifts, e and glory- ing in his bonds, he entreated first of all the whole Church, (for the cities and Churches of Asia attended this holy man by their Bishops, and Priests, and Dea- • It is highly probable that, at this time, certain preternatural powers subsisted fn the Church, especially in those who had been ordained to any holy office by the imposition of the hands of the Apostles themselves. Although Ignatius expresses in his Epistles the greatest humility, and the fullest sense of his inferiority to the Apostles, (Ephe- sians, Sect. 3. Magnesians, Sect. 11. Romans, Sect. 4.) he yet plainly implies that some revelations were made to him, ( Ephesians, Sect. 20.) and that he possessed some knowledge of spiritual things which he was not then at liberty to communicate to those who were less advanced in Christian knowledge. ( Trallians, Sect. 4, 5.) The writer of this account probably refers to some communications of this nature. See 1 Pet. iv. 10, 11.
cons, all hasteniog to him, if by any means they might receive some part of his spiritual gift) but more parti* cularly Polycarp, to contend (with God) in his behalf: that being suddenly taken by the beasts from the world* he might appear before the face of Christ* 4. Thus, then, he spake, and thus he testified; ex- tending so much his love for Christ, as one who was about to receive heaven, through his own good confes- sion, and the earnest contention of those who prayed together with him: and to return a recompense to the Churches, who came to meet him by their governors, he sent letters of thanks to them which distilled spiri- tual grace, 'with prayer and exhortation. Seeing there- fore all men so kindly affected toward him, and fearing lest the love of the brotherhood should prevent his hastening to the Lord, now that a fair door of martyr- dom was opened to him, he wrote to the Church of the Homans the Epistle following/ 5. Having then by this Epistle prepared, according to his wishes, such of the brethren at Home as were against his martyrdom, he set sail from Smyrna and came to Troas. For this faithful follower of Christ was pressed by the soldiers to arrive at the great city of Rome before the public spectacle, that he might be delivered to the wild beasts in sight of the Homan people, aud so receive the crown for which he strove. From Troas, then, he proceeded and landed at Neapo- lis, and went (on foot) by Philippi through Macedonia, and that part of Epirus which is next to Epidamnus; and having found a ship in one of the sea-ports, he sailed over the Adriatic sea, and passing out of that into the Tyrrhene sea, and sailing by many islands and cities, at length he came in sight of Puteoli. As soon as this holy man saw the place, he was very anxious to disembark, wishing to tread in the footsteps of the apostle Paul. But a violent wind arising and driving back the ship, suffered him not to do so. Wherefore, commending the love of the brethren in that place, he sailed forward. For one whole day and night, then, we* were hurried on by a favorable wind. To us, this * Here Was inserted the Epistle of Ignatius to the Romans.
• This abrupt and inartificial change from the third to the first person is a strong internal mark of genuineness. It is exactly similar Or IGNATIUS.
m was a subject of sorrow, inasmuch as we were grieved at our approaching separation from that holy man; but to him it was the accomplishment of his prayers, that he might the sooner depart out of this world, and attain unto the Lord whom he loved. Wherefore sailing into the Roman port, as that impure festival was approaching to an end, the soldiers began to be offended at our slowness, but the Bishop, with great joy, complied with their haste.
6. Being therefore hurried from the place which is called the Port, we forthwith met the brethren; for the report respecting the holy martyr was already spread abroad, who were full of fear and joy. For they rejoiced in that God had vouchsafed them the company of Theophorus, but were afraid when they considered that such a one was brought thither to die. Some of these who were the most zealous (for his safety), and promised to calm the people, that they should not desire the destruction of the just, he com- manded to hold their peace: for he presently knew this by the Spirit, and saluted them all, entreating them to show true love toward him; expressing himself in discourse more fully even than he had in his epistle, and persuading them not to hinder him who was hasten- ing to the Lord. And so, all the brethren kneeling down, he prayed to the Son of God for the Church, that he would cause the persecution to cease, and (con- tinue) the love of the brethren toward each other. (This being done) he was hurried away with all haste into the amphitheatre, and was immediately thrown in, ac- cording to the previous command of Caesar, the end of the spectacles being at hand. For it was then a very solemn day, called in the Roman tongue the thirteenth (of the Calends of January), upon which the people were more than ordinarily wont to be gathered together. Thus was he delivered to the wild beasts, near the temple, that so the desire of the holy martyr Ignatius might be accomplished, as it is written, the desire of the righteous is acceptable: 11 namely, that he might be to that in Acts xvi. 8, 10. “ And they passing by Mysia, came down to Troas. And after he had seen the vision; we immediately endea pored to go into Macedonia” — the first incidental intimation that St. Luke there became the companion of St. Paul.
106 MARTYRDOM OF IGNATIUS. [§ 7.
burdensome to none of the brethren, by the gathering of his remains, according as in his epistle he had before wished that so his end might be. 1 For only the mord solid parts of his holy remains were left, which were carried to Antioch, and wrapped in linen, as an ines- timable treasure left to the holy Church, by the grace which was in the martyr.
7. Now these things were done the day before the thirteenth of the Calends of January, that is on the twentieth day of December, Sura and Senecius being the second time consuls of the Romans. k We our- selves were eye-witnesses of these events, with many tears; and as we watched all night in the house, and prayed God in many words, with bended knees and supplication, that he would give us weak men some assurance of what was before done, it happened that, having fallen into a slumber for a little while, some of us on a sudden saw the blessed Ignatius standing by us and embracing us: and others beheld him praying for us; others saw him as it were dropping with sweat, as if he came out of great labor, ami standing by the Lord. Having seen these things then with great joy, and comparing the visions of our dreams, we sang praises to God the giver of all good things, and pro- nounced the saint blessed; and have now made known unto you both the day and the time: that, being assembled together at the season of his martyrdom, we may communicate with the combatant and noble mar- tyr of Christ, who trod under foot the devil, and perfected the course which he had piously desired, in Jesus Christ our Lord, by whom and with whom, all glory and power be to the Father with the Holy Spirit for ever. Amen.
TH« CIRCULAR EPISTLE OF THE CHURCH OF SMYRNA CONCERNING THE MARTYRDOM OF The Church of God which is at Smyrna to the Church of God which is at Philadelphia, and to all the other assemblies of the holy and Catholic Church, in every place; mercy, peace, and love from God the Father and our Lord Jesus Christ be multiplied.
1. We have written unto you, brethren, respecting the other martyrs, and (especially) the blessed Polycarp, who by his martyrdom has set, as ii were, his seal, and put an end to the persecution. For almost all things that went before were done, that the Lord might show us from above a martyrdom truly such as became the Gospel. For he expected to be delivered up, even as the Lord also was, that we also should imitate his example; considering not only our own interest but that of our neighbor. For true and perfect charity desires not only that a man’s self should be saved, but also all his brethren.
2. The sufferings, then, of all the other martyrs which they underwent according to the will of God, were blessed and generous. For so it becomes us, who who are more religious (than others) to ascribe the supreme power over all things unto Him. And who * Eusebius, Eccles. Hist. iv. 15. has preserved the substance of this Epistle, from another copy, sent to tne Church of Philomelium in Phrygia. He has transcribed the Epistle from Sect. 8. to the middle of Sect. 19. with some variations from the present Greek copy.
indeed would not admire the greatness of their mind 9 their patience and love of their Lord; who when they were so torn with scourge*, that the very structure of their bodies to the inward veins and arteries was seen, did yet endure it; so that *11 who stood round pitied and lamented them? Others again attained to such a degree of fortitude, that, no one uttered a cry or a groan, plainly showing to all of us, that those martyrs of Christ, in the same hour in which they were tor- mented, were absent from the body: or rather that the Lord stood by, and conversed with them. Wherefore being supported by the g^ace of God, they despised all the torments of the world, and by the sufferings of one hour redeemed themselves from everlasting punishment. Whence even the fire of their cruel murderers seemed cold to them: for they had before their eyes the pros- pect of escaping that which is eternal and unquenchable: and beheld with the eyes of their heart those good things which are reserved for them that endure, which neither ear hath heard, nor eye seen, nor have they entered into the heart of man.* But to them they were now revealed by the Lord, as being no longer men, but already become angels. In like manner they who were condemned to the wild beasts, (and kept) a long while (in prison,) underwent many grievous torments: being compelled to lie upon sharp spikes,® and tormented with divers other punishments, that, if it were possible, the tyrant might force them, by the length of their sufferings, to deny Christ.
3. The devil did indeed invent many things against them: but, thanks be to God; for he prevailed not over all. For the bravd Germanicus d strengthened those b 1 Cor. ii. 9.
* Kfjpmm * — These spikes might be natural or artificial. Eusebius, ( Hist. Eccles. iv. 15.) who has given only a brief abstract of the early part of this Epistle, paraphrases the expression thus: — “being some- times laid upon whelk-shells from the sea, and upon sharp spikes.* 1 (rorl Si rovg dwd QaXamie KfipVKag } xal nvag 6$tTg d0i\itncovg fro- oTpwwpirovg.) The shell of the or buccinum, was armed with rough spikes: (Plin. Hist. Nat. ix. 36.) and an iron instrument, formed with sharp spikes projecting in every direction, used by the Romans as a defence against the enemy's horse, was called Murcx t from its re- semblance to the shell of the fish of that name.
< The Latin Church celebrate the memory of Germanicus on the 19th of January.
Or POLYCARP.
that feared, by his patience, and fought gloriously with wild beasts. For when the proconsul would have per- suaded him, telling him, that he should consider his age, and spare himself, he forcibly drew the wild beast toward him,* being desirous the more quickly to be delivered from a wicked and unjust world. Upon this, the whole multitude, wondering at the courage of the holy and pious race of Christians, cried out, 4 Away with the wicked wretches: f let Polycarp be sought out.* 4. Then one named Quintus, a Phrygian, having lately come from his own country, when he saw the wild beasts,, was afraid. Now this was the same man who forced himself and some others, to present themr selves of their own accord (to the trial). Him there- fore the Proconsul induced, after much persuasion, to swear (by the Emperor) and to sacrifice. For which cause, brethren, we do not commend those who offer themselves (to persecution); since the Gospel teaches no such thing* 6. Now the most admirable Polycarp, when he first heard (that he was called for), was not disturbed in mind, but determined to remain in the city. But the greater part (of his friends) persuaded him to retire. Accordingly he went into a little village, not far dis- tant from the city, and there remained, with a few othetwt^Hoing nothing else, either by day or by night, but ptoying for all men, and for all the Churches throughout the world, according to his usual custom* And as he prayed, he saw a vision, 9 three days before * Compare Ignatius* Epi stle to the Romans, Sect. 5.
* Adiovs — Atheists. This was a constant term of reproach against the early Christians, arising from their opposing the worship of the Heathen deities. Thus Dio, in his life of Domitian, speaks of the charge of Atheism being (t very common against those who went over to the Jewish religion evidently allnding to Christianity; and of AciUus Glabrio being put to death on that account.
Athbnagoras says that the Gentiles brought three principal aceu* cations against the Christians, — Atheism, banquetting on the bodies of children, and incest. ( rpia bn$npit>o*ctv tpi* iy«Xfyiara, ( Wrfwp s, OtJrrtta SsTnux, Otft*o6*lovt (Athena a. Legatio pro Christ A* •flit, p. 4. C. Colon. 1686.) Justin Martyr, Apol. c. 5. and els* where refers to the same charge. From Sect. 9. of this Epistle it is plain that the phrase, 11 away with the Atheist^” was considered equivalent to 11 away with the Christiana.** * Eusebius describes this os a dream. For ho mys, w Wkm bo THE MARTYRDOM R* be was taken \ and, behold, the pillow under his head appeared to be on fire. Whereupon, turning to those who were with him, he said prophetically, “I must be burnt alive/’ 6. And when those who sought for him drew near, he departed into another village; and immediately his pursuers came thither. And when they found him not, they seized upon two young men, one of whom being tormented, confessed. For it was impossible he should be concealed, forasmuch as they who betrayed him were his own domestics. So the keeper of the peace, who was also magistrate elect, Herod by name, h has- tened to bring him into the lists: that so Polycarp might receive his proper portion, being made partaker of Christ: and they that betrayed him might undergo the punishment of Judas.
7. The officers, therefore, and horsemen, takiug the young lad along with them, departed about supper time, it being Friday, with their usual arms, as if they were in pursuit of a robber. And being come to the place where he was, about the close of the day they found him in a small house, lying in an upper chamber, whence he could easily have escaped into another plaice; but he would not, saying, “The will of the Lord be done.” Wherefore, when he heard that they were come to the house, he went down and spake to them. And as they that were present wondered at his age and constancy, some of them began to say, “ Whs there need of all this care to take such an old man as this V 9 Immediately then he commanded to be set before them, the same hour, to eat and to drink, as much as they would: desiring them to give him one hour’s awoke from sleep, he immediately related what he had seen to those Who stood by.” v E^vrvo, Si iri rovru) ysvdjuvoy, sv&vs {xpepprfvevoat rotf rapeioi rd <pavcv.
This is the manner, in which Smith proposes to read and point the passage. The Proconsul was at that period the chief magistrate of the Province of Asia. But every year the names of ten principal men were sent to him out of each city, one of whom was appointed by the Proconsul to be keeper of the peace for the following year. See Valbsius on Euseb. Hut. Eccles. iv. 15. Am stmes Orat. iv. Herod appears to have been elected also to some other permanent aftc% implied by 4he title nhnporipos.
or polycar*.
Ill liberty, that he might pray without disturbance. And when they had permitted him, he stood praying, being full of the grace of God, so that he ceased not for two whole hours, to the admiration of all that heard him; insomuch that many (of the soldiers) began to repent, that they were come out against so godly an old man.
8. As soon as he had finished his prayer, in which he made mention of all men who had ever been ac- quainted with him, whether small or great, honorable or obscure, and of the whole Catholic 1 Church, through- out the world; the time being come when he was to depart, they set him upon an ass, and led him into the city, it being the day of the great Sabbath. k And Herod, the keeper of the peace, with his father Nicetes, met him in a chariot And having taken him up to them, and set him in the chariot, they began to persuade him, say- ing, ‘ What harm is there in saying, Lord Caesar, and in offering sacrifice, and so being safe?’ with other words which are usual on such occasions. But Polycarp at first answered them not: whereupon as they continued to urge him, he said, 4 I shall not do as you advise.’ They, therefore, failed to persuade him, spake bitter words against him, and then thrust him violently off the chariot, so that he hurt his thigh in the fall. But he, without turning back, went on with all diligence, as if he had received no harm at all: and so was brought to the lists, where there was so great a tumult, that no one could be heard.
9. Now as he going into the lists, there was a voice from heaven, ‘Be strong, Polycarp, and quit thyself like a man.’ No one saw who it was that spake to him: but those of our brethren who were present heard the voice. And as he was brought in, there was a great disturbance, when they heard that Polycarp was taken. And when he came near, the Proconsul 1 asked him.
* See note (o) on the Epistle of Ignatius to the Smyrneans i Sect.
k The week in which the passion of our Saviour was celebrated was called the Great Week: and the Saturday of that week the Great Sabbath. This was the only Saturday which was observed as a fast, in the Eastern Church. Bingham, Eccles. Ant. xx. c. 3. 1. Other opinions on this point are stated by Valesius, in his notes,on Eue*> Bins, Eccles. Hist. iv. 15.
i Statius Qjuadratus, who was consul, a. d. 142.
TR1 MARtYRDOK RIO.
whether he were Polycarp. And, when he acknow- ledged (that he was), he persuaded him to deny (the faith), saying, ‘Reverence thy old age;’ with many other exhortations of a like nature, as their custom is, saying, ‘Swear by the fortune of Cssar; Repent, and say, Away with the wicked.’ “ Then Polycarp, look- ing with a severe countenance upoh the whole company of ungodly Gentiles who were in the lists, stretched forth. his hand to them, and said, groaning and looking up to heaven, ‘Away with the wicked.’ But the Pro- consul urging him, and saying, ‘Swear, and I will release thee: reproach Christ,’ Polycarp answered, ‘ Fourscore and si t years have I continued serving him, and he hath never wronged me at 'all; how then can I blaspheme my King and my Saviour?’
10. And when the Proconsul nevertheless still in- sisted, and said, ‘ Swear by the genius of Caesar,’ he answered, ‘ If thou art so vainly confident as to expect that I should swear by what thou callest the genius of Caesar, pretending to be ignorant of what I am, hear * Atheists. Sep note on Sect. 5.
It appears from the celebrated letter of Pliny to Trajan, that one of the customary trials, to which those accused of Christianity were ex- posed, was to urge them to sacrifice to the g;ods, or to the statue of the Emperor, to swear by -the genius or fortune of Caesar, and to reproach Christ. u Propositus est libellus, sine auctore, multorum nomina continent, qui negarent se esse Christianas, aut fuisse, quum, pnBeunte me, deos appellarent, et imagini luae, quam propter hoc jusseram cum simulachris numinum aiferri, thure ac vino supplicarent, prasteron maledicerent Christo: quorum nihil cogi posse dicuntur, qui sunt xevera Christian!.” Plin. Ep. x. 97.
Tertullian’s Apology, c. 32. shows that the Christians in his time were exposed to the same trial, and gives the reasons why they would swear neither by the fortune nor by the genius of Csear.
Chrysostom founds one of his eloquent appeals to the consciences of his hearers upon this well known fact. I( Wherefore let us bear wit- ness to Christ; for we, as well as the martyrs of old, are called upon to bear testimony to him. They obtained that appellation, because, when they were called upon to abjure, they endured eveiy torment, sooner than deny the trutn. Let us then be unsubdued, when various passions invite us to abjure our faith. Gold commands you, ‘ Say that Christ is not Christ. 1 Hear it not then, as if it were the voice of God, but set at nought its counsel. Evil lusts pronounce the same command. But be not thou persuaded by them, but stand firmly, that it be not said of us, ‘ They profess that they know God, but in works reverse.”' Chrysost. HomAl. on thtAcU qfth*Apottle$, (Opp. Tom. IV. p. 872. Savil.)
or 'rOLTOARP.
ns me freely professing unto thee, I am a Christian. And if thou further desiresi to know what Christianity really is, appoint a day, and thou shalt hear it.’ The Pro- eonsul replied, * Persuade the people.’ Then said Polycarp, 4 To thee have I freely offered to give even a reason of my faith; for we are taught to pay to the powers and authorities, which &re ordained of God, the honor which is due, provided it be not injurious to ourselves. But for the people, I esteem them not worthy that I should give any account of my faith to them.’
11- The Proconsul said unto him, 4 1 have wild beasts ready; to those I will cast thee, unless thou repent.’ He answered, 4 Call for them, then: for we Christians are fixed in out minds, not to change from good to evil. But it will be good for me to be changed from my grievous (sufferings) to their just reward.’ The Pro- consul added, 4 Seeing thou despises t the wild beasts, I will cause thee to be devoured with fire, unless thou shalt repent.’ 0 Polycarp answered, 4 Thou threatenest me with fire, which burns for an hour, and in a little while is extinguished: for thou knowest not the fire of the future judgment, and of that eternal punishment, which is reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.’
12. Having said this, and many other things, (of the like nature,) he was filled with confidence and joy, in* spmuch that his very countenance was full of grace, so that not only he was serene and undisturbed at what was spoken 4o him, but, on the contrary, the Proconsul was astonished, and sent his own herald to proclaim thrice, in the midst of the lists, 44 Palycarp hath con- fessed himself to be a Christian.’ 1 When this was proclaimed by the herald, the whole multitude both of the Gentiles and of the Jews which dwelt at Smyrna, being full of fury, cried out with a loud voice, 4 This is ihe teacher of Asia, 0 the father of the Christians, who ■ It will be observed that the punishment of being burnt *$ve is here considered more severe than that of being exposed to wild beasts. r 0 The original words are, & rfjs da tfUias SiSdawbot., Bat Eusebius, But. Eccles. iV. 15. Hufinus; and the old Latin version agree in putting ’Arias for JfiftOMB, in his Catalogue qf Ecckeiae* THE KABTERPOE ha A overthrown our god*, and teaches so many not to sacrifice, nor to pay any worship to the gods.* And so saying, they cried out and desired Philip the presi- dent of the spectacles, p that he would let loose a lion against Polycarp. But Philip replied, that it was not lawful for him to do so, since that kind of spectacle was already over. Then it pleased them to cry out with one consent, that Polycarp should he burnt alive. For so it was necessary that the vision should be ful- filled which was made manifest to him by his pillow, when he saw it on fire, as he prayed, and said propheti- cally to the faithful that were with him, I must be burnt alive.
13. This then was done with greater speed than it was spoken; the whole multitude instantly gathering together wood and faggots, out of the work-shops and baths: the Jews especially, according to their custom, with all readiness assisting them in doing it. When the pile was ready, Polycarp laying aside all his upper garments, and loosing his girdle, endeavored also to loosen liis sandals, which aforetime he was not wont to do; forasmuch as always every one of the faithful, that was about him, contended who should soonest Heal Writers, calk Polycarp, “Tories Am prineeps,” [Chief (or primate) of all Asia.]
f *A atdpxns- The Asiarch was chief priest of the whole province of Asia. He is called in -Sect. 21. Every year, about the period of the Autumnal equinox, an assembly was held in the eevoral ‘Cities, in which one person of that city was nominated to the office. The common council of all Asia afterward elected atgmt ten, out of those nominated by the several cities. It is doubtful whether all the ten filled the office during the year, or whether the Proconsul ap- pointed one of the ten, as in the case of the Irenarch, or keeper of the peace. See note (h), Sect. 6.