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Editorial
This article examines the wide range of anonymous and pseudonymous naming practices to be found in West African newspapers between the 1880s and 1930s, and asks about the shape of a West African history of anonymity as compared with recent histories of anonymity in European literature. The article also discusses the ways in which colonial West African uses of anonymity and pseudonyms challenge postcolonial scholarship on agency, subjectivity, resistance, authenticity and identity.

The Lives of the Fathers, Martyrs, and Principal Saints

A >> Alban Butler >> The Lives of the Fathers, Martyrs, and Principal Saints




ST. APOLLO, ABBOT IN THEBAIS.

AFTER passing many years in a hermitage, he formed and governed a
community of five hundred monks, near Heliopolis. They all wore the same
coarse white habit, all received the holy communion every day, and the
holy abbot made them also a daily exhortation with admirable unction. He
entertained them often on the evils of melancholy and sadness, saying,
that spiritual joy and cheerfulness of heart are necessary amid our
tears of penance; as being the fruit of charity, and requisite to
support the fervor of the soul. He was known to strangers by the joy of
his countenance. By humility he ranked himself among the goats, unworthy
to be numbered among the sheep. He made it his constant and earnest
petition to God, that he might know himself, and be preserved from the
subtile snares and illusions of pride. It is said that the devil left a
possessed person at his command, crying out that he was not able to
withstand his humility. The saint received a visit from St. Petronius,
afterwards bishop of Bologna, in 393, being then near eighty years old,
which he did not long survive. See Sozom. l. 6, c. 29. Rufin. l. 2.
Tillem. t. 10, p. 35. The Greek menaea and Bollandus on this day.

ST. PUBLIUS, ABBOT

NEAR ZEUGMA, UPON THE EUPHRATES,

IS honored by the Greeks. He was the son of a senator in that city, and
sold his estate, plate, and furniture, for the benefit of the poor; and
lived first a hermit, afterwards governed a numerous community in the
fourth age. He allowed his monks no other food than herbs and pulse, and
very coarse bread; no drink but water: he forbade milk, cheese, grapes,
and even vinegar, also oil, except from Easter to Whitsuntide. To put
himself always in mind of advancing continually in fervor and charity,
he added every day something to his exercises of penance and devotion:
he was remarkably solicitous to avoid sloth, being sensible of the
inestimable value of time. Alas! what would not a damned soul, what
would not a suffering soul in purgatory give, for one of those moments
which we unthinkingly throw away. As far as the state of the blessed in
heaven can admit of regret, they eternally condemn their insensibility
as having lost every moment of their mortal life, which they did not
improve to the utmost advantage. Theodoret tells us that the holy abbot
Publius founded two congregations, the one of Greeks, the other of
Syrians, each using their own tongue in the divine office: for the Greek
and Chaldean were from the beginning {223} sacred languages, or
consecrated by the church in her public prayers. St. Publius flourished
about the year 369. See Theodoret, Philoth. c. 5. Rosweide, l. 6, c. 7.
Chatel. Mart. Univ. p. 886, among the Aemeres, or saints who are not
commemorated on any particular day.


JANUARY XXVI.

ST. POLYCARP, BISHOP OF SMYRNA, M.

From his acts, written by the church of Smyrna in an excellent circular
letter to the churches of Pontus, immediately after his martyrdom: a
piece abridged by Eusebius, b. 4, c. 14, highly esteemed by the
ancients. Joseph Scaliger, a supercilious critic, says that nothing in
the whole course of church history so strongly affected him, as the
perusal of these acts, and those relating to the martyrs of Lyons: that
he never read them but they gave him extraordinary emotions. Animad. in
Chron. Eusebii, n. 2183, &c. They are certainly most valuable pieces of
Christian antiquity. See Eusebius, St. Jerom, and St. Irenaeus. Also
Tillemont, t. 2, p. 327. Dom Ceillier, t. 1. Dom Marechal, Concordance
des Peres Grecs et Latins, t. 1.

A.D. 166.

ST. POLYCARP was one of the most illustrious of the apostolic fathers,
who, being the immediate disciples of the apostles, received
instructions from their mouths, and inherited of them the spirit of
Christ, in a degree so much the more eminent, as they lived nearer the
fountain head. He embraced Christianity very young, about the year 80;
was a disciple of the apostles, in particular of St. John the
Evangelist, and was constituted by him bishop of Smyrna, probably before
his banishment to Patmos, in 96: so that he governed that important see
seventy years. He seems to have been the angel or bishop of Smyrna, who
was commended above all the bishops of Asia by Christ himself in the
Apocalypse,[1] and the only one without a reproach. Our Saviour
encouraged him under his poverty, tribulation, and persecutions,
especially the calumnies of the Jews, called him rich in grace, and
promised him the crown of life by martyrdom. This saint was respected by
the faithful to a degree of veneration. He formed many holy disciples,
among whom were St. Irenaeus and Papias. When Florinus, who had often
visited St. Polycarp, had broached certain heresies, St. Irenaeus wrote
to him as follows:[2] "These things were not taught you by the bishops
who preceded us. I could tell you the place where the blessed Polycarp
sat to preach the word of God. It is yet present to my mind with what
gravity he everywhere came in and went out: what was the sanctity of his
deportment, the majesty of his countenance and of his whole exterior,
and what were his holy exhortations to the people. I seem to hear him
now relate how he conversed with John and many others, who had seen
Jesus Christ; the words he had heard from their mouths. I can protest
before God, that if this holy bishop had heard of any error like yours,
he would have immediately stopped his ears, and cried out, according to
his custom: Good God! that I should be reserved to these times to hear
such things! That very instant he would have fled out of the place in
which he had heard such doctrine." St. Jerom[3] mentions, that St.
Polycarp met at Rome the heretic Marcion, in the streets, who resenting
that the holy bishop did not take that notice of him which he expected,
said to him: "Do not you {224} know me, Polycarp?" "Yes," answered the
saint, "I know you to be the first-born of Satan." He had learned this
abhorrence of the authors of heresy, who knowingly and willingly
adulterate the divine truths, from his master St. John, who fled out of
the bath in which he saw Cerinthus.[4] St. Polycarp kissed with respect
the chains of St. Ignatius, who passed by Smyrna on the road to his
martyrdom, and who recommended to our saint the care and comfort of his
distant church of Antioch; which he repeated to him in a letter from
Troas, desiring him to write in his name to those churches of Asia to
which he had not leisure to write himself.[5] St. Polycarp {225} wrote a
letter to the Philippians shortly after, which is highly commended by
St. Irenaeus, St. Jerom, Eusebius, Photius, and others, and is still
extant. It is justly admired both for the excellent instructions it
contains, and for the simplicity and perspicuity of the style; and was
publicly read in the church in Asia, in St. Jerom's time. In it he calls
a heretic, as above, the eldest son of Satan. About the year 158, he
undertook a journey of charity to Rome, to confer with pope Anicetus
about certain points of discipline, especially about the time of keeping
Easter, for the Asiatic churches kept it on the fourteenth day of the
vernal equinoctial moon, as the Jews did, on whatever day of the week it
fell; whereas Rome, Egypt, and all the West, observed it on the Sunday
following. It was agreed that both might follow their custom without
breaking the bands of charity. St. Anicetus, to testify his respect,
yielded to him the honor of celebrating the Eucharist in his own
church.[6] We find no further particulars concerning our saint recorded
before the acts of his martyrdom.

In the sixth year of Marcus Aurelius and Lucius Verus, Statius Quadrates
being proconsul of Asia, a violent persecution broke out in that
country, in which the faithful gave heroic proofs of their courage and
love of God, to the astonishment of the infidels. When they were torn to
pieces with scourges till their very bowels were laid bare, amidst the
moans and tears of the spectators, who were moved with pity at the sight
of their torments, not one of them gave so much as a single groan: so
little regard had they for their own flesh in the cause of God. No kinds
of torture, no inventions of cruelty were forborne to force them to a
conformity to the pagan worship of the times. Germanicus, who had been
brought to Smyrna with eleven or twelve other Christians, signalized
himself above the rest, and animated the most timorous to suffer. The
proconsul in the amphitheatre called upon him with tenderness,
entreating him to have some regard for his youth, and to value at least
his life: but he, with a holy impatience, provoked the beasts to devour
him, to leave this wicked world. One Quintus, a Phrygian, who had
presented himself to the judge, yielded at the sight of the beast let
out upon him, and sacrificed. The authors of these acts justly condemn
the presumption of those who offered themselves to suffer,[7] and says
that the martyrdom of St. Polycarp was conformable to the gospel,
because he exposed not himself to the temptation, but waited till the
persecutors laid hands on him, as Christ our Lord taught us by his own
example. The same venerable authors observe, that the martyrs by their
patience and constancy demonstrated to all men, that, while their bodies
were tormented, they were in spirit estranged from the flesh, and
already in heaven; or rather that our Lord was present with them and
assisted them; for the fire of the barbarous executioners seemed as if
it had been a cooling refreshment to them.[8] The spectators, seeing the
courage of Germanicus and his companions, and being fond of their
impious bloody diversions, cried out: "Away with the impious; let
Polycarp be sought for." The holy man, though fearless, had been
prevailed upon by his friends to withdraw and conceal himself in a
neighboring village during the storm, spending most of his time in
prayer. Three days before his martyrdom, he in a vision saw his pillow
on fire; from which he understood by revelation, and {226} foretold his
companions, that he should be burnt alive. When the persecutors were in
quest of him he changed his retreat, but was betrayed by a boy, who was
threatened with the rack unless he discovered him. Herod, the Irenarch,
or keeper of the peace, whose office it was to prevent misdemeanors and
apprehend malefactors, sent horsemen by night to beset his lodgings. The
saint was above stairs in bed, but refused to make his escape, saying:
"God's will be done." He went down, met them at the door, ordered them a
handsome supper, and desired only some time for prayer before he went
with them. This granted, he began his prayer standing, which he
continued in that posture for two hours, recommending to God his own
flock and the whole church with so much earnestness and devotion, that
several of those that were come to seize him repented they had
undertaken the commission. They set him on an ass, and were conducting
him towards the city, when he was met on the road by Herod and his
father Nicetes, who took him into their chariot, and endeavored to
persuade him to a little compliance, saying: "What harm is there in
saying Lord Caesar, or even in sacrificing, to escape death?" By the word
Lord was meant nothing less than a kind of deity or godhead. The bishop
at first was silent, in imitation of our Saviour: but being pressed, he
gave them this resolute answer: "I shall never do what you desire of
me." At these words, taking off the mask of friendship and compassion,
they treated him with scorn and reproaches, and thrust him out of the
chariot with such violence, that his leg was bruised by the fall. The
holy man went forward cheerfully to the place where the people were
assembled. Upon his entering it, a voice from heaven was heard by many:
"Polycarp, be courageous, and act manfully."[9] He was led directly to
the tribunal of the proconsul, who exhorted him to respect his own age,
to swear by the genius of Caesar, and to say: "Take away the impious,"
meaning the Christians. The saint turning towards the people in the pit,
said, with a stern countenance: "Exterminate the wicked," meaning by
this expression either a wish that they might cease to be wicked by
their conversion to the faith of Christ: or this was a prediction of the
calamity which befell their city in 177, when Smyrna was overturned by
an earthquake, as we read in Dion[10] and Aristides.[11] The proconsul
repeated: "Swear by the genius of Caesar, and I discharge you; blaspheme
Christ." Polycarp replied: "I have served him these fourscore and six
years, and he never did me any harm, but much good; and how can I
blaspheme my King and my Saviour? If you require of me to swear by the
genius of Caesar, as you call it, hear my free confession: I am a
Christian; but if you desire to learn the Christian religion, appoint a
time, and hear me." The proconsul said: "Persuade the people." The
martyr replied: "I addressed my discourse to you; for we are taught to
give due honor to princes as far as is consistent with religion. But the
populace is an incompetent judge to justify myself before." Indeed, rage
rendered them incapable of hearing him.

The proconsul then assuming a tone of severity, said: "I have wild
beasts:" "Call for them," replied the saint: "for we are unalterably
resolved not to change from good to evil. It is only good to pass from
evil to good." The proconsul said: "If you contemn the beasts, I will
cause you to be burnt to ashes." Polycarp answered: "You threaten me
with a fire which burns for a short time, and then goes out; but are
yourself ignorant of the {227} judgment to come, and of the fire of
everlasting torments which is prepared for the wicked. Why do you delay?
Bring against me what you please." While he said thus and many other
things, he appeared in a transport of joy and confidence, and his
countenance shone with a certain heavenly grace, and pleasant
cheerfulness, insomuch that the proconsul himself was struck with
admiration. However, he ordered a crier to make public proclamation
three times it the middle of the Stadium, (as was the Roman custom in
capital cases:) "Polycarp hath confessed himself a Christian."[12] At
this proclamation the whole multitude of Jews and Gentiles gave a great
shout, the latter crying out: "This is the great teacher of Asia; the
father of the Christians; the destroyer of our gods, who preaches to men
not to sacrifice to or adore them." They applied to Philip the
Asiarch,[13] to let loose a lion upon Polycarp. He told them that it was
not in his power, because those shows had been closed. Then they
unanimously demanded that he should be burnt alive. Their request was no
sooner granted, but every one ran with all speed to fetch wood from the
baths and shops. The Jews were particularly active and busy on this
occasion. The pile being prepared, Polycarp put off his garments, untied
his girdle, and began to take off his shoes; an office he had not been
accustomed to, the Christians having always striven who should do these
things for him, regarding it as a happiness to be admitted to touch him.
The wood and other combustibles were heaped all round him. The
executioners would have nailed him to the stake; but he said to them:
"Suffer me to be as I am. He who gives me grace to undergo this fire,
will enable me to stand still without that precaution." They therefore
contented themselves with tying his hands behind his back, and in this
posture, looking up towards heaven, he prayed as follows: "O Almighty
Lord God, Father of thy beloved and blessed Son Jesus Christ, by whom we
have received the knowledge of thee, God of angels, powers, and every
creature, and of all the race of the just that live in thy presence! I
bless thee for having been pleased in thy goodness to bring me to this
hour, that I may receive a portion in the number of thy martyrs, and
partake of the chalice of thy Christ, for the resurrection to eternal
life, in the incorruptibleness of the holy Spirit. Amongst whom grant me
to be received this day as a pleasing sacrifice, such an one as thou
thyself hast prepared, that so thou mayest accomplish what thou, O true
and faithful God! hast foreshown. Wherefore, for all things I praise,
bless, and glorify thee, through the eternal high priest Jesus Christ
thy beloved Son, with whom, to Thee and the Holy Ghost be glory now and
for ever. Amen." He had scarce said Amen, when fire was set to the pile,
which increased to a mighty flame. But behold a wonder, say the authors
of these acts, seen by us, reserved to attest it to others; the flames
forming themselves into an arch, like the sails of a ship swelled with
the wind, gently encircled the body of the martyr, which stood in the
middle, resembling not roasted flesh, but purified gold or silver,
appearing bright through the flames; and his body sending forth such a
fragrancy, that we seemed to smell precious spices. The blind infidels
were only exasperated to see his body could not be consumed, and ordered
a spearman to pierce him through, which he did, and such a quantity of
blood issued out of his left side as to quench the fire.[14] The malice
of the devil ended not here: {228} he endeavored to obstruct the relics
of the martyr being carried off by the Christians; for many desired to
do it, to show their respect to his body. Therefore, by the suggestion
of Satan, Nicetes advised the proconsul not to bestow it on the
Christians, lest, said he, abandoning the crucified man, they should
adore Polycarp: the Jews suggested this, "Not knowing," say the authors
of the acts, "that we can never forsake Christ, nor adore any other,
though we love the martyrs, as his disciples and imitators, for the
great love they bore their king and master." The centurion, seeing a
contest raised by the Jews, placed the body in the middle, and burnt it
to ashes. "We afterwards took up the bones," say they, "more precious
than the richest jewels or gold, and deposited them decently in a place
at which may God grant us to assemble with joy, to celebrate the
birth-day of the martyr." Thus these disciples and eye-witnesses. It was
at two o'clock in the afternoon, which the authors of the acts call the
eighth hour, in the year 166, that St. Polycarp received his crown,
according to Tillemont; but, in 169, according to Basnage.[15] His tomb
is still shown with great veneration at Smyrna, in a small chapel. St.
Irenaeus speaks of St. Polycarp as being of an uncommon age.

* * * * *

The epistle of St. Polycarp to the Philippians, which is the only one
among those which he wrote that has been preserved, is, even in the dead
letter, a standing proof of the apostolic spirit with which he was
animated, and of that profound humility, perfect meekness, burning
charity, and holy zeal, of which his life was so admirable an example.
The beginning is an effusion of spiritual joy and charity with which he
was transported at the happiness of their conversion to God, and their
fervor in divine love. His extreme abhorrence of heresy makes him
immediately fall upon that of the Docaetae, against which he arms the
faithful, by clearly demonstrating that Christ was truly made man, died,
and rose again: in which his terms admirably express his most humble and
affectionate devotion to our divine Redeemer, under these great
mysteries of love. Besides walking in truth, he takes notice, that to be
raised with Christ in glory, we must also do his will, keep all his
commandments, and love whatever he loved; refraining from all fraud,
avarice, detraction, and rash judgment; repaying evil with good,
forgiving and showing mercy to others that we ourselves may find mercy.
"These things," says he, "I write to you on justice, because you incited
me; for neither I, nor any other like me, can attain to the wisdom of
the blessed and glorious Paul, into whose epistles if you look, you may
raise your spiritual fabric by strengthening faith, which is our mother,
hope following, and charity towards God, Christ, and our neighbor
preceding us. He who has charity is far from all sin." The saint gives
short instructions to every particular state, then adds; "Every one who
hath not confessed that Jesus Christ is come in the flesh, is
antichrist;[16] and who hath not confessed the suffering of the cross,
is of the devil; and who hath drawn the oracles of the Lord to his
passions, and hath said that there is no resurrection nor judgment, he
is the oldest son of Satan." He exhorts to watching always in prayer,
lest we be led into temptation; to be constant in fasting, persevering,
joyful in hope, and in the pledge of our justice, which is Christ {229}
Jesus, imitating his patience; for, by suffering for his name, we
glorify him. To encourage them to suffer, he reminds them of those who
had suffered before their eyes: Ignatius, Zozimus, and Rufus, and some
of their own congregation,[17] "who are now," says our saint, "in the
place which is due to them with the Lord, with whom they also suffered."

Footnotes:
1. Ch. ii. v. 9.
2. Eus. Hist. l. 5, c. 20, p. 188.
3. Cat. vir. illustr. c. 17.
4. See also 1 John ii. 18, 22, and 2 John 10.
5. St. Ignatius begins his letter to the faithful at Smyrna, by
glorifying God for their great spiritual wisdom, saying he knew them
to be perfect in their unshaken faith, as men crucified with our
Lord Jesus in flesh and in spirit, and deeply grounded in charity by
the blood of Christ. He then solidly confutes the Docaetae, heretics
who imagined that Christ was not incarnate, and died only in
appearance; whom he calls demoniacs. He adds: "I give you this
caution, knowing that you hold the true faith, but that you may
stand upon your guard against these wild beasts in human shape, whom
you ought not to receive under your roof, nor even meet if possible;
and be content only to pray for them that they may be converted, if
it be possible; for it is very difficult; though it is in the power
of Jesus Christ, our true life. If Jesus Christ did all this in
appearance only, then I am only chained in imagination; and why have
I delivered myself up to death, to fire, to the sword, to beasts?
but who is near the sword, is near God; he who is among beasts is
with God. I suffer all things only in the name of Jesus Christ, that
I may suffer with him, he giving me strength, who was made perfectly
man. What does it avail me to be commended by any one, if he
blasphemes our Lord, not confessing him to have flesh? The whole
consists in faith and charity; nothing can take place before these.
Now consider those who maintain a false opinion of the grace of
Jesus Christ, how they also oppose charity; they take no care of the
widow, or orphan, or him who is afflicted, or pining with hunger or
thirst. _They abstain from the Eucharist and prayer, (says he,)
because they confess not the Eucharist to be the flesh of our
Saviour Jesus Christ, which was crucified for our sins, and which
the Father, by his goodness, raised again._ It is advisable for you
to separate yourselves from them, and neither to speak to them in
public or in private. Shun schisms and all discord, as the source of
evils. Follow your bishop as Christ his Father, and the college of
priests as the apostles; respect the deacons as the precept of God.
Let no one do any thing that belongs to the church without the
bishop. Let that Eucharist be regarded as lawful which is celebrated
by the bishop, or one commissioned by him. Wherever the bishop makes
his appearance, there let the people be assembled, as wherever
Christ Jesus is, there is the Catholic church. It is not lawful to
baptize or celebrate the Agape without the bishop or his authority.
What he approves of is acceptable to God. He who does any thing
without the bishop's knowledge, serves the devil." The saint most
affectionately thanks them for the kindness they had shown him and
his followers; begs they will depute some person to his church in
Syria, to congratulate with his flock for the peace which God had
restored to them, adding that he was unworthy to be called a member
of that church of which he was the last. He asks the succor of their
prayers, that by them he might enjoy God. "Seeing," says he, "that
you are perfect, entertain perfect sentiments of virtue: for God is
ready to bestow on you who desire to do well." After the most tender
salutations of many in particular, and of all in general, especially
the virgins who were called widows, (_i.e._ the deaconesses, who
were called widows, because they were often such, though these were
virgins,) he closes his letter by praying for their advancement in
all charity, grace, mercy, peace, and patience. St. Ign. ep. ad
Smyrnaeos, p. 872, ed. Cotel.

The apostolic St. Ignatius writes as follows, in his letter to St.
Polycarp. "Thy resolution in God, founded as it were upon an
unshaken rock, I exceedingly commend, having been made worthy of thy
holy face, which I pray I may enjoy in God. I conjure thee in the
grace with which thou art enriched, to increase thy stock in thy
course, and to exhort all that they may be saved. Have great care of
unity and concord, than which nothing is better. Bear with all men,
that God may bear with thee; bear all men by charity, as thou dost
apply thyself to prayer without interruption. Ask more perfect
understanding than thou hast. Watch, seeing that the spirit which
sleepeth not, dwelleth within thee. Speak to every one according to
the grace which God giveth thee. Bear the weaknesses and distemper
of all as a stout champion. Where the labor is greater, the gain is
exceeding great. If thou lovest the disciples that are good, thou
deservest not thanks; strive rather to subdue the wicked by
meekness. Every wound is not healed by the same plaster; assuage
inflammations by lenitives. Be not intimidated by those who seem
worthy of faith, yet teach things that are foreign. Stand firm, as
an anvil which is beaten: it is the property of a true champion to
be struck and to conquer. Let not the widows be neglected. Let
religious assemblies be most frequent. Seek out every one in them by
name. Despise not the slaves, neither suffer them to be puffed up;
but to the glory of God let them serve with greater diligence, that
they may obtain of God a better liberty. Let them not desire that
their liberty be purchased or procured for them by the congregation,
lest they fall under the slavery of their own passions. Fly evil
artifices; let them not be so much as named. Engage my sisters to
love the Lord, and never entertain a thought of any man but their
husbands. In like manner enjoin my brethren, in the name of Jesus
Christ, to love their wives as Christ loveth his church. If any one
is able to remain in a state of continency, in honor of our Lord's
flesh, let him be constantly humble: if he boasts, or is puffed up,
he is lost. Let all marriages be made by the authority of the
bishop, that they may be made in the Lord, not by the passions of
men. Let all things be done to the honor of God." Then addressing
himself to all the faithful at Smyrna, he writes: "Listen to your
bishop, that God may also hearken to you. With joy I would lay down
my life for those who are subject to the bishop, priests, and
deacons. May my portion be with them in God. Let all things be in
common among you: your labor, your warfare, your sufferings, your
rest, and your watching, as becomes the dispensers, the assessors,
and the servants of God. Please hi, in whose service you fight, and
from whom you receive your salary. Let your baptism be always your
weapons, faith your helmet, charity your spear, and patience your
complete armor. Let your good works the the treasure which you lay
up, that you may receive the fruit which is worthy. Bear with each
other in all meekness, as God bears with you. I pray that I may
always enjoy and rejoice in you. Because the church of Antioch by
our prayers now enjoys peace, I am in mind secure in God; provided
still that by suffering I may go to God, and be found in the
resurrection your servant. You will do well, O Polycarp, most
blessed in God, to hold an assembly, and choose a very dear person
fit for dispatch in a journey, who may be styled the divine
messenger; him honor with a commission to go to Antioch, and there
bear witness of the fervor of your charity. A Christian lives not
for himself alone, but belongs to God." The holy martyr concludes by
desiring St. Polycarp to write for him to the other churches of
Asia, he being at that moment called on board by his guards to sail
from Troas to Naples.
6. St. Iren. b. 3, c. 3. Euseb. b. 5, c. 24. S. Hieron. c. 17.
7. N. 1, and 4.
8. [Greek: To tur hen autois psuxron to ton apathon basanitzon.]
Frigidis ipsis videbatur immanium carnificum ignis. n. 2, p. 1020.
9. Dr. Middleton pretends, that this voice was only heard by some few;
but the acts in Ruinart say, by those who were present, [Greek: hoi
parontes]: Eusebius says, [Greek: polloi]: Rufinus _plurimi_, very
many. A voice from heaven must certainly be sensibly discerned to be
more than human, and manifest itself sufficiently, to be perceived
that it could not come from the crowd.
10. L. 71.
11. Or. 20, 21, 22, 41.
12. The great council of Asia seems to have been held at that time in
Smyrna, instead of Ephesus, which the Arundelian marbles show
sometimes to have been done.
13. Or president of the public games, chosen yearly by the
common-council of Asia.
14. Dr. Middleton ridicules the mention of a dove issuing out of the
wound of the side; but this is only found in some modern MSS. by the
blunder of a transcriber: it is not in Eusebius, Rufinus,
Nicephorus, or the Greek Menaea; though the last two would have
magnified a prodigy if they had found the least authority for any.
According to Le Moyen, (Proleg. ad varia sacra.) Ceillier, &c., the
true reading is [Greek: ep apisera], on the left side; which some
transcriber blundered into [Greek: perisera], a dove. As to the
foregoing miracle, that a wind should naturally divest the fire of
its property of burning, and form it into an arch about the body, is
a much more wonderful supposition of the doctor's than any miracle.
15. St. Polycarp says himself, "That he had served Christ eighty-six
years." Basnage thinks he had been bishop so long, and was a hundred
and twenty years old when he suffered: but it is far more probable
that this is the term he had been a Christian, having been converted
in his youth, and dying about one hundred years old or upwards, as
Tillemont understands it.
16. 1 John iv. 3.
17. Some of the Philippians had seen St. Ignatius in chains, and perhaps
at Rome. The primitive martyrs, Zozimus and Rufus, are commemorated
in the Martyrologies on the 18th of December.

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