Then Trajan ordered him to be taken to Rome, and exposed to wild beasts in the amphitheatre. It was generally a distinction reserved for Roman citizens, that if they had committed an offence in the provinces, they were sent for punishment to the capital. This, however, does not appear to have been the reason in the case of Ignatius. The punishment to which he was condemned was generally reserved for culprits of the lowest condition; and the Christians were perhaps viewed in this light by the heathen. Ecclesiastical history has scarcely preserved a more interesting and affecting narrative, than that of the journey of Ignatius from Antioch to Rome. In tracing the procession of the martyr to his final triumph, we forget that we are reading of a prisoner who was dragged to his death in chains. He was committed to a guard of ten soldiers, who appear to have treated him with severity; and, after taking ship at Seleucia, they landed for a time at Smyrna. He had here the gratification of meeting with Polycarp, who was bishop of that see, and who, like himself, had enjoyed a personal acquaintance with S. John. His arrival also excited a sensation through the whole of Asia Minor. Onesimus, bishop of Ephesus; Polybius, bishop of Tralles; and Demas, bishop of Magnesia, came from their respective cities, with a deputation of their clergy, to visit the venerable martyr. Ignatius took the opportunity of writing from Smyrna to the Churches over which these bishops presided; and his epistles to the Ephesians, Trallians, and Magnesians, are still extant. Hearing also of some Ephesians, who were going to Rome, and who were likely to arrive there more expeditiously than himself, he addressed a letter to the Church in that city. His principal object in writing was to prevent any attempt which the Roman Christians might have made to procure a reprieve from the death which was awaiting him. He expresses himself not only willing, but anxious, to meet the wild beasts in the amphitheatre; and there never, perhaps, was a more perfect pattern of resignation than that which we find in this letter.

From Smyrna he proceeded to Troas, where he was met by some of the neighbouring bishops, and the bishop of Philadelphia became the bearer of a letter which he wrote to the Christians in that city. He also wrote from the same place to the Church of Smyrna; and the personal regard which he had for Polycarp, the bishop of that see, will explain why he also wrote to him, and made it his dying request that he would attend to the Church of Antioch. These seven epistles, which were written by Ignatius from Smyrna and Troas, are still extant.

It appears that Ignatius had intended to write letters to some other Churches, from Troas; but his guards were impatient to proceed, and once more setting sail, they followed the course which S. Paul had taken upon his first journey into Greece, and landed at Neapolis. Hurrying through Macedonia, he embarked once more on the western coast of Epirus, and crossing the Adriatic, arrived at Rome. There was now an exhibition of games, which lasted some days; and it seems to have been intended that the death of Ignatius should form part of the spectacle. The voyage had been hurried on this account; and on the last day of the games, which was the 19th December, the holy martyr was led into the amphitheatre, and his death seems to have been the work of a moment. In his letter to the Roman Church, he had prayed that the wild beasts might despatch him speedily, and not refuse to touch him, as had sometimes been the case. His prayer was heard; and the Christians of Rome, who had thought themselves blessed to have even seen the apostolic bishop of Antioch among them, had now to pick up a few of the larger and harder bones, which was all that the wild beasts had spared. These were carried to Antioch, and it is evidence of the great reverence at that early age shown to the relics of the saints, that the same honours were paid to the sacred relics as had been paid to the holy martyr himself, when he touched at the different cities. The friends of Ignatius speak of his remains as "an invaluable treasure;" and as such they were deposited near one of the gates in the suburbs of Antioch.

The relics of S. Ignatius were retranslated to Rome, and are dispersed among several of the churches of the city. The head, however, is in the possession of the Jesuits of Prague.

SS. PIONIUS, P. AND COMPANIONS, MM.
(A.D. 251.)

[Roman and many ancient Martyrologies on this day. The Greeks on March 11th; the Martyrology attributed to S. Jerome, on March 12th. Authorities:—The genuine Acts of these martyrs, and the brief account in Eusebius, lib. iv. c. 15.]

In the persecution of Decius, S. Pionius, a priest of Smyrna, was apprehended; together with Sabina, Macedonia, Asclepiades, and Linus a priest, whilst they were celebrating the festival of S. Polycarp, on February 23. Pionius having fasted on the vigil, was forewarned of his coming passion in a vision. On the morning, which was the Sabbath, or Saturday, they took holy bread (the Eulogies) and water, and were then surprised and taken by Polemon, the chief priest of the idol temple in Smyrna, and his satellites. Polemon in vain urged them to conform to the imperial edicts, and sacrifice to the gods; but they set their faces as flint against his solicitations, and were led into the forum, where Pionius took the opportunity of haranguing the crowds who hurried up to be present at their trial.

The Smyrnian Church was then suffering the shame of having seen its bishop, Eudæmon, apostatize, and his example had been followed by many timorous Christians.

The interrogatory was conducted by Polemon, and is dryly recorded by the notary who wrote the acts:—The Idol priest said, "Pionius! sacrifice." But he answered, "I am a Christian." "Whom," said Polemon, "dost thou worship?" "The Almighty God," answered Pionius, "who made heaven and earth, and all things in heaven and earth, and us men; who giveth to all men liberally, as they need; whom we know through His Word, Christ." Polemon said, "Sacrifice then, only to the Emperor." Pionius said, "I cannot sacrifice to any man. I am a Christian."

Then—the notary writing all down—Polemon asked, "What is thy name?" He answered, "Pionius." Polemon said, "Thou art a Christian?" He answered, "Certainly I am." "To what Church dost thou belong?" asked Polemon. "I belong to the Catholic Church," answered Pionius. "There is none other with Christ."