There is another circumstance which must be mentioned. Lucian's account
of Peregrinus is claimed by supporters of the Ignatian Epistles as
evidence for them. [103:1] "The singular correspondence in this
narrative with the account of Ignatius, combined with some striking
coincidences of expression," they argue, show "that Lucian was
acquainted with the Ignatian history, if not with the Ignatian letters."
These are the words of Dr. Lightfoot, although he guards himself, in
referring to this argument, by the words "if it be true," and does not
express his own opinion; but he goes on to say: "At all events it is
conclusive for the matter in hand, as showing that Christian prisoners
were treated in the very way described in these epistles." [103:2] On
the contrary, it is in no case conclusive of anything. If it were true
that Lucian employed, as the basis of his satire, the Ignatian Epistles
and Martyrology, it is clear that his narrative cannot be used as
independent testimony for the truth of the statements regarding the
treatment of Christian prisoners. On the other hand, as this cannot be
shown, his story remains a mere satire with very little historical
value. Apart from all this, however, the case of Peregrinus, a man
confined in prison for a short time, under a favourable governor, and
not pursued with any severity, is no parallel to that of Ignatius
condemned _ad bestias_ and, according to his own express statement,
cruelly treated by the "ten leopards;" and further the liberty of
pseudo-Ignatius must greatly have exceeded all that is said of
Peregrinus, if he was able to write such epistles, and hold such free
intercourse as they represent.
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