Seven epistles have been selected out of fifteen extant, all equally purporting to be by Ignatius, simply because only that number was mentioned by Eusebius, from whom for the first time, in the fourth century,--except the general reference in the so-called Epistle of Poly-carp, to which we shall presently refer,--we hear of them. Now neither the silence of Eusebius regarding the eight epistles, nor his mention of the seven, can have much weight in deciding the question of their authenticity. The only point which is settled by the reference {262} of Eusebius is that, at the date at which he wrote, seven epistles were known to him which were ascribed to Ignatius. He evidently knew little or nothing regarding the man or the Epistles, beyond what he had learnt from themselves,(1) and he mentions the martyr-journey to Rome as a mere report: "It is said that he was conducted from Syria to Rome to be cast to wild beasts on account of his testimony to Christ."(2) It would be unreasonable to argue that no other epistles existed simply because Eusebius did not mention them; and on the other hand it would be still more unreasonable to affirm that the seven epistles are authentic merely because Eusebius, in the fourth century,--that is to say, some two centuries after they are supposed to have been written,--had met with them. Does any one believe the letter of Jesus to Abgarus Prince of Edessa to be genuine, because Eusebius inserts it in his history(3) as an authentic document out of the public records of the city of Edessa \ There is, in fact, no evidence that the brief quotations of Irenæus and Origen are taken from either of the extant Greek versions of the epistles; for, as we have mentioned, they exist in the Syriac epistles, and there is nothing to show the original state of the letters from which they were derived. Nothing is more certain than the fact that, if any writer wished to circulate letters in the name of Ignatius, he would insert such passages as were said to have been quoted from genuine epistles of Ignatius, and supposing those quotations to be real, all that could be said on finding such passages would be that at least so much might be genuine.(4) It is a total {263} mistake to suppose that the seven epistles mentioned by Eusebius have been transmitted to us in any special way. These epistles are mixed up in the Medicean and corresponding ancient Latin MSS. with the other eight epistles, universally pronounced to be spurious, without distinction of any kind, and all have equal honour.(1) The recognition of the number seven may, therefore, be ascribed simply to the reference to them by Eusebius, and his silence regarding the rest.