It appears, then, that this testimony of the pastor of Smyrna has been strangely misunderstood. Ignatius, as is well known, was not a very uncommon name; and it would seem that several martyrs of the ancient Church bore this designation. Cyprian, for example, tells us of an Ignatius in Africa who was put to death for the profession of Christianity in the former part of the third century. [405:1] It is apparent from the words of Polycarp that there was also an Ignatius of Philippi, as well as an Ignatius of Antioch. It may, however, be objected that the conclusion of this letter clearly points to Ignatius of Antioch, inasmuch as Polycarp there speaks apparently of _Syria_, and of some one interested about Ignatius who might shortly visit that country. [405:2] Some critics of high name have maintained that this portion of the epistle is destitute of authority, and that it has been added by a later hand to countenance the Ignatian forgery. [405:3] But every candid and discriminating reader may see that the charge is destitute of foundation. An Ignatian interpolator would not have so mismanaged his business. He would not have framed an appendix which, as we shall presently shew, testifies against himself. The passage to which such exception has been taken is unquestionably the true postscript of the letter, for it bears internal marks of genuineness. In this postscript Polycarp says--"What you know certainly both of Ignatius himself, and of those _who are with him_, communicate." [405:4] Here is another proof that the Ignatius of Polycarp is not Ignatius of Antioch. The Syrian pastor is said to have been hurried with the utmost expedition to Rome that he might be thrown to the beasts before the approaching termination of the public spectacles; and it is reported that when he reached the great city, he was forthwith consigned to martyrdom. [406:1] But, though letters had been meanwhile passing between Philippi and Smyrna, this Ignatius is understood to be still alive. It would appear, too, that Zosimus and Rufus, previously named as his partners in tribulation, continued to be his companions. Polycarp, therefore, must be speaking of the "patience" of confessors who were yet "in bonds," [406:2] and not of a man who had already been devoured by the lions.