The first clear evidence that we have of this feeling is in the case of Ignatius, who suffered under Trajan, A. D. 107. Perhaps from a fear that superstitious reverence might be paid to his remains, he prayed that the wild beasts might become his sepulchre, so that nothing of him might be left.[202] His desire was only partly fulfilled, for “the larger and harder bones remained, which were carried to Antioch and kept as an inestimable treasure left to the Church by the grace which was in the martyr.”[203] Eusebius speaks of the charred remains of Polycarp as “more precious than the richest jewels, and more tried 126 than gold.”[204] The martyrs blood was esteemed a talisman of especial power. A sponge saturated therewith was sometimes worn as a sacred relic, and it may be as a supernatural amulet, by their friends or relatives. Prudentius describes the spectators of the martyrdom of St. Vincent as dipping their clothes in his blood, that they might keep it as a sort of palladium for successive generations: Crowds haste the linen vest to stain With gore distilled from martyr’s vein, And thus a holy safeguard place At home, to shield the future race.[205] In the account of the death of Hippolytus, he describes the gathering of his mangled limbs with a minuteness too revolting for the poetry even of martyrology.[206] With a refinement of cruelty, the persecutors of Gaul cast the remains of the martyrs of Vienne to the dogs, and guarded their lifeless bodies for days, in order to deprive the Christians of the melancholy satisfaction of paying the last sad rites of burial to any fragments that remained.[207] The primitive Christians justly discriminated between the reverence due to the martyrs and the adoration to be rendered only to the Supreme Being. “We worship Christ as the Son of God,” says the church of Smyrna, “but the martyrs we deservedly love as the disciples and imitators of Our Lord.”[208] “We do not build temples to our martyrs 127 as gods,” says Augustine, “but only memorials of them as dead men whose spirits live with God; nor do we erect altars or sacrifice to our martyrs, but to the only God, both theirs and ours.”[209] But the enthusiastic feelings of the people at length failed to make this proper distinction, and many even of the theological writers of the day, not foreseeing the disastrous consequences to which the practice would lead, were carried away with the popular current.