This refusal of the wild beasts to touch their intended victims is by no means an uncommon incident in early martyrology. The capricious conduct of beasts suddenly released from confinement and darkness, and brought into the bright light of the amphitheatre, with the dense crowds of spectators all around shouting applause or execration, is quite natural. It is by no means necessary to impart the miraculous into all these stories, many of them absolutely authentic. Still that the Most High did at times close the mouths of the “wild” is quite credible. The strange, mysterious power often exercised by saintly men and women over furred and feathered untamed creatures is a well-known fact, and has been more than once the subject of discussion.[99] Such an allusion, however, to the occasional conduct of the wild creatures in the arena occurring in the midst of the writer’s arguments, plainly shows that the spectacle of terrible massacres of Christian folk in the arena, where they were exposed to wild beasts, was no uncommon feature in Roman life. The grim catalogue of tortures which the heroic martyr enumerates in the same chapter of the Roman Epistle, completed the awful picture of the sufferings of brave Christian confessors, sufferings which the Roman citizens had no doubt for many past years often gazed at. II SECOND GROUP OF QUOTATIONS LETTER OF PLINY TO TRAJAN, _CIRCA_ A.D. 112 In the second group of quotations from ancient authorities must be placed the very important notice of the persecution in the days of Trajan, contained in the well-known correspondence of Pliny and the Emperor. This has been already discussed at some length. It will be sufficient[100] here briefly to refer to the treatment of Christians whom Pliny found in his province of Bithynia not only in the towns but in the country villages, and to the influence which these Christians evidently exercised on the life of the province. These Christians, with the exception of those who claimed to be citizens of Rome--who were sent to the capital for trial--were after the third examination, if they still continued contumacious, condemned and put to death on the authority of the governor (“perseverantes duci (ad mortem) jussi”). This is the only heathen authority[101] quoted here, but its extreme importance in this inquiry into the condition of Christians in the Roman Empire in the days of Trajan and earlier will justify its insertion. LETTER TO DIOGNETUS, _CIRCA_ A.D. 117