Finding persuasion and threats of no avail, Publius urged her, “If she found it pleasant to die, at least to let her sons live.” Felicitas replied that they would most certainly live if they refused to sacrifice to idols, but if they did sacrifice, they would surely die--eternally. The public trial subsequently took place in the open Forum; again the Roman magistrate urged the mother to be pitiful to her sons, still in the flower of their youth, but the brave confessor, turning to the young men, told them to look up to heaven--there Christ with His saints was waiting for them: “Fight,” she said, “my sons, the good fight for your souls.” The young men in turn were placed before him. The Prefect in the name of the Emperor offered them each a splendid guerdon and coveted privileges at the Imperial court if they would only consent to sacrifice publicly to the gods of Rome. One and all of the seven refused, preferring to die with their noble mother, choosing the other guerdon, the alternative guerdon offered in the name of the great Emperor, the fearful and shameful deaths to which an openly professing Christian in the days of Marcus was condemned by the stern Roman law. The interrogatory and the noble answers of mother and sons as contained in the “Acts of the Passion of S. Felicitas,” are at once a stirring and pathetic recital. The final condemnation naturally followed. The death sentences were confirmed by the Emperor, and sternly carried out. Felicitas and her seven sons suffered martyrdom,[138] and through pain and agony passed to their rest and bliss in the Paradise of their adored Master Christ. Around these “Acts” a continual war of criticism has been waged: the question has by no means as yet been positively decided. Tillemont hesitatingly expresses an opinion that they have not all the characteristics of genuine “Acts.” Bishop Lightfoot is yet more positive in his view that they are not authentic. Aubé repeats a similar judgment. On the other hand, De Rossi, Borghesi, and Doulcet accept them as genuine. But all are agreed that they are very ancient. The interrogatory portion is no doubt a verbatim extract from the original _procès-verbal_. The piece appears to have been originally largely written in Greek, but Gregory the Great, who refers to it, speaks of another and better text which we do not possess. One striking indication of its great antiquity is that no mention is made of the tombs of the martyrs. Had these “Acts” dated even from the fifth century this would not have been omitted, for in the fifth century the martyrdoms had obtained great celebrity.