IX. 2. The lives of the martyrs and saints, written in this manner, were called _their acts_. They were often collected into volumes. One of the earliest of these {022} collections was made by Eusebius, the father of church history. Some of the lives he inserted in the body of his great historical work: he also published a separate collection of them; it was greatly esteemed, but has not reached our time: many others were published. These accounts of the virtues and sufferings of the martyrs were received by the faithful with the highest respect. They considered them to afford a glorious proof of the truth of the Christian faith, and of the holiness and sublimity of its doctrines. They felt themselves stimulated by them to imitate the heroic acts of virtue and constancy which they placed before their eyes, and to rely on the assistance of heaven when their own hour of trial should arrive. Thus the vocal blood of the martyrs was a powerful exhortation, both to induce the infidel to embrace the faith of Christ, and to incite the faithful to the practice of its precepts. The church, therefore, always recommended the frequent reading of the acts of the martyrs, and inserted the mention of them in her liturgy. This Ruinart proves by many examples: he also shows that the greatest care was taken to procure the genuine acts of the martyrs; or, when they could not be had, to procure exact accounts of their trials and sufferings. By this means the church was in possession of authentic histories of the persecutions she had suffered, and through which she had finally triumphed over paganism, and of particular accounts of the principal sufferers. The greatest part of them was lost in the general wreck which sacred and profane literature suffered from the barbarians who overturned the Roman empire. In every age, however, some were found who carefully preserved whatever they could save of those sacred treasures. Copies were frequently made of them; and this in this, as in every other important branch of Christian learning, the chain of tradition has been left unbroken. Much, however, of these sacred documents of church history has been irretrievably lost; and, speaking generally, the remaining part came down to us in an imperfect state. Hence Vives, at the end of the fifteenth century, exclaimed, "What a shame it is to the Christian world, that the acts of our martyrs have not been published with greater truth and accuracy!" The important task of publishing them in that manner was at length undertaken by Dom Ruinart, a Maurist monk, in his _Acta primorum martyrum sincera et selecta_. He executed it in a manner that gained him universal applause. His prefatory discourse, respecting the number of martyrs, has been generally admired. An invaluable accession to this branch of sacred literature was published by Stephen Evodius Assemani, in two volumes folio, at Rome in 1748. The title of the work expresses its contents: