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Martyrdom is defined as voluntary death for a cause, often for a religious purpose or as the result of persecution. The terminology of martyrdom varies from region to region. The term martyr comes from the Greek martur, which means witness, as does the Arabic shahīd (pl. shudadā ). Martyrs thus bear witness to their cause by sacrificing their lives as proof of its validity. Eastern cultures tend to use words closer to sacrifice, focusing on the valor of the agent; e.g., sati, immolation after the eponymous Hindu widow who sacrificed herself on her husbands pyre.

Although martyrdom is historically conditioned, these voluntary deaths have structural similarities, being rooted in traditions of the warrior-hero and religious sacrifice. The noble deaths of kamikaze pilots, Christian martyrs, Indian widows in sati, the Jews who committed mass suicide at Masada in 72 CE, or Moslems on jihad are all sacrifices that transform and sanctify (or divinize) the martyr. Martyrs put their lives on the line, choosing to sacrifice their lives for a cause rather than submit to an opponent and betray their principles. In dying on their own terms, martyrs die heroically, like archaic warriors in battle, sacrificing their lives for the tribe. To their communities, martyrs are god-like in their honor, nobility, and glory. Like King Oedipus or Christ, martyrs are scapegoats and saviors, dying that others may live. Martyrdom is the ultimate and apocalyptic vindication of the martyrs cause and proof of his or her righteousness. After death martyrs become saints in Christian tradition, divine in Japanese traditions, and hallowed in all traditions.

Martyrdom joins politics and metaphysics. The martyrs moral authority becomes a means of confronting an enemys superior political and military power, as it did when Antiochus IV persecuted the Maccabees, when Romans persecuted early Christians, when Japanese pilots faced the Allies in World War II, or presently, when Palestinians confront Israel and the United States. Martyrs are marginal agentscrossing the numinous boundary of death, they seek to harness a spiritual power to their own advantage. Being unnatural, voluntary or self-inflicted death is shocking, awesome in the fear and wonder it inspires. Why did the martyr die? If the martyr chose to die, what is worth dying for? At what point is life so unbearable that one is better off dead? What gave the martyr the strength to face death so bravely?

The power of martyrdom lies in its potential to change society: It forces an audience to think about ultimate questions (if only momentarily) and make moral judgments. These decisions can redress injustices and eventually change the world. Because the death of the martyr invests a cause with meaning, with numen or weight, the cause is no longer ordinary. It has been sanctified with the offering of one life; perhaps it is worth the cost of many more. Martyrs draw public attention to the cause for which they died. Not only do they educate the audience, they strive to make their own views normative, converting (if not convincing) their critics. The propaganda value of martyrdom is so great that shrewd opponents avoid martyring their enemies, who are more dangerous dead than alive. In the Middle Ages, the cult of saints and the development of pilgrimage sites was of such political and economic importance that relics were stolen, traded, and even manufactured. Today, pilgrims still visit Karbala, Iraq, famous for its Shiite martyrs, and Rome for its early Christian martyrs. Historically, martyrs have meant economic prosperity, political authority, and social eminence.

The dynamics of martyrdom are unusually histrionic, as if the martyrs ordeal takes place in a transcendent, metaphysical arena or a universal courtroom of conscience that hears the martyrs case. As J. Huizingas theory of play and his game theory suggest, opponents adopt strategies to win, but events unfold unpredictably and are subject to multiple interpretation. Martyrs feel deprived of what they deserve; they challenge existing authorities and offer their case to God and the world at large for judgment. Entrusted to Higher Powers, martyrs and their cause have moved into the realm of the sacred. But the ordeal is also public, a political spectacle in the here-and-now; at any one time, much is in play, fluid, indeterminate, and ambiguous.

The martyrs power comes from holding the moral high ground of innocence and purity. Guilt and unworthiness must be pinned on the opponent. The spectacle of martyrdom is inherently biased in the martyrs favor insofar as endurance of suffering and death is taken as prima facie evidence that the martyr is in the rightthat God is on the martyrs side. (Otherwise, how could the martyr face such terrible ordeals?) Even if death is clearly self-inflicted, the enemy is held responsible. He has forced the martyr to choose between life on the enemys terms and death on the martyrs terms; he is the guilty persecutor. All martyrdom redounds ultimately to this choice between self-determination and submission to the will of another. Here, the warrior spirit affirms that death is preferable to subjection, dishonor, suffering, and the betrayal of beliefs; whether in Imperial Japan, Christian antiquity, or contemporary Islamic circles, an honorable death is preferable to a life of degradation and misery.

Martyrs seek vindication and retribution for their innocent suffering, some definitive judgment denied them by existing society. Viewed strategically, martyrdom obliges the audience to avenge the innocent or share the guilt of the wrongdoers. If martyrs can turn public opinion against their opponents, they can undermine their enemies power. The assassinations of Gandhi, Martin Luther King, and Stephen Biko not only stunned the world at large, they were of such great political consequence that they broke the resistance of the enemy camp. Shifting public opinion often takes the form of boycotts. During the civil rights era boycotts such as the Montgomery bus boycott in 1955 added momentum to the movement for racial equality. In the 1980s, divestment in South Africa hastened the end of apartheid. Individual protests can take the form of hunger strikes (a kind of slow martyrdom), such as that undertaken by suffragettes in their struggle for the franchise, or that of Gandhi, who undertook over a dozen long fasts against the British, or the seventy-five prisoners protesting their illegal detention in Guantánamo in 20052006. Such lesser martyrdoms can tweak the conscience of the world audience.

Although the ordeal or spectacle of martyrdom is biased in the martyrs favor, part of the audience may reject the martyrs voluntary death, viewing it as a waste, irrational, and tragic, the pathetic suicide of a brainwashed fanatic or a selfish act that disregards family and community. The dead are called victims, as if they had not acted willfully, but instead succumbed to circumstances beyond their control. The deaths of such fanatics do not lend credibility to the cause, but discredit it even further, even as the deaths of prominent leaders (or the moral support of living celebrities) lend credibility to a cause.

The intrinsic worthiness of a cause is critical, but not determinative in distinguishing martyrs from fools or criminals. The worthiness of a cause, the social status and deeds of the martyr, the martyrs behavior under stress, the strength of the enemy, the resources of both sides, and the sequence of actions are all variables in play. While dying for freedom is clearly different from dying for the sake of a lost shoe, a range of causes exists whose importance might change in the public eye were a sufficient number of martyrs to bear witness: global warming, animal rights, or the malfeasance of corporations (e.g., Enron). The deaths of martyrs invest a cause with meaning, and this is cumulative. When a cause builds up sufficient weight, it earns a public hearing and triggers change. In 1963, the self-immolation of the Buddhist monk Thich Quang Duc in Vietnam opened a flood of media coverage, facilitated by the letters of protest he left behind. Six other monks followed. The event is credited as the final turning point, the death knell of the Diem regime, which collapsed a few months later.

Martyrs lose their power when they lose their innocence, when the greater public rejects their cause and/or refuses to sanction their actions. Then martyrs become enemies (or persecutors themselves) engaged in open warfare with the rest of humanity. The cause must be worth the cost. Martyrs may gain attention and sympathy for their cause by offering their own lives, but they cross a line when others die. Martyrs have no right to deprive others of free choice, not to mention life itself. Belligerent nations in World War II (19391945) offer a clear example. Kamikaze pilots accepted that killing Americans was the price of vindicating the purity and divine purpose of their emperor and nation. Validating the cause, they also accepted the cost. But Americans and the Allies rejected the cause of Japan and called it war. In the Middle East, the sides are of unequal power, but each has moral claims. To Israelis and their allies, Palestinian suicide bombers are terrorists who murder innocent bystanders, but Palestinians see themselves as victims of an occupation sanctioned by all Israelis and feel justified in fighting against that occupation. To them, Israeli bystanders are casualties in a war that has already cost the lives of many more innocent Palestinians.

Martyrdom operates within that indeterminate field where opinions change and variables are in play. Affirmation and rejection are extremes of a continuum; advancement of the martyrs status depends on numerous contingencies. Sooner or later, the martyrs case gains public attention, but rational understanding of the martyrs grievances may not convert an audience driven by equally compelling drives. The audiences capacity for empathy is unpredictable. While historical conditions such as economic security or social similarity increase chances that the audience will identify with victims and feel compassion, studies of authoritarianism demonstrate that personality structure can diminish or even preclude empathy with others. No act of valor, no leader, no matter how august, can convert those who are deeply prejudiced.

What triggers empathy varies. The calculus of martyrdom favors elites, so that the death of one important leader outweighs the deaths of the innumerable nameless. Assassinated in 1980, only Archbishop Oscar Romero is honored as a martyr in the civil war in El Salvador, even though 30,000 others were exterminated by right-wing death squads between 1979 and 1981. The prestige of martyrs sacrificed lends authority to the cause, but the lack of martyrial quality can be addressed by an increase in quantity (the number of martyrs, the length and intensity of their suffering). All lives are not equal. Certain markers are more valuable than others. In 2003, a young American was killed by a bulldozer as she tried to prevent the Israeli armys destruction of homes in the Gaza Strip. A play based on her letters, My Name Is Rachel Corrie, commemorates her life, as does a memorial Web site; she is the subject of various articles, media spots, etc. Corrie is not the first to die resisting the demolition of houses, but she is the first Westerner. Europeans and Americans can identify with such a young, attractive, and highly literate peace activist, while Palestinians remain invisible. The less kinship the audience shares with martyrs, the more onerous the martyrs suffering.

Examples of martyrdom or noble death are nearly universal. These include:

  • Judaism. Kiddush Hashem (sanctification of the name) is found in Abrahams binding of Isaac; Rabbi Akiba, who was killed by the Romans in 135 CE; Hannah and her sons; and the killing of Jews in the Rhineland during the First Crusade. A dispute exists about the terminology used for those dying in the Holocaust. Traditionalists argue that Jews did not choose to die and therefore the term martyr is inappropriate. They are instead victims, murdered in war. But Yad Vashem (sponsor of the Holocaust Memorial in Jerusalem and the leader in Shoah research and education) calls itself The Holocaust Martyrs and Heroes Authority. What matters to most people is that Jews were killed for no other reason than being Jewish.
  • Islam. A spiritualized definition of martyrdom goes back to the Middle Ages and the distinction between the lesser jihad, the struggle against unbelievers, and the greater jihad, the struggle against evil. Martyrdom lies in intention; death on the battlefield is no guarantee of salvation. In present usage, any observant Muslim who dies gratuitously is a martyr. But martyrdom also has a militant side that goes back to Muhammads grandson, Husayn ibn ʿAli, who was killed at Karbala in 680 in a battle against supporters of the caliphate for leadership of the community. Husayns followers are Shiite and martyrdom is an honored goal; those of the caliphs, are Sunni. Also in this militant tradition are the Assassins (from hashish ), a secret society of Nizari Ismaʾilis (schismatic Muslims) who fought against European Crusaders in the Middle Ages. They called themselves fedayeen, meaning those willing to sacrifice their lives, a term that survives in the second intifada (September 28, 2000, to the present).
  • Christianity. Persecuted by Romans, early Christians, like Jews, saw themselves as dying for God. Acts or passions record the martyrs ordeals, many of which contain purported court records or eyewitness accounts. Protestants memorialized in Foxes Book of Martyrs date from the sixteenth century, when Catholics persecuted Protestants in the Counter-Reformation. In Nagasaki, twenty-six Jesuit missionaries were martyred in 1597, and persecution continued under the Tokugawa shogunate costing several hundred lives. In 1981, members of the Irish Republican Army incarcerated at Maze prison went on a hunger strike in protest of the British governments refusal to grant them status as political prisoners (instead of ordinary criminals). Bobby Sands and nine others died and are widely commemorated in Ireland. In 1998, statues of ten twentieth-century Christian martyrs were unveiled at Westminster Abbey in London, among them, Martin Luther King Jr.
  • Hinduism. The Hindu practice of sati was most frequent in western India from the tenth to nineteenth centuries. Outlawed by the British in 1829, it has survived sporadically up to the present. A new tradition borrowed from Christianity arose with the growth of nationalism in the nineteenth century and the struggle for an independent state in the twentieth century. While Gandhi is the most famous martyr, about a dozen others are deemed martyrs for the cause of Indian independence. While satis have altars and are treated as divine, of modern martyrs only Gandhi is occasionally commemorated at an altar.
  • Sikhism. The Sikh theology of martyrdom (śahīdī ) is first found in the Siri Guru Granth Sahib, scriptures compiled by the fifth master and first martyr, Guru Arjan Dev Ji (d. 1606), who called martyrdom the game of love. Sikhs have suffered bitterly from persecutions by both Muslims and Hindus. Martyrdom is strongly associated with political resistance and the desire for political as well as religious autonomy, the Punjab being the possible Sikh homeland.
  • Buddhism. The idea of dying for Buddha does not exist in Buddhism (which is atheistic); the notion of dying for something in the material world is similarly foreign, and Buddhism lacks a history of persecution. Nevertheless, the seven Buddhist monks who immolated themselves in Vietnam protesting the Diem regimes policies are deemed martyrs in both the East and the West. As with Hinduism, Sikhism, and Islam in modern times, in Buddhism the struggle for freedom and national identity can occasion martyrdom.


Abeii, Mehdi, and Gary Legenhausen, ed. 1986. Jihād and Shahādat: Struggle and Martyrdom in Islam. Houston, TX: Institute for Research and Islamic Studies.

Cormack, Margaret, ed. 2002. Sacrificing the Self: Perspectives on Martyrdom and Religion. Oxford, U.K.: Oxford University Press.

Fields, Rona, ed. 2004. Martyrdom: The Psychology, Theology, and Politics of Self-Sacrifice. Westport, CT: Praeger.

Pettigrew, Joyce, ed. 1997. Martyrdom and Political Resistance Movements: Essays on Asia and Europe. Amsterdam: VU University Press.

Carole Straw

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martyrdom From the Greek word meaning ‘witness’, the term was originally used within Christianity for the Apostles — that is, those who had witnessed Christ's life and resurrection. As Christians came to be persecuted in the pre-Constantinian period, it was used first for those who underwent hardship for the faith, and then only for those who died for the faith.

The suffering body plays an important role in the martyrdom accounts of the early Church. In that act of suffering torture and enduring death, the martyr defeated the enemy (identified with the devil) and imitated the suffering and endurance of Christ on the Cross. The idea of patience (‘patientia’) was important, for, in the practice of patience, a person became the master of their body and could battle their persecutors. Cyprian, Bishop of Carthage, martyred in 258, preached on this in his sermon ‘On the Good of Endurance’, three years before his own martyrdom. Thus developed the notion of active resistance through the ‘patience’ of the body, and martyrdom narratives stressed both the physicality of the Christian's suffering, and the dignity of the Christian's bodily gestures. In the account of Polycarp's death, his age and stamina, his composure despite a scraped shin, his upright stance in the flames (with no need of being tied to the stake) are all emphasized by the narrator.

Martyrs were portrayed as overcoming worldly concerns in their endurance, as seen, for example, in female martyrs who were represented as being as strong as men in their endurance, to the extent that they could overcome worldly notions of gender. Blandina, one of the third-century martyrs of Lyons, was both a woman and a slave and yet bore her tortures like a ‘noble athlete’. Perpetua, who wrote part of her martyrdom account herself before she died at Carthage in 203, wrote of a vision she had just before her death in which she had to fight an Egyptian: when she stripped for combat she discovered she had become a man; she defeated the Egyptian easily and trampled on the head of a serpent. Both she and Felicitas, who died with her, were mothers: Perpetua weaned her baby while in prison, and Felicitas gave birth almost on the eve of her death. Their martyrdom account speaks frankly of the physical aspects of their being mothers and martyrs, Perpetua commenting on the absence of pain in her breasts when she stopped nursing her child, and a comparison being made between the blood of Felicitas giving birth and the blood of martyrdom.

The bodies of martyrs quickly became sacred, and their relics were sought. As early as the mid second century, Christians were trying to reclaim the martyr's body after death — as in the case of Polycarp (who died in 155 or 156 ad), but in that case they were frustrated by the Nicetes and the Jews and had to be content with the ashes of the cremated Polycarp. A martyr's relics were collected and kept at the tomb, and, from the end of the second century, the anniversary of a martyr's death was kept as a feast, often with a liturgical celebration at the tomb. Later, in the post-Constantinian era, churches and cathedrals were often built on the sites of these tombs and the martyr's relics — which were thought to have great holy power — were kept under the altar. This practice continued in the Roman Catholic church up until 1969, for until then relics of martyrs had to be contained in every consecrated altar. Martyrs' days are still kept in the Roman Catholic and Anglican liturgical calendars, when the priests' stoles and chasubles are red to signify the martyrs' blood shed for the faith.

In the Reformation period, The Bloody Theatre, or The Martyrs' Mirror (a set of documents about Anabaptist martyrs collected in the seventeenth century by the Dutchman, Thieleman Van Braght), and the Protestant John Fox's Book of Martyrs, stressed, like early Christian martyrdom accounts, the endurance and heroism of those who were persecuted and died for their faith. Amongst twentieth-century Christian martyrs might be included Dietrich Bonhoeffer, Oscar Romero, and Martin Luther King.

In Judaism martyrdom is seen as obligatory — the path to be taken rather than breaking the laws of idolatry, unchastity, or murder. The history of Jewish martyrs goes back to the Hellenistic period (as evidenced in the Books of Maccabees). It has included those such as the scholar Akiva, who died in revolts against the Romans in the second century ce; those who died in periods of persecution and in pogroms in Europe in the medieval and modern periods — such as the Jewish scholar and physician, Ibn Daud, who died in Toledo in the late twelfth century; and continued into the twentieth century with the millions who died in the Holocaust, from 1933 to 1945.

The Arabic term for witness is ‘Shahid’, and has come to mean ‘martyr’. In Islamic tradition, one who dies in battle against the infidels is promised great rewards in paradise. Being already pure, these martyrs' bodies are not washed before burial and may be buried in their blood-stained battle clothes. Shi‘a Islam places a particular emphasis on martyrdom. The death of the prophet al-Husain in the Karbala tragedy in the seventh century, an event which became a founding event for Shi‘a Islam, made al-Husain the chief of martyrs. Followers who engage ritually in an imitation of his sufferings perform severe self-flagellation and, sometimes, the re-enactment of his life and death.

Sikhs who have been martyred for their faith — ‘sahid’ in Hindi — have included, recently, those who died at the hands of the British in the twentieth century, and earlier, those who chose torture rather than accept Islam — some of whom suffered particularly gruesome deaths, including being sawn in half, being boiled to death, being roasted alive in an oil-soaked cloth, death on a wheel, and scalping.

Jane Shaw


Shaw, B. D. (1996). Body/power/identity: passions of the martyrs. Journal of Early Christian Studies, 4(3), 269–312.

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432. Martyrdom (See also Sacrifice.)

  1. Agatha, St. tortured for resisting advances of Quintianus. [Christian Hagiog.: Daniel, 21]
  2. Alban, St. traditionally, first British martyr. [Christian Hagiog: NCE, 49]
  3. Andrew, St. apostle and missionary; condemned to be scourged and crucified. [Christian Hagiog.: Brewster, 4]
  4. arrow and cross symbol of martyrdom of St. Sebastian. [Christian Iconog.: Attwater, 304]
  5. Brown, John (18001859) abolitionist leader; died for antislavery cause. [Am. Hist.: Hart, 111]
  6. Callista beautiful Greek convert; executed and later canonized. [Br. Lit.: Callista ]
  7. Campion, Edmund harassed and tortured by Anglicans, hanged on a false charge of treason. [Br. Lit.: Edmund Campion in Magill I, 237]
  8. carnelian symbol of St. Sebastian. [Christian Hagiog.: Brewer Handbook, I, 411]
  9. Elmo, St. patron saint of sailors; intestines wound on windlass. [Christian Hagiog.: Attwater, 117]
  10. Golgotha place of martyrdom or of torment; after site of Christs crucifixion. [Western Folklore: Espy, 79]
  11. Holy Innocents male infants slaughtered by Herod. [Christian Hagiog.: Attwater, 179; N.T.: Matthew 2:1618]
  12. James Intercisus, St. cut to pieces for belief in Christianity. [Christian Hagiog.: Brewster, 2]
  13. Jesus Christ crucified at demand of Jewish authorities. [N.T.: Matthew 27:2461; Mark 15:1547; Luke 23:1356; John 19:1342]
  14. Joan of Arc, St. (14121431) burned at stake for witchcraft (1431). [Fr. Hist.: NCE, 1417; Br. Lit.: I Henry VI ]
  15. John the Baptist, St. Jewish prophet; beheaded at instigation of Salome. [N.T.: Matthew 11:119; 17:1113]
  16. More, Sir Thomas (14781535) statesman and humanist; be-headed for opposition to Henry VIIIs Act of Supremacy [Br. Hist.: NCE, 1830]
  17. Neros Torches oil- and tar-smeared Christians implanted and set aflame. [Christian Hist.: Brewer Note-Book, 614]
  18. palm appeared on martyrs graves. [Christian Symbolism: Appleton, 73]
  19. Perpetua, St., and St. Felicity gored by wild beasts; slain with swords. [Christian Hagiog.: Attwater, 273]
  20. Peter, St. apostle crucified upside down in Rome. [Christian Hagiog.: Brewster, 310]
  21. Sacco and Vanzetti (Nicola, 18911927) (Bartolomeo, 18881927) perhaps executed more for radicalism than murder (August 22, 1927). [Am. Hist.: Flexner, 311]
  22. Sebastian, St. Roman soldier; shot with arrows and struck with clubs. [Christian Hagiog.: Brewster, 75]
  23. Stephen, St. first martyr; stoned as blasphemer. [Christian Hagiog.: Attwater, 313]
  24. sword instrument of decapitation of early saints. [Christian Symbolism: Appleton, 14]
  25. Thecla, St. first woman martyr. [Christian Hagiog.: Brewer Dictionary, 1072]
  26. Thomas à Becket, St. (11181170) brutally slain in Canterbury cathedral by kings knights. [Br. Hist.: NCE, 27352736]

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mar·tyr·dom / ˈmärtərdəm/ • n. the death or suffering of a martyr. ∎  a display of feigned or exaggerated suffering to obtain sympathy or admiration.

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martyrdomjeroboam, Noam, Siloam •brougham •residuum, triduum •continuum • Brabham • album •sachem • Beecham • Mitchum •Adam, macadam, madam, Madame •avizandum, fandom, memorandum, nil desperandum, random, tandem •tarmacadam •shahdom, stardom, tsardom •beldam, seldom •addendum, corrigendum, referendum •heirdom • sheikhdom • Gaeldom •thanedom • saintdom •Edom, freedom, Needham •chiefdom, fiefdom •queendom • heathendom •crippledom • officialdom • Wyndham •Christendom • kingdom • princedom •wisdom • fogeydom • yuppiedom •rodham, Sodom •condom •boredom, whoredom •thraldom • Oldham • popedom •dukedom •Carborundum, corundum •poppadom • pauperdom • martyrdom •reductio ad absurdum • serfdom •earldom

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