Because of this, it seems the editors are more willing to accept the text as a genuine historical document, even going as far as making hypothesis as to how the proceedings of the trial might have been obtained by Christians. I'm not really convinced this is the case but it's not like my opinion matters anyway.
Overall, editors of Coptic martyrdoms/encomia/homilies are quick to dismiss the events they narrate as pure fiction (not always without cause of course), while I'm slightly more willing to accept that real events could have provided some basis for later embellishment. On the other hand, I find it harder to believe that dialogues and speech traveled so well over time and that martyrdoms are reliable witnesses for what was actually said.
Arianus comes out as a more balanced figure than magistrates in other martyrdoms. There is a Pilate-like quality to his attitude, something like "I'd really like to help you but you're not making it easy". At one point, he tries to convince Coluthus by adducing the exemple of two bishops who complied with the order to sacrifice. When this fails, he resorts to things like "life is a pleasant thing" and "if you don't do it for you, do it for these people who are crying":
The text has been edited and translated in Reymond & Barns, Four Martyrdoms from the Pierpont Morgan Coptic Codices (1973). It is one of these rare editions of Coptic texts that have the advantage of being both cheap and easily available, so if you're looking for a physical book to do some Coptic reading, you could do much worse than getting a copy.(...) the governor turned to the holy Coluthus and said to him, 'Be sensible now, and do as you are told. There was Apollonius, the bishop of Siout; his people were most understanding about him, and took a dignified view of his prudence, since he did not wish to be disobedient, or to be brought to court and hear all of this rigmarole, but he proceeded of his own accord into the temple and sacrificed in full view of everyone, with the vessels of libation in his hand, standing there and offering up sacrifice; he is not at all ashamed, and every one honours him. Well now, speak to me Coluthus, and you shall be in special honour. (...)
As for you, Coluthus, it is a governor who is pleading with you, and advising you! The governorship has humbled itself for you. Let it be enough to have done what you have in the matter of the books, when you were persuaded by your God and did not burn them.
There was a man here today on a charge of murder. This man wants to live; but as for you, Coluthus, something evil possesses you, to make you destroy yourself with murderers! Don't you see the beauty of this pleasant weather? There will be no pleasure to come your way if you kill your own self. But listen to me and you will be saved.'
The holy Coluthus said to him, 'The death which is coming to me is more pleasant than the life which you would give me.' The governor said to him, 'So you do ot realize that I have authority to chastise you? Come now, use your reason like a sensible man, and listen to me.' The holy Coluthus said to him, 'Whoever listens to you will bring his own death upon himself. But I will not forsake my Lord Jesus Christ.' The governor said to him, 'Look at all these people with their tears streaming don as they see you standing on the tribunal - and you have shown no pity on your own self, but you are disobediant. Now, listen to me and sacrifice, and you shall live.' The saint said to him, 'This life is indeed no life to me, but death'.
(tr. Reymond & Barns)
One caveat though, the Coptic text is handwritten, which is no big deal since the handwriting is very clear, but maybe it would make things slightly harder for a beginner.