To many it may appear that there can be no connection between the
date of the martyrdom of Polycarp and the claims of the Ignatian
Epistles. All conversant with the history of this controversy
must, however, be aware that the question of chronology has
entered largely into the discussion. If we defer to the authority
of the earliest and best witnesses to whom we can appeal for
guidance, it is impossible to remove the cloud of suspicion which
at once settles down on these letters. Their advocates are aware
of the chronological objection, and they have accordingly expended
immense pains in trying to prove that Eusebius, Jerome, and other
writers of the highest repute have been mistaken. In his recent
work, the Bishop of Durham has exhausted the resources of his
ability and erudition in attempting to demonstrate that the only
parties from whom we can fairly expect anything like evidence have
all been misinformed. He has secured a verdict in his favour from
a number of reviewers, who have apparently at once given way
before the formidable array of learned lore brought together in
these volumes; [34:1] but, withal, the intelligent reader who
cautiously peruses and ponders the elaborate chapter in which he
deals with this question, will feel rather mystified than
enlightened by his argumentation. It may therefore be proper to
state the testimony of the ancient Christian writers, and to
describe the line of reasoning pursued by Dr. Lightfoot.

"The main source of opinion," says the bishop, "respecting the
year of Polycarp's death, among ancient and modern writers alike,
has been the _Chronicon_ of Eusebius ... After the seventh year of
M. Aurelius, he appends the notice, 'A persecution overtaking the
Church, Polycarp underwent martyrdom.' ... Eusebius is here
assumed to date Polycarp's martyrdom in the seventh year of