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But the principal dispute was concerning the nature of it, and all its circumstances. We concluded that it was not the same with the disease called Bubrostis, by an argument fetched out of Metrodorus's Ionics. For the said Metrodorus informs us that the Smyrnaeans, who were once Aeolians, sacrificed to Bubrostis a black bull cut into pieces with the skin on, and so burnt it.
Ignatius or his friends may have heard of an offer from such a quarter to take charge of their correspondence, and may have accordingly made the suggestion noticed at the close of Polycarp's letter. As the island of Syria was well known to them all, the Smyrnaeans could not have misunderstood the intimation.
This Melite, on account of the arrogance of its citizens, was destroyed by the other cities in a war declared by general agreement, and in its place, through the kindness of King Attalus and Arsinoe, the city of the Smyrnaeans was admitted among the Ionians.
The Smyrnaeans having likewise recounted their ancient establishment, "whether Tantalus, the son of Jupiter; or Theseus, the son also of a God; or one of the old Amazons, were their founder;" proceeded to considerations in which they chiefly trusted; their friendly offices to the Roman People, having aided them with a naval force, not in their foreign wars only, but in those which infested Italy.
This supposition is absolutely necessary to give even an appearance of plausibility to the bishop's chronology; but he has not been able to furnish so much as a solitary reason for its adoption. We have good grounds for believing that the martyrdom of Polycarp occurred not earlier than A.D. 169. This date fulfils better than any other the conditions enumerated in the letter of the Smyrnaeans.
He admits, at the same time, that this case stands alone. We have seen that the chronology supported by the Bishop of Durham is at variance with the express statements of all the early Christian writers; and certain facts mentioned in the letter of the Smyrnaeans concur to demonstrate its inaccuracy.
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