Page:Dictionary of Christian Biography and Literature (1911).djvu/870

 Scholia on the Pentateuch in the catena of Nicephorus. (2) Prologue and fragments of a commentary on job. (3) Scholia on the Proverbs. (4) A MS. exposition of Ecclesiastes, said to be preserved in several European libraries. (5) Scholia on the Canticles. (6) Scholia on Jeremiah. (7) An exposition of Ezekiel, cited by Joannes Damascenus (De Imag. iii.; Migne, Patr. Gk. xciv. 1380, Πολυχρονίου ἐκ τῆς εἰς τὸν Ἰεζεκιὴλ ἑρμηνείας). This work happily survives in an almost complete form, and has been published by Mai (Nov. Patr. Bibl. vii. p. 2, pp. 92 seq.). (8) A commentary on Daniel, quoted in 9th cent. by Nicephorus (Pitra, Spic. Solesm. i. p. 352).

Of these remains the scholia on Proverbs, Canticles, and Jeremiah are of more than doubtful genuineness. Those on Proverbs and Canticles are in some MSS. ascribed to "Polychronius the Deacon," and all these collections are characterized by a partiality for allegorical and mystical interpretations quite alien to the instincts of the Antiochenes.

The style of Polychronius has been described (Bardenhewer, Polychronius, p. 36) as clear and concise, contrasting favourably with the loose and complex manner of his brother Theodore, a criticism which agrees with the verdict of Theodoret (supra). As an expositor Polychronius follows the historico-grammatical method of his school, condemning expressly the Alexandrian tendency to convert history into allegory. "His manner of exposition is scholarly and serious, breathing at the same time an air of deep piety." So Mai, who points out the fulness of historical illustration in his commentary on Daniel. His comments are based (the book of Daniel excepted) on the LXX., but he calls in the aid of Symmachus and Theodotion; and the frequency of his references to the Hebrew, as well as the remarkable fragment on the "obscurity of Scripture" among the extant fragments of his commentary on job, shew some acquaintance with that language. With regard to the canon, Polychronius assumes an independent attitude. Against his brother he stoutly maintains the historical character of the narrative of job, but discriminates between the Heb. Daniel and the Greek additions, refusing to comment upon the Song of the Three Children as not being in the original.

Of his doctrinal standpoint little can be learnt from his published remains. His temper was not controversial, and he has no place in the history of polemical theology—a circumstance which has saved him from the stigma of heterodoxy, but consigned his life and works to comparative obscurity.

[H.B.S.]

Polycrates (1), bp. of Ephesus in the last decade of 2nd cent. When Victor of Rome sought to unify the practice of the whole Christian world in the matter of Easter celebration, he first asked for meetings of bishops in different places to report on the practice of their localities. This request was made in the name of his church, as we learn from the use of the plural in the reply of Polycrates. From every other place, as far as we can learn, the answer was that they celebrated the feast of our Lord's Resurrection on no other day than Sunday; but Polycrates, writing in the name of the bishops of Asia, declared that they had preserved untampered the tradition to celebrate only on the 14th day of the month, the day when the Jewish people put away their leaven. He appeals to the authority of the great luminaries which the Asian church could boast, and whose bodies lay among them, Philip, one of the twelve apostles, and his three daughters, John, who lay on our Lord's breast, a priest who wore the πέταλον, Polycarp of Smyrna, Thraseas of Eumenia, Sagaris, Papirius, Melito, all of whom had observed the 14th day, according to the Gospel, walking according to the rule of faith. Polycrates himself had followed the traditions of his kindred, seven of whom had been bishops before him, and had been confirmed in his view by his own study of the whole Scripture and by conference with brethren from all the world. Although his letter bore no signature but his own, he claims that it had received the assent of a great number of bishops (Eus. H. E. v. 24). For the sequel see.

[G.S.]

Pomponia Graecina, one of the earliest and most distinguished Roman converts. Tacitus (Annals, xiii. 32) tells us, referring to 57 or 58, that Pomponia Graecina, a distinguished lady, wife of the Plautius who returned from Britain with an ovation, was accused of some foreign superstition and handed over to her husband's judicial decision. Following ancient precedent, he heard his wife's cause in the presence of kinsfolk, involving, as it did, her legal status and character, and reported that she was innocent. She lived a long life of unbroken melancholy. After the murder of Julia, Drusus's daughter, by Messalina's treachery, for 40 years she wore only the attire of a mourner. For this, during Claudius's reign, she escaped unpunished, and it was afterwards counted a glory to her. This is the only notice of her in ancient literature. She came into prominence through De Rossi's discoveries in the catacomb of Callistus (Roma Sotterranea, ii. 360–364). De Rossi identified her with St. Lucina (of. Aubé, Hist. des perséc. t. i. p 180). Cf. for other notices Brownlow and Northcote's Roma Sott. t. i. pp. 82, 83, 278–282. De Rossi (op. cit. t. i. pp. 306–351) discusses the crypt and family of St. Lucina at great length (cf. also his Bullettino di Archeol. Crist. passim).

[G.T.S.]

Pontianus (3), bp. of Rome from July (?) 21, 230, to Sept. 28, 235. These dates, given in the Liberian Catalogue, are probably correct, though later recessions of the Pontifical give them differently. The same record states that he was, with Hippolytus a presbyter, banished to Sardinia, which it describes as "nociva insula," implying possibly that he was sent to the mines there. His banishment doubtless took place under Maximinus, who succeeded Alexander after the assassination of the latter in May 235. The date, Sept. 28, 235 was probably that of his deprivation only.

His only episcopal act of which anything needs to be said is his probable assent to the condemnation of Origen by Demetrius of Alexandria. Jerome (Ep. ad Paulam, xxix. in Benedict. ed.; Ep. xxxiii. in ed. Veron.) says of Origen: "For this toil what reward did he get? He is condemned by the bp. Demetrius. Except the priests of Palestine