ST. PAUL.
DURING previous parts of this work we have, from time to time, alluded
to the presence of St. Paul at various places we have described; the
interest, however, every one feels in the great Apostle of the Gentiles
induces us to throw together in one chapter a brief summary of his
journeys in Asia Minor; the more so, that to a Christian, studying the
history of this portion of Western Asia, St. Paul stands out alone—“none
but himself can be his parallel.”
St. Paul’s missionary labours commenced from the period when the Holy
Ghost said, “Separate me Barnabas and Paul for the work whereunto I have
called them” (Acts xiii. 2); an order, doubtless, given at Antioch in
Syria, as they soon after started from Seleucia, the port of Antioch,
for Cyprus, the native home of Barnabas. Antioch was then the capital of
Northern Syria, and as much, if not more than Jerusalem, the centre of
Christian evangelization. Hence, the natural reason why at Antioch men
were “first called Christians.” Seleucia, too, at the mouth of the
Orontes, about twenty miles below Antioch, was the “key of Syria,” and
had, recently, obtained from Pompey the title of a “Free City,” an
honour which it long retained. Dr. Yates (long a resident in the
neighbourhood), in an interesting memoir on this city (in the Museum of
Classical Antiquities), mentions that the names of the piers at the
mouth of its harbour still preserve a record of St. Paul’s voyage, the
southern one being called after him, and the northern after Barnabas.
Structures so vast as these may easily have remained to the present day,
for Pococke states that some of the stones “are twenty feet long by five
deep and six wide, and fastened together by iron cramps.” The voyage
from Seleucia to Cyprus is, generally, short and easy.
The first place they made in the island was Salamis,[114] whence they
proceeded right across it to Paphos, the residence of the Roman
governor, Sergius Paulus, “a prudent man.” Here we have the remarkable
story of Elymas the sorcerer, and of the conversion of the governor on
witnessing the miracle by the hand of St. Paul. Cyprus was at that time,
as may be gathered from Dio Cassius, under the direct government of the
Emperor of Rome, together with Syria and Cilicia; but, a little later,
this historian adds that Augustus restored it to the Senate. St. Luke’s
title, therefore, of proconsul is correct, as that invariably given to
the rulers of the provinces belonging to the Senate. A Cyprian
inscription in Boeckh confirms this view. The occurrence of a person
called a “sorcerer” at the court of the Roman governor is quite in
accordance with the manners of the times. Thus, Juvenal sarcastically
speaks of the “Orontes flowing into the Tiber.”[115]
Footnote 114:
Salamis was on the east side of the island, nearly opposite to Syria;
and, in early times, the capital of the island. It was destroyed by
the Romans, but rebuilt with the name of Constantia. It was a little
to the north of Famagousta, the name of which, curiously enough, is
not of Latin origin, as might be supposed, but a lineal descendant of
the original Assyrian Ammochosta.
Footnote 115:
Juven. Sat. iii. 60; ib. vi. 584, 589; Horat. Od. i. xi.; Sat. ii. 1;
and Juven. iii. 13, and vi. 542, point out the number of Jewish
impostors of the lowest kind with whom Rome was then infested:
Juvenal, vi. 553, indicates the influence the so-called Chaldean
astrologers possessed there.
It has been often thought that, from the miracle over Elymas, dates the
change of the name of the apostle from Saul to Paul, and certain it is
that, subsequently to the words “Then Saul (who is also called Paul)”
(Acts xiii. 9), the first name does not occur again; moreover, in his
fourteen Epistles the apostle invariably calls himself Paul. So happened
it in earlier days, when Abram was changed into Abraham. It has been
further supposed that, as Barnabas was a native of Cyprus, the apostles
were induced to visit that island first; but, for their crossing to
Attalia in Pamphylia, in preference to any other port, no reason can be
assigned, though we may conjecture that they acted on information
obtained in Cyprus. The communication was no doubt easy and probably
constant. Attalia, as we have pointed out, was then, as now, a place of
some consequence, and almost the only port of southern Asia Minor:
thence they proceeded up the steep and rugged defiles of the Pamphylian
mountains to Perga, and, ultimately, to Antiochia in Pisidia. The sacred
writer records no event on their route thither, except the secession of
Mark, which probably took place soon after they had landed; nor has he
even given the reason that influenced Mark; but this may have been as
Matthew Henry has suggested: “Either he (Mark) did not like the work, or
he wanted to go and see his mother.” St. Paul, we know, felt acutely,
what he might fairly have considered as little short of a desertion;
indeed, this secession led, as we shall see hereafter, to the separation
between himself and Barnabas on the eve of his second missionary
journey.
Whatever Mark’s reasons, certain it is he did depart, and that St. Paul
pushed on with characteristic bravery through a country the nature of
which we have described when speaking of Cremna, Sagalassus, and of the
probable position of Perge; and which may be comprehended, in all its
fulness, by those who have time to study the valuable researches of
Leake and Hamilton, Spratt and Forbes, Arundell and Sir Charles Fellows.
It has been reasonably conjectured that, St. Paul travelling, as he
probably did a little before the full heat of the summer had commenced,
attached his small party to some large group or caravan travelling
inwards and northwards in the same direction. Many travellers, and
especially Sir Charles Fellows, have pointed out the annual custom
prevailing among the dwellers along the southern shores of Asia Minor,
of leaving their homes at the beginning of the hot weather, and of
migrating with their cattle and household property to the cooler valleys
of the mountains.
With regard to Antioch in Pisidia, we have already shown that Mr.
Arundell was the first to point out that some ruins, now called
Yalobatch, can scarcely be any other than those of this Antioch. We need
not, therefore, dwell any longer on this point, simply adding, that,
from its great commercial importance, St. Paul must have found there
many resident Jews, while we know that there was at least one synagogue.
On arriving at Antioch, the narrative in the Bible goes on to say that
the Apostles “went into the synagogue on the Sabbath-day, and sat down”;
then, after the reading the Law, as was and still is, the usual custom,
the rulers of the synagogue desired them to speak, and St. Paul gave one
of his most characteristic addresses, being, at first, well received by
his own countrymen, and, especially so, by those persons who, having
given up idol-worship, were usually known as proselytes. He was,
therefore, invited to preach on the following Sabbath-day, the
intervening week having been, no doubt, well employed in constant
meetings between St. Paul and these proselytes, and in earnest addresses
and exhortations. Hence, we are told that, on this second occasion,
“came almost the whole city together to hear the word of God.” But this
was more than the Jews could endure: so they stirred up the “chief men
of the city,” and the Apostles were soon after (we are not told how
soon) “expelled out of their coasts,” that is, ordered to go beyond the
limits of the Roman colony of Antioch; though, as they returned to it
again, shortly afterwards, it is likely that no formal decree of
banishment was promulgated against them. On this “they shook off the
dust of their feet against them.”[116]
Footnote 116:
The action used by the Apostles was, it will be remembered, in
obedience to the direct words of our Lord: “Whosoever,” said He,
“shall not receive you nor hear you, when ye depart thence, shake off
the dust under your feet as a testimony against them” (Matt. x. 14;
Mark vi. 11; Luke ix. 5). It was, in fact, a symbolical act, implying
that the city was regarded as profane. It may be presumed that the
“devout and honourable women” (Acts xiii. 50) were proselytes.
St. Paul’s speech, on the second Sabbath, is worthy of note as that in
which he first definitely stated the object of his mission; for, when
thus attacked by his own countrymen, he turned upon them with the words,
“It was necessary that the word of God should first have been spoken to
you; but, seeing ye put it from you and judge yourselves unworthy of
everlasting life, we turn to the Gentiles” (Acts xiii. 46). Strabo (vii.
3) has pointed out that “feminine influence” was a remarkable
characteristic of the manners of Western Asia in his day, and of this we
find the Jews availing themselves, on this occasion. Leaving Antioch,
then, the Apostles turned nearly south-east to Iconium, which, as we
have already stated, was, in those days, the chief town of the sub-
district of Lycaonia. The treatment the Apostles received at Iconium was
not very different from that they had experienced at Antioch. Here, as
there, “the unbelieving Jews stirred up the Gentiles,” but were not, for
some time, successful in their designs, as the Apostles were able to
abide there a long time, “speaking boldly in the Lord.” In fact, as at
Ephesus, “the multitude of the city was divided, and part held with the
Jews, and part with the Apostles” (xiv. 4). In the end, however, the
Jews prevailed: so the Apostles had to save themselves from being
stoned, by flight “unto Lystra and Derbe, cities of Lycaonia, and unto
the region that lieth round about” (ver. 6), “and there,” it is added,
“they preached the Gospel.”
We have, already, shown that there is some doubt as to the position of
these two towns, but that Mr. Falkener has probably found Lystra on the
side of a mountain called Karadagh, at a place called by the Turks Bin-
bir-Kalessi, or, the Thousand Churches. So, too, the site of Derbe has,
certainly, not been yet made out completely; but, from the similarity of
name, it may be at Divle, as suggested by Hamilton.
The narrative of what took place at Lystra is very interesting. At
first, we may presume that St. Paul preached to any chance groups that
collected around him: after some time, however, he saw a poor cripple
“who had never walked,” and “perceiving that he had faith to be healed,”
at once cured him, saying to him with a loud voice, “Stand upright on
thy feet.” Need we wonder that the astonishment of the people vented
itself in the natural exclamation that “the gods had come to us in the
likeness of men.” The narrative implies the existence, before the walls
of the city, of a temple of Jupiter (Acts xiv. 13), some traces of which
may, perhaps, still remain, and, if so, will serve, hereafter, for the
identification of the site. Messrs. Conybeare and Howson have pointed
out that the beautiful legend of the visit of Jupiter and Mercury to the
earth, in Ovid’s story of Baucis and Philemon, belongs to this part of
Asia Minor: the people of Lystra would, therefore, have been prepared to
recognize in Barnabas and Paul the Jupiter and Mercury of their own
fables. What was the “speech of Lycaonia” we have no means of telling,
no undoubted words of this dialect having, so far as we are aware, been
preserved.
But the Lycaonians, though, at first, so readily convinced of the
divinity of the Apostles, soon showed themselves as fickle as the
“foolish Galatians.” St. Luke adding, “and there came thither certain
Jews from Antioch and Iconium and persuaded the people, and having
stoned Paul, drew him out of the city, supposing that he was dead,” so
little lasting was the impression produced, even by the cure of one born
a cripple. It is, doubtless, to this attack upon him that St. Paul,
subsequently, alludes in the words, “Once was I stoned” (2 Cor. xi. 25).
That he was not killed, like St. Stephen, as Barnabas and his friends
feared and the Jews hoped, is a miracle in itself. Any how, he recovered
at once as “he rose up and came into the city,” and departed next day
“with Barnabas to Derbe.” It was at Lystra that St. Paul made the
acquaintance of Timotheus (or Timothy) his future constant and steadfast
companion. With Derbe ends all that has been recorded of St. Paul’s
First journey. On the return, however, of Paul and Barnabas, we learn
that they fearlessly visited again all the places where they had
previously preached, “confirming the souls of the disciples, and
exhorting them to continue in the faith.” At the same time, too, they
ordained “elders in every church,” praying with fasting, and commending
“them to the Lord, on whom they believed.”
The course of the Second missionary journey of St. Paul, most of which
falls within the limits of this volume, was probably determined on when
the Council of the Apostles at Jerusalem sent letters “unto the brethren
which are of the Gentiles in Antioch, in Syria, and in Cilicia” (xv.
23): it was manifestly, also, St. Paul’s own desire, for he says, “Let
us go again and visit our brethren in every city, where we have
announced the word of the Lord, and see how they do.” It was, on the
proposal of this second journey, that the famous dispute took place
between St. Paul and Barnabas, the former refusing to take with him
Barnabas’s kinsman Mark, because he had turned back before. For this
journey (at Attalia), therefore, “Paul chose Silas, and departed, being
recommended by the brethren unto the grace of God; and he went through
Syria and Cilicia confirming the Churches” (ver. 40). We cannot discuss
here the circumstances of this quarrel between the two “servants of the
Lord,” but one good result from it was, clearly, a far wider preaching
of the Gospel than might otherwise have occurred; as, by this
separation, two distinct streams of missionary labour were provided
instead of one; Barnabas taking the insular, while St. Paul took the
continental line.
We do not know which way St. Paul went on leaving Antioch, but it is
most likely he passed into Cilicia by the “Syrian Gates,” now called the
pass of Beilan, the character of which may be fully learnt from Mr.
Ainsworth and other travellers. For some unknown reason, Sacred history
does not give the name of a single place visited during this
confirmatory tour, till the Apostles reached Derbe and Lystra; though we
may feel sure, especially as the “Gentiles of Cilicia” are mentioned in
the letter of the Apostles, that St. Paul did not fail to visit his
native town, Tarsus, the “no mean city” of his address to the Roman
governor. At Tarsus, if anywhere in Cilicia, Christians would be surely
found who would be glad of the Apostle’s “confirming” words. From
Tarsus, St. Paul must have passed from S.E. to N.W., through the great
mountain barrier which separates the central table-land of Asia Minor
from the plain country in which Tarsus was situated. There are several
passes; the nearest to Tarsus and most direct, being that of the
“Cilician Gates,” a remarkable cleft, about eighty miles in length.
Ascending, probably, by this pass, St. Paul would reach the plains of
Lycaonia, at an altitude of about 4,000 feet above the sea, in four or
five days. At Lystra (probably) he met again the young disciple
Timotheus, “who was well reported of at Lystra and Iconium,” and who, at
St. Paul’s request, at once joined him: thence, “as they went through
the cities they delivered them the decrees for to keep that were
ordained by the Apostles and Elders that were at Jerusalem; and so were
the churches established in the faith, and increased in number daily.”
We are not told that, on this occasion, St. Paul met with any serious
opposition.
The brevity of the account of this journey is most disappointing, as we
do not know whether St. Paul visited even Antioch in Pisidia: all we
learn is that he was _ordered_ to “go through Phrygia and the region of
Galatia,” altogether new ground, and representing districts that could
not have been evangelized before. Yet even here the names of no towns
are recorded till he gets to Mysia: on the other hand, he was _not
permitted_ to preach the “word” in Asia; that is, within Roman “Asia,”
nor to enter Bithynia. Most likely, as suggested by Messrs. Conybeare
and Howson, he followed the great Roman lines of communication, and
passed by Laodicea, Philomelium, and Synnada.
It has been inferred from his use of the plural, “to the churches of
Galatia,” as the heading of his Epistle to that people, that there was
no one great church there, as at Ephesus or Corinth; but this seems to
us refining too much. We may, however, suppose that no special miracles
marked this journey, or, at all events, none which St. Luke thought it
necessary to notice. We learn from St. Paul himself (Galat. iv. 13) that
it was owing to bodily sickness that he preached to the Galatians in the
first instance, it may be, as has been suggested, on his way to Pontus,
from which distant province we know that some Jewish proselytes had come
to Jerusalem, and were present on the day of Pentecost (Acts ii. 11):
moreover, it is certain, from his Epistle to the Galatians, that he had
been well received by this inconstant people, a large and mixed
multitude having embraced Christianity.
As, in so many other instances, no clue is given us as to the further
route actually taken by the Apostles to Troas, but, by the Divine
prohibition to them of preaching in “Asia,” we may conjecture that the
time was not ripe for spreading the Gospel among the great cities of
Ephesus, Smyrna, or Pergamus. It will be noticed that the Apostles are
not forbidden to _enter_ Asia, as was the case with Bithynia, but only
not to _preach there_. Indeed, they could not, easily, have got to Troas
without passing through “Asia.”
The first seaport St. Paul reached must have been Adramyttium, which is
not, however, noticed here by name, though it is subsequently, when on
the voyage to Rome. Of this place we have, already, given some account:
and hence, it would seem, that the Apostle passed onwards to Assos and
Alexandria Troas, where the remarkable vision appeared to him which is
thus described:—
“And a vision appeared to Paul in the night. There stood a man of
Macedonia and prayed him, saying, Come over into Macedonia, and help us.
And, after he had seen the vision, immediately we endeavoured to go into
Macedonia, assuredly gathering that the Lord had called us for to preach
the Gospel unto them. Therefore, loosing from Troas we came with a
straight course to Samothrace....” (Acts xvi. 9, 10, 11).
Compelled as we are here to compress as much as possible what must be
said, we reluctantly desist from following St. Paul to Europe. We need,
therefore, only state that, after two years St. Paul returned to Antioch
in Syria and Jerusalem, passing, on his way, sufficient time at Ephesus,
so that “he himself entered into the synagogue, and reasoned with the
Jews” (xviii. 19), promising, at the request of the congregation, that
he would return to Ephesus, “if God will.” Having “saluted the Church”
(probably of Jerusalem) he returned to Antioch, and thence “departed and
went over all the country of Galatia and Phrygia in order, strengthening
all the disciples,”[117] arriving, ultimately, at Ephesus, where he
found Apollos, “an eloquent man, and mighty in the Scriptures” (xviii.
24).
Footnote 117:
The brief statement in the Acts does not tell us anything of the
course St. Paul took on this occasion; but as he went “over all the
country of Galatia and Phrygia in order,” we can have no doubt that
his visitation of the churches was complete, and that he went to all
or most of the places noticed in the previous journeys.
The visit of St. Paul to Ephesus was the period when it pleased God to
do for the later disciples what had been previously done, twelve or
thirteen years before, on the day of Pentecost: “the Holy Ghost came on
them, and they spake with tongues, and prophesied.” In the present
instance, it is enough to refer to the words in the narrative as given
in the Acts xix. 2: “He” (St. Paul) “said unto them, Have ye received
the Holy Ghost since ye believed? And they said unto him, We have not so
much as heard whether there be any Holy Ghost,” &c.... “When they heard
this, they were baptized in the name of the Lord Jesus; and when Paul
laid his hands upon them, the Holy Ghost came on them, and they spake
with tongues, and prophesied.”
At Ephesus St. Paul dwelt more than two years, diligently preaching the
Gospel, and “disputing daily in the school of one Tyrannus.” No
opposition appears to have arisen for some time; indeed, for three
months, he was allowed the use of even the synagogue; but, in the end,
the idol-brokers felt their trade was in jeopardy, and, especially, men,
who, like Demetrius, the silversmith, making the “silver shrines for
Diana, brought no small gain unto the craftsmen.”
As at Corinth, St. Paul at Ephesus was brought, face to face, with
Asiatic superstition, withstanding even magic arts, as Moses did,
Jannes, and Jambres, and, also, “exorcists.” What this “magic” really
was has been much debated. Anyhow, the Talmud tells us that a “knowledge
of magic” was required as a necessary qualification for a seat in the
Sanhedrin, so that the councillor might be able to try those accused of
such practices, though some of these need not, necessarily, have been of
evil intention: it is clear, however, from the case of Sceva (xix. 14),
that many of the “exorcists” made a bad use of any superior knowledge
they possessed or pretended to have. St. Paul’s success, however, in
putting down this species of knavery, was so complete, that a large
number of the exorcists submitted to him, and burnt their books, which
were valued at a very high price. The “town-clerk” was, doubtless, as we
have remarked before, a Roman officer, and, as the keeper of the public
records, one of the most important personages in the town. His language
in putting down the _émeute_ in the theatre clearly shows this; but, as
he evidently refers to others of greater power than himself, we hardly
think, as some have done, that he was himself one of the “Asiarchs,” or,
as our translation has it, “chiefs of Asia.” His language shows that he
was not unfriendly to St. Paul (though not necessarily that he was,
himself, a Christian); and, further, that he well knew how to deal with
a multitude, “the more part of whom knew not wherefore they were come
together.”
We have now brought nearly to an end the short outline we felt it
necessary to give of St. Paul’s journeying in Asia Minor. It is probable
that, soon after the disturbance in the theatre, he left for Macedonia;
so that the rest of his connection with Asia Minor or with the Greek
islands may be summed up in a few words. After some time passed in
Macedonia, with a possible journey through Illyricum and Western Greece,
which occupied him for three months (xx. 3), St. Paul returned to the
north, and, passing by Philippi and Neapolis, crossed the Ægæan to
Alexandria Troas. This second visit to Troas is chiefly notable for the
story of the boy Eutychus, who, overcome with sleep when St. Paul
continued his speech until midnight, fell to the ground and was killed.
It will be observed, that, in the miracle of his restoration to life,
St. Paul implied the use of the very words of our Saviour to the young
maiden: “She is not dead, but sleepeth.” Thence he proceeded alone on
foot twenty miles to Assos, through a district then, as now, richly
wooded, but with a good Roman road, long since in utter decay. It was a
lonely walk the great Apostle pursued then; but solitude is sometimes
required to give greater strength.
From Assos St. Paul took ship to Mytilene, proceeding onwards to Chios,
Samos, Trogyllium, and Miletus. At this last place, he summoned the
elders from Ephesus, and bade a solemn farewell to the Christians of
Asia, among whom he had laboured so long and so efficiently; and passing
thence by Coos and Rhodes to Patara, finally entered a ship there, and
sailed to Phœnicia (xxi. 1). At Trogyllium the Admiralty chart shows a
harbour that still bears the name of St. Paul’s Port. So far as we know,
with the exception of touching at Cnidus on his last voyage to Rome, St.
Paul had no further connection with Asia Minor.
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INDEX.
Abydus, Xerxes builds his bridge near, 5.
Ancyra, temple and inscription of Augustus, 144-147.
Antioch of Pisidia, site of, suggested by Mr. Arundell, proved by Mr.
Hamilton, 111-114.
Apamea, and the legend of the ark resting there, 133-135.
Argæus, Mt., near Cæsarea, ascended for the first time by Mr. Hamilton,
151.
Asia Minor, size of, 1;
less productive than of old, 2;
chief islands of, noticed here, Lesbos, Samos, Chios, Rhodus and
Cyprus, 156-171.
Aspendus, beauty of theatre at, 102.
Assus, importance of the monuments found there, 7.
Attali, gallant character of the family of, 31, 32.
Attalia (now Adalia), important port of, 99, 100.
Beaufort, Capt., discovery by of the granary of Trajan at Myra, 98.
Branchidæ, famous oracle and temple at, 48, 49;
important excavations at by Mr. Newton, 49-55.
Chios, through all history, ancient and modern, cruelly
treated by its neighbours, 159, 160.
Cnidus, important excavations at by Mr. Newton, 73-80.
Colossæ, satisfactorily identified by Mr. Hamilton, 142-143.
Cyprus, recent valuable researches in by Mr. Lang and General Palma di
Cesnola, 166-171.
Cyzicus, position of, 3.
Ephesus, one of the most important of the cities of W. Asia, 37;
discovery of its famous temple of Diana by Mr. Wood, 42-45.
Falkener, Mr., interesting notice of Mt. Karadagh and of Bir-bir-
Kalisseh, the 1,001 churches, 130.
Gomperz, Prof., interpretation by of some inscriptions found by Dr.
Schliemann, 27, 28.
Hierapolis, remarkable petrifactions near, 137, 139.
Hissarlik, the true site of ancient Troy, 10;
as also of new Troy, 29.
Iconium, its history, ancient and mediæval, 127-128.
Isaura, Mr. Hamilton identifies the site of, 125-126.
Lampsacus, for some time the home of Themistocles, 5.
Laodicea (ad Lycum), the chief town of Roman Proconsular Asia, 139-141.
Lesbos, general character of its citizens, 156-157.
Lystra and Derbe, difficulties in their identification, 129-130.
Magnesia (the Lydian), legends of Tantalus and Niobe connected with,
56, 57.
Mausoleum, or tomb of Mausolus, excavations at, by Mr. Newton, 62-70.
Miletus, great importance of its position as a port, and the parent of
more colonies than any other place in antiquity, 45-47.
Myra, remarkable beauty of its rock-cut tombs at, 97-98.
Palæ-scepsis, the MSS. of Aristotle discovered there, 9.
Patara, celebrated oracle at, 96.
Paul, St., missionary labours of, in Asia Minor, 172-186.
Philadelphia, famous resistance of, to the Turks in A.D. 1390, 58.
Philomelium, the best opium grown round it, 136 (and n.).
Phrygians, the ethnological relations of, 131-133.
Physcus (now Marmorice), Lord Nelson anchors his ships there, 80.
Pullan, Mr., discovery by, of a colossal lion near Cnidus, 77-80.
Rhodus, remarkable excavations in, at Camirus, by Messrs. Biliotti and
Saltzmann, 162-165.
Sagalassus, grand natural position of, 107.
Samos, history of, 157-159.
Sardes, importance of in ancient history, 59-61.
Sarkophagi, so named from the stone found at Assus, 8.
Schliemann, Dr., remarkable early career of, 12-14;
excavations by, at Troy, 14-24;
his reasons for believing Hissarlik the site of Troy, 16 (n.).
Selge, position of, not quite certain, 108, 109.
Selinus (in Cilicia), the death-place of the Emperor Trajanus, 117.
Sinope, the royal residence of the kings of Pontus, 153, 154.
Smyrna, long endurance of, as a great port, 34, 35.
Soli (in Cilicia) and solecisms, 121 (n.).
Stratonicea, remarkable inscription of Diocletian thence, 81, 82.
Tarsus, abundant interesting notices of, 113-116.
Telmessus, famous for its augurs, 95.
Termessus, remarkable position of, 104.
Troy, various theories as to its true position, 11.
Xanthus, in Lycia, curious story of, 86-89;
discoveries at, by Sir Charles Fellows, 89-95.
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WYMAN AND SONS, PRINTERS, GREAT QUEEN ST., LINCOLN’S-INN FIELDS.
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● Transcriber’s Notes:
○ An entry for the Index was added to the Table of Contents.
○ Some footnotes did not have a legible number and were renumbered
to the best-match reference number in the text.
○ Incorrect Greek accent and breathing marks were silently
corrected.
○ In cases where the author mis-spelled words in very well-known and
well-documented excerpts from classical works, the incorrect
spelling has been corrected
○ Typographical errors were silently corrected.
○ Text that was in italics is enclosed by underscores (_italics_).