14. "Gallio."-The Gallio who was at this time governor of Achaia, was the brother of the famous philosopher Seneca. His original name was M. Annæus Novatus; but being adopted by L. Junius Gallio, he took the name of that family. The mention which is made of him by his brother and other contemporary writers, is exactly in accordance with the character which he here exhibits. Seneca describes him as a modest man, of an amiable disposition, and greatly beloved. Statius calls him Dulcem Gallionem, “the sweet Gallio;" and Quintilian tells us that he was mild and gentle of speech. He is also described as an enemy to all vice, and an especial hater of flattery. He was a second time made proconsul of Achaia by Nero, who was under the tuition of his brother Seneca. But as he thus shared in his brother's prosperity, when in favour at court, so he also was a sharer in his downfall, when he incurred Nero's displeasure. He was, at length, as well as his brother, put to death by the order of that cruel tyrant.

18. "Cenchrea.”—This was a noted port belonging to Corinth, on the eastern shore of the isthmus which joins the Peloponnesus to the main land. It was a populous place, with a safe and commodious haven. Paul, after leaving Corinth, doubtless proceeded to Cenchrea to take a passage in some ship bound for the coast of Syria.

19. "Ephesus."-See the note on Eph. i. 1.

22. "Gone up, and saluted the church."—He landed at Cæsarea, went up and saluted the church at Jerusalem, and then set out on a journey to Antioch and Asia Minor.

“Antioch.”—This was the great Antioch, the capital of Syria, and is carefully to be distinguished from the Antioch in Pisidia. It was situated upon the left bank of the Orontes; the valley of which forms at this place a fertile plain, about ten miles long and five or six broad. It stood about 300 miles to the north of Jerusalem, and 23 miles from the place where the Orontes discharges itself into the Mediterranean. The town was built by Seleucus Nicator, who erected into an independent monarchy the dominions conquered by Alexander in Western Asia, and who named it after his father Antiochus. It then became the seat of this new empire, and as such, as well as from its commodious and central situation, it grew to be one of the largest and most important cities in the world; nor does it appear that it declined, but rather that it increased, when it became the capital of the Roman provinces in Asia. It ranked third, after Rome and Alexandria, among the cities of the empire. The early Jewish writers, when they wanted to express the idea of a great city, often did so by a reference to Antioch, in the terms, "as great as Antioch." Great numbers of Jews were settled there; for at this time the Jews were widely dispersed in and beyond the Roman empire, large bodies of them being found in most of the great cities; and to Antioch they had been in an especial manner allured, not only by the greatness of the city, its being the seat of an extensive commerce, and its proximity to their own countrybut by the civil privileges which had been granted by the Greek kings of Syria, and confirmed by the Romans, to such of the Jews as chose to settle there.

Strabo's account of the city may be taken to represent it as it appeared at the time when the believers in Christ received the name of Christians first at Antioch, and when it received repeated visits from the ardent apostle of the Gentiles. It then consisted of four distinct quarters, each having a wall of its own, and the whole enclosed by a common wall. These quarters marked the successive additions which the city received from the time of Seleucus, the founder, to that of Antiochus Epiphanes. He adds, that the town was little inferior in extent to Seleucia on the Tigris, and Alexandria in Egypt. Several of the Roman emperors were fond of spending their time at Antioch, as, besides the recommendations of its genial and salubrious climate, it abounded in all the conveniences, luxuries, and pleasures of life; the city being also renowned for its frequent festivals, and for the passion of its inhabitants for the games of the circus and the amusements of the theatre.

The subsequent history of the town is thus briefly stated in the 'Penny Cyclopædia,' art. ‘Antiocheia :'—"Antioch continued to be a city of great importance, notwithstanding the frequent and terrible visitations of earthquakes, till Chosroes the Persian took it, and nearly levelled it with the ground. It was rebuilt by Justinian, and again became a considerable place, and continued so till the time of the Crusades; to which epoch some assign the remains of a wall, or fort, on the hill to the south of the city. Antioch, after it was taken by the Crusaders under Godefroy and Boemond (A.D. 1098), became a Christian principality, under the European conquerors of Syria. The Sultan Bibars, in 1269, took it from the Christians, and destroyed its churches. It afterwards passed under Turkish dominion; but has never recovered its commerce and importance, which were transferred to Aleppo. Mr. Buckingham says, that the Christians of Antioch have not at present a single church, and that they assemble for prayer in a cavern, dedicated to St. John. Antioch was taken possession of by Ibrahim Pasha, Aug. 1, 1832, but was subsequently restored to the Sultan."

From the last sentences it will be seen that Antioch still exists as a town of some note, although grievously declined from its ancient importance. Mr. Buckingham has given a very ample description of it in his Travels among the Arab Tribes,' ch. xxvii.; from which the following particulars are principally taken. It now bears the modified name of Antāki, and is thought (on what authority is not said) to contain about 10,000 persons, including 150 Christian families, and 20 Jewish ones. Our own information, obtained from a Jewish Rabbi who had been at Antioch, states the present number of the Jews at 200. The language of the people is Turkish. The town is seated at the foot of a steep and bare hill, which terminates the range of Jebel Okrah, the Mount Casius of the ancients; having before it the wide valley before mentioned, which is thickly wooded and highly cultivated. The river which flows through it is here from 100 to 150 feet wide, and flows at the rate of about three miles an hour. It was formerly navigated up to the city, and might again be made navigable for sailing-boats, if cleared out below. It is now crossed by a substantial stone bridge. The town itself, although inferior only to Aleppo, Damascus, and Hamah, in size, and consequently larger than any of those on the coast, is not so well built as these generally are, and has no large public buildings of any beauty. The houses are mostly of stone, and are all pent-roofed, and covered with red tiles; many of them are three stories high, but more generally two, and the upper part is then constructed of wood. The streets are narrow, and have a high raised causeway of flat pavement on each side for foot-passengers, and a very narrow and deep path between for horses, seldom wide enough to admit of two passing each other. The bazaars are mostly open; and are unusually numerous in proportion to the size of the town, as this is a mart of supply for an extensive tract of country around it. All the articles in demand are found here in abundance, and the manufactures of the town itself consist in coarse pottery, cotton, cloth, some silk twist, several tanneries, and saddlery.

The Mohammedans have fourteen mosques; the Jews assemble for worship in a room in the house of their chief; and the Christians, as already mentioned, offer their prayers in a cave. There are two khans, and several fountains, all of them of a very ordinary kind. Much of the above, however, applies to the city as it stood before the terrible earthquake which devastated this part of Syria in 1822. Pliny Fisk, the American missionary, who visited it two years after, says that walls, mosques, and houses, were seen lying prostrate in every direction, filling the streets with ruins. He did not estimate the population at more than four or five thousand: and this is explained by his fellow-traveller, Mr. Madox, who states that four or five thousand perished by the earthquake. The inhabitants were then living in

huts outside the town. Since that time, the town seems to have been restored to nearly its former condition and population. The existing town, however, though loosely built, scarcely covers one-third of the space enclosed by the ancient walls, of which so much is preserved entire, that their line may easily be traced. Authorities differ as to the circuit enclosed by these walls: Mr. Buckingham says four miles, which is however much less than the amount assigned by ancient authorities: but these walls appear to have been for the most part of Roman work; and, very probably, were built by Justinian after the town had been ruined by the Persians; and which we may imagine to have been of much inferior extent to that of the original city. The N.W. wall runs along by the river, the S.W. one ascends the steep side of the hill that overlooks the city, that on the S.E. runs along its summit, and the N.E. one descends again over the side of the hill at the opposite extreme of the city, to meet that which ran along the river's bank. These walls are from thirty to fifty feet high, fifteen feet thick, and flanked with four hundred square towers. The northern portion within the ancient walls is now filled with one extensive wood of gardens, chiefly olive, mulberry, and fig-trees; and along the winding banks of the river tall and slender poplars were seen. The inhabitants still cherish the remembrance of St. Paul's visit to their city; and it is remarkable that one of the gates-that leading to Aleppo-is still called by all classes, Bab Bablous, or the gate of St. Paul. There are some remains of ancient aqueducts and bridges: and after heavy rains, antique marble pavements are visible in many parts of the towns; and gems, coins, cornelians, and rings, are very frequently found.

The Christian interest connected with this proud city-once "the Queen of the East," and then "the eye of the Eastern Church," and "Theopolis "-the city of God-may, in connection with the engraved illustration, probably render these details interesting to our readers. See Buckingham's Travels among the Arab Tribes;' Penny Cycl pædia;' Joseph. De Bello Jud.' vii. 3. 5; Life of Pliny Fisk,' c. xiii; Madox's Excursions,' ii. 74; Monro's Ramble in Syria,' ii. 140-143, &c.

AND it came to pass, that, while Apollos was

at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

the Holy Ghost since ye believed? And 2 He said unto them, Have ye received they said unto him, We have not so much as heard whether there be any Holy Ghost.

3 And he said unto them, Unto what then

1 Matt. 3. 11.

and would have made his defence unto the people.

34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.

35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?

36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.

37 For ye have brought hither these men,

which are neither robbers of churches, nor yet blasphemers of your goddess.

38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, 'the law is open, and there are deputies: let them implead one an| other.

39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.

40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.

41 And when he had thus spoken, he dismissed the assembly.

Gr. the temple-keeper. 3 Or, the court-days are kept. Or, ordinary.

Verse 9. "The school of one Tyrannus.”—There has been some difference of opinion on this subject. The word Tyrannus properly signifies a king, prince, or magistrate; but it was also a frequent proper name, as "King" is with us. Some think it denotes a magistrate of Ephesus, and that the "school" (xoàn), may signify his hall or gallery, in which people met for discourse and discussion,-this being a very common sense of the word both in Greek and Latin. The general conclusion is, however, to take it as a proper name; but then there still remains a difference as to the "school." Some take it to have been a gymnasium, in which wrestlers and other combatants in the public games exercised themselves; and which had perhaps been built at the expense of one Tyrannus, and bore his name. The more common opinion, however, is, that the xoàn was an academy or lecture-room, and that Tyrannus was the name of the teacher. But another question is whether he was a Jew, and his "school" such as those in which the doctors of the law instructed their disciples; or a Gentile rhetorician or sophist, and the place that in which philosophical lectures were delivered by him. When we consider that the place was Ephesus, and that Paul had withdrawn from the Jewish synagogue and separated the disciples, on account of the opposition of the Jews, it seems more likely that the school was that of a Gentile, and who was probably a convert-unless we suppose that the school of this Tyrannus happened to be vacant, and that Paul hired it for his occasions.

13. "

Vagabond Jews, exorcists."-These appear to have been strolling Jews, who went about from place to place, professing to tell fortunes, cast out devils, and effect cures by charms after the skill of the physician had been unavailing. The Heathen, observing that the Jewish religion was so different from their own and so peculiar in itself, rarely sought to understand it, but regarded it as a mysterious and incomprehensible system. The Jews were also by this system rendered a peculiar people, distinguished and separated from all others by many principles and modes of feeling. The sentiment of wonder, which was thus produced in the minds of the Heathen, was highly favourable to the pretensions which many unprincipled Jews made, to extraordinary or even supernatural powers. Hence, by all ancient testimony, Jewish, Christian, and Heathen, there were a great number of such vagrant pretenders, who went about, and obtained gainful employment among the heathen. Among the Jews themselves indeed there was, in all sincerity, a strong partiality for the arts of magic and superstition, which were studied freely by persons of the most ambitious pretensions to character and learning. With respect to the exorcists in particular, some notion of their ideas and prastices may be obtained from Josephus, who shows that the Jews had certain incantations which were believed to be effectual for the expulsion of devils, and which were greatly valued and venerated from being the supposed invention of Solomon. He mentions in particular one Eleazer, who made an exhibition of his art before Vespasian. He relieved those who were possessed of evil spirits from them; and this he did by drawing the devil forth by the nostrils of the possessed person. For this purpose he applied to his nose a ring, which had under it a root, the virtues of which had been discovered by Solomon, by which, and by repeating the name of Solomon and reciting the incantations which that wise king had composed, the devil was obliged to leave the possessed person, who immediately fell to the ground. Josephus states that they had also other forms of exorcism and modes of incantations, composed, as they believed, or professed to believe, by Solomon. See the note on ch. iv. 7.

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19. “Curious arts."-Ephesus was notorious for the addiction of its inhabitants to sorcery, magic, and such like "curious arts;" whence came the proverbial term of "Ephesian letters," to express all kinds of charms or spells. These Ephesian letters" were properly certain obscure words and incoherent sentences which the superstitious Ephesians were wont to write upon their girdles, or even to imprint upon their feet and other parts of their bodies, under the idea of securing themselves from harm or of procuring benefits.

24. "Silver shrines for Diana."-It is agreed that these shrines were models or representations of the famous temple of Diana at Ep.esus: but it is not exactly agreed of what kind these were. Some think they made those medals or coins, many of which are still extant. They have on the reverse a representation of the front of the temple, through the open doors of which the image of the goddess is seen. Others think that the shrines were small models of the temple in silver, with moveable doors, which being opened displayed the figure of the goddess. Such articles are mentioned in various passages of ancient authors; and this is the opinion which seems to us preferable. It appears that these shrines were purchased by the worshippers of Diana who resorted to Ephesus as relics, and, judging from their ideas on such matters, it is not unlikely that, on their return home, they set them up and consecrated them for their domestic worship. In pageants and processions the goddess was represented as borne about in a car resembling her own temple. It is possible that the men who wrought all these various articles, were those whose craft was considered by Demetrius to be endangered by the preaching of Paul.

27. "The temple of the great goddess Diana.”—The temple of Diana at Ephesus was counted as one of the seven

wonders of the world, on account of its extent and magnificence. The same rank was held by an earlier temple than that which existed at this time. Xerxes, the Persian king, who destroyed the idol temples wherever he came, spared that one on account of its extreme magnificence and grandeur: but it was set on fire, on the night Alexander the Great was born, and burned to the ground. This was done by a man named Erostratus, who confessed that he had done the deed to immortalize his name by the destruction of this wonderful building. To baulk him, it was decreed that his name should never be mentioned; but such a decree served only to make his name more memorable. Alexander offered to rebuild the temple, on condition that the Ephesians would allow his name to be placed in front; but this offer was respectfully declined. The materials saved from the fire were sold, and the women parted with their jewels; and the money thus raised served to carry on the work till other contributions came in. These were sent most liberally from all parts, and in a short time amounted to an immense treasure.

The new temple stood between the city and the port, and was built at the base of a mountain, at the head of a marsh, which situation is said by Pliny to have been chosen as less liable to earthquakes. It however had the effect of doubling the expenses; for vast charges were incurred in making drains to convey the water that came down the hill into the morass and the Cayster. It is said that in this work so much stone was used as exhausted all the quarries of the country. To secure the foundations of the conduits and sewers which were to support the weight of so prodigious a structure, Pliny says that there were laid beds of charcoal, well rammed, and over them others of wool, and that two hundred and twenty (or, as some copies [read, one hundred and twenty) years elapsed before this grand temple was completed by the contributions of all the cities of Asia (Minor or Proper?). It was 425 feet in length and 220 in breadth, supported by 127 marble pillars sixty feet high, of which thirty-six were curiously sculptured, and the rest polished. The pillars were said to have been the gifts of so many kings, and the basreliefs on one of them were wrought by Scopas, one of the most famous of ancient sculptors; and the altar was almost entirely the work of Praxiteles. The first architect, and he who appears to have planned the whole work, was Dinocrates, who built the city of Alexandria, and who offered to carve Mount Athos into a statue of Alexander. There are many coins extant which bear the heads of different Roman emperors, and exhibit on the reverse the temple with a frontispiece of two, four, six, or even eight columns. It was despoiled and burnt by the Goths, in the reign of the emperor Gallienus. The glory of Ephesus and its temple must however have been dimmed before this by the progress of Christianity. The city depended for its wealth upon its temple, which attracted from all parts multitudes of worshippers: the people knew this; and hence their clamour on the present occasion, and the effect of the representation made by Demetrius. The city and temple rose and flourished and fell together. The former is now an inconsiderable village; and of the latter nothing now remains but some fragments of ruin, and some broken columns.

DIANA OF EPHESUS.

28. "Diana of the Ephesians."-The heathen goddess Diana was primarily the moon, but was worshipped under a variety of names, characters, and forms. The same people sometimes worshipped the different qualities attributed to her, by different names and different impersonations. She was the goddess of hunting, of travelling, of chastity, of childbirth, of enchantments, &c.; and in her different characters she was Diana, Luna, Lucina, Hecate, Proserpine, besides many other names, derived from the places in which she was worshipped. Her most usual figure was that of a huntress, with a crescent on her head, and attended by dogs. But the Ephesian Diana was differently represented from any other, being figured with several tiers or rows of breasts-intimating that she was at Ephesus regarded as Nature-the mother of mankind. The image wore a sort of high-crowned cap or mitre; and its feet were nvolved in the garments. Notwithstanding what the "town-clerk" says, in verse 35, about "the image which fell lown from Jupiter," it seems that Mucianus, who had been three times consul, and whose authority Pliny follows Lib. xvi. 40), learnt at Ephesus that this famous image was the work of a very ancient sculptor named Canetias. As e further states that the original statue had never been changed, it must have been the same to which the "townlerk" here refers. It seems to have been an ugly little statue, made of several pieces of wood-generally said to be bony, but Mucianus thought vine-wood-which precludes the otherwise possible idea that the material might have allen from the sky in the form of an aerolite; and shows that the priests availed themselves of the remote antiquity nd uncouth form of this image, to persuade the people of its divine origin.

29. "The theatre."-Among the Greeks and the states of Greek origin-the theatre, the proper appropriation of which was for the celebration of the public games-was also used as the place of assembly for every kind of public buiness; and served for town-hall, senate-house, forum, &c., and harangues to the people were there delivered. Indeed,