and "Tribe" as Paul.

The Jewish rights, therefore, must have originated from Antiochus II. Now, throughout his reign, that king

was struggling with Ptolemy King of Egypt for predominance in the Ionian cities; and the constitution which

he introduced in Ephesus must have been intended to attach the city to his side, partly by confirming its

rights and freedom, partly by introducing a new body of colonists whose loyalty he could depend upon;

and among those colonists were a number of Jews.

This conclusion seems inevitable; and Professor E. Schurer has rightly held it. But the common view has

been hitherto that Antiochus II merely gave freedom to the Ionian cities, including Ephesus; and even so

competent an authority as Profe ssor Wilcken adopts the prevalent view. What Antiochus gave was not

mere freedom in our vague sense, but a definite constitution. The ancients knew well that freedom among a

large body of men is impossible without a constitution and written laws.

It is not likely to be suggested by any scholar that some Jews might have been made Ephesian citizens,

when the resident aliens who had helped in the war against Mithridates were granted citizenship by the

Ephesian State. No new Tribes were then instituted; the constitution remained undisturbed; and those

aliens would have to accept enrollment in one of the pagan groups or "Tribes," out of which the city was

constituted; and this we have seen that Jews could not accept. If there was a body of Jewish citizens in

Ephesus (as seems certain), they must have been placed there by some external authority; and, as we have

seen, the constitution was permanently settled by Antiochus II, so that no new Tribes had been instituted

and no modification by external authority had been made.

It is pointed out in chapter 17 that a new Tribe, whose name is unknown (because it was changed afterwards

to Sebaste), was instituted at this time for the new settlers whom Antiochus introduced. He doubtless

brought colonists of several nationalities, and avoided any pagan religious bond of Tribal unity. The Jews

constituted a special division (Chiliastys) in this Tribe.

Antiochus acted similarly in several of the Ionian cities, possibly even in them all. His changes are recorded

to have been ma de in the Ionian cities, and not to have been confined to Ephesus. The case of Ephesus may

be taken as typical of many other Asian cities; yet there are few cities in which it can be proved conclusively

that there was a body of Jewish citizens. As a rule, the individual Jews escape our notice: only general facts

and large numbers have been recorded.

A little more is known about the Jews of the Lycus Valley through the extremely important inscriptions

preserved at Hierapolis. Laodicea and Hierapolis, lying so near one another, in full view across the valley,

must be taken as a closely connected pair, and all that is recorded about the Jews of Hierapolis may be taken

as applying to those of Laodicea (apart from certain differences in the constitution of the two cities). The

subject will therefore find a more suitable place in chapter 29.

In each city where a body of Jewish citizens was formed, it was necessary to frame a set of rules

safeguarding their peculiar position and rights; for no rights could exist in a Greek city without formal

enactment in a written law. This body of law is called in an inscription of Apameia in Phrygia "the Law of the

Jews"; and the character of the reference shows beyond question that municipal regulations, and not the

Mosaic Law, are meant under that name. Apameia, therefore must have contained a class of Jewish citizens;

and its character and history have been investigated elsewhere. A similar law and name must have existed in

the other cities where there was a body of Jewish cit izens.

The Jews had come, or been brought, into Asia Minor during the time when Palestine was growing

Hellenised in the warmth of Seleucid favour. In their new homes they were even more kindly treated, and all

the conditions of their life were calculated to strengthen their good feeling to the kings, and foster the

Hellenising tendency among them, at least in externals. They necessarily used the Greek language; they

became accustomed to Greek surroundings; they learned to appreciate Greek science and education; and