[99] In the fifth century an order of monks was established at Constantinople who practised this ceaseless worship. They were called Acoimetæ, or the Watchers. They are described at length in Bingham's Antiquities, Book VII., ch. ii., sect. 10, and in Smith's Dict. Christ. Antiqq., vol. i., p. 13. A similar attempt was made in the reigns of James I. and Charles I. by the well-known Nicholas Ferrar in a monastic institution which he planned in connection with the Church of England: see the article in the Dictionary of National Biography upon his name.
[100] The early Church has left us a treatise showing how thoroughly it recognised its duty in this respect. The "Pædagogue" or the "Instructor" of Clement of Alexandria is a handbook of the social life of the early Christians, teaching them what to do and wear and say under every conceivable circumstance. Clement thinks nothing too trivial for the rule of Christian principle, prescribing the kind of clothes, shoes, and beds which should be used. He may seem at times to border on the ludicrous in his minuteness; but then we cannot realise how profoundly paganism had corrupted human life and manners. Thus in Book III., ch. xi., he treats of the management of the hair by men. Paganism had introduced many sensual practices in this direction. Clement lays down: "Let the head of men be shaven, unless it has curly hair. But let the chin have the hair. But let not twisted locks hang far down from the head gliding into womanish ringlets.... Since cropping is to be adopted, not on account of elegance, but for the necessity of the case; the hair of the head, that it may not grow so long as to come down and interfere with the eyes, and that of the moustache similarly which is dirtied in eating, is to be cut round, not by a razor, for that were unbecoming, but by a pair of cropping scissors. But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror." This treatise of a very early Christian writer can be easily consulted in Clark's Ante-Nicene Library.
[101] There is an ancient tradition that our Lord bade the apostles remain twelve years in Jerusalem before they dispersed to preach the gospel all the world over (Eusebius, H. E., V., xviii.). Some think that the famine and persecution which now happened may have been the occasion of their dispersion.
[102] It is noteworthy, indeed, that it was with Tyre and Sidon in the days of Herod as it was with them in the earlier days of King Solomon and of the prophets. In 1 Kings v. 10, 11 we see that Hiram, king of Tyre, depended on Solomon for food: "So Hiram gave Solomon timber of cedar and timber of fir according to all his desire. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year"; with which may be compared Ezekiel xxvii. 17.
[103] The story of the death of Herod Agrippa as told by Josephus, Antiqq., Book XIX., ch. viii., is in striking unison with that given in the Acts. "Now when Agrippa had reigned three years over all Judea, he came to the city Cæsarea, formerly called Strato's Tower; and there he exhibited shows in honour of Cæsar, upon his being informed that there was a certain festival celebrated on account of his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity through his province. On the second day of which shows he put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theatre early in the morning; at which time the silver of his garment, being illuminated by the fresh reflexion of the sun's rays upon it, shone out after a surprising manner, and was so resplendent as to spread a terror over those that looked intently upon him; and presently his flatterers cried out, one from one place, and another from another (though not for his good), that he was a god; and they added, 'Be thou merciful to us; for though we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.' Upon this the king did neither rebuke them, nor reject their impious flattery. But as he presently afterwards looked up he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him, and fell into the deepest sorrow. A severe pain also arose in his stomach, and began in a most violent manner. He therefore looked upon his friends, and said, 'I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to accept of what Providence allots, as it pleases God; for we have by no means lived ill, but in a splendid and happy manner.' When he said this his pain became violent, and he was carried into the palace." The reference to the owl relates to a story about Agrippa's earlier life told by Josephus in his Antiqq., Book XVIII., ch. vi. The Emperor Tiberius had bound Agrippa, and placed him in his purple garments opposite his palace, with a number of other prisoners, among whom was a German. An owl perched on a tree near Agrippa, whereupon the German predicted that he would be freed from his bonds, and be raised to highest station; but that when he saw the owl again his death would be only five days distant.
[104] The Jews themselves received at the same time the support of their foreign proselytes. Helena, Queen of Adiabene, sent liberal gifts to Jerusalem to support the famine-stricken multitudes of that city, as Josephus tells in his Antiquities, XX., ii., 5. Cf. Lewin's Life of St. Paul, vol. i., p. 108, where the reader will find engravings of her mausoleum as it is still to be seen at Jerusalem.
[105] One great lesson which the true expositor will derive from this typical history is this, the long, doubtful, painful strife which the battle of truth and justice ever involves. The struggle for Gentile freedom waged by St. Paul is typical of the battle for freedom of conscience, for freedom of knowledge, for human rights against slavery, and of every other battle against tyranny and wrong which the world has ever seen. The combat has ever been long and wearisome, and the chiefest of God's champions have always been compelled to suffer much for their support of the truth, which must, however, triumph in the long run.
[106] See, for instance, ch. xiv. 4: "Part held with the Jews and part with the apostles"; and again, verse 14: "But when the apostles Barnabas and Paul heard of it." It must be remembered that the term apostle was one used very freely among the Jews to signify the official delegates of the high priest, the Sanhedrin, or even the smallest synagogue. It has, however, gained a sanctity and special application in the Christian Church which causes a certain amount of mental confusion. At the same time, we must remember that the title apostle was continued in the primitive Church after the age of the Twelve. It was applied to their successors, as we learn from the Didache, xi.; Hermas, Sim. ix.; 15, 16, 25. Cf. Origen on John iv., and Euseb., H. E., i. 12.
[107] An elaborate plan of ancient Antioch, accompanied with a description of its various parts and references to the authorities for the same, will be found in Lewin's St. Paul, vol. i., p. 92.
[108] Hypæpa, for instance, was a celebrated sanctuary of Diana, between Sardis and Ephesus. Jewish inscriptions have been found there proving that a Jewish synagogue and community existed even in that pagan stronghold: see Revue Archéologique for 1885, vol. ii., p. 111.