years, and having seen such glorious results of his labors, soon began to think of revisiting some of his former fields of missionary exertion, more especially those Grecian cities of Europe which had been such eventful scenes to him, but a few years previous. He designed to go over Macedonia and Achaia, and then to visit Jerusalem; and when communicating these plans to his friends at Ephesus, he remarked to them in conclusion—"And after that, I must also visit Rome." He therefore sent before him into Macedonia, as the heralds of his approach, his former assistant, Timothy, and another helper not before mentioned, Erastus, who is afterwards mentioned as the treasurer of the city of Corinth. But Paul himself still waited in Asia for a short time, until some other preliminaries should be arranged for his removal. During this incidental delay arose the most terrible commotion that had ever yet been excited against him, and one which very nearly cost him his life.
It should be noticed that the conversion of so large a number of the heathen, through the preaching of Paul, had struck directly at the foundation of a very thriving business carried on in Ephesus, and connected with the continued prevalence and general popularity of that idolatrous worship, for which the city was so famous. Ephesus, as is well known, was the chief seat of the peculiar worship of that great Asian deity, who is now known, throughout all the world, where the apostolic history is read, by the name of "Diana of the Ephesians." It is perfectly certain, however, that this deity had no real connection, either in character or in name, with that Roman goddess of the chase and of chastity, to whom the name Diana properly belongs. The true classic goddess Diana was a virgin, according to common stories, considered as the sister of Apollo, and was worshiped as the beautiful and youthful goddess of the chase, and of that virgin purity of which she was supposed to be an instance, though some stories present an exception to this part of her character. Upon her head, in most representations of her, was pictured a crescent, which was commonly supposed to show, that she was also the goddess of the moon; but a far more sagacious and rational supposition refers the first origin of this sign to a deeper meaning. But when the mythologies of different nations began to be compared and united, she was identified with the goddess of the moon, and with that Asian goddess who bore among the Greeks the name of Artemis, which is in fact the name given by
