and the occasion seems urgent and dangerous. He will not take St. Mark, but leaves him with St. Timothy. Erastus, St. Trophimus, and St. Paul leave Ephesus together, St. Trophimus probably intending to journey all the way to Rome in company with St. Paul, and then to take the great north road alone from Rome to Arles. But sudden sickness or the anticipation of serious dangers involved by the returning journey appear to have been too great for St. Trophimus to bear. They have scarcely left Ephesus when St. Trophimus is taken ill-so ill that he is obliged to be left at Miletus, and St. Paul and Erastus go on without him. When they reach Corinth Erastus remains there, and the rest of the journey (from Corinth to Rome) is taken by St. Paul alone.

On arriving there the shadows seemed to close around him. At first he is occupied with the care of the Churches. He sends Crescens to Gaul, probably to supply the place of St. Trophimus-who must now be absent for several months—and Titus to Dalmatia. Both probably start together, going in company as far as the north of Italy and then separating, Titus going to the East and Crescens to the West.1

I

The little company of Christians in Rome-all that

I know that in most of our Bibles the passage is written, "Crescens to Galatia," but in the Codex Sinaiticus the word is "Gallia" (see Revised Version), and both Gaul and the province of Galatia were equally called Galatia in the time of St. Paul, while the coupling with Dalmatia is very much more consonant with this reading than with the usual interpretation. In addition to this, too, both Eusebius and Epiphanius very definitely state that Crescens was sent to Gaul, and in the list of the seventy apostles drawn up by Dorotheus, Crescens is enumerated as Bishop of Chalcedon in Gaul; in that drawn up by Hippolytus he appears as Cresces, bishop of Carchedon in Gaul; while according to Sophronius he was the founder of the Church of Vienne in Gaul ("Encyclopædia Biblica').

have been left after the recent persecution-are still further harassed by trials, defections, and other losses.

St. Paul is taken prisoner a second time soon after his return, and this time has sad forebodings of the future. He says, "I am ready to be offered, and the time of my departure is at hand." St. Tychicus he sends to Ephesus to supply the place of St. Timothy, at the same time pathetically begging St. Timothy and St. Mark to come to him that he may see St. Timothy before he dies. He evidently feels his loneliness: "Demas hath forsaken me, having loved this present world-only Luke is with me." Even the reunion at Ephesus appears to have been spoilt by the maliciousness of Alexander, and the too short time of freedom is succeeded by the settled presage of approaching martyrdom.

Yet through the whole chapter, I think, there lies an undercurrent of remembrance of the old happy, vigorous days before his imprisonment, when Tychicus, Trophimus, Timothy, and St. Paul lived and worked together; of the days of the Ephesus riots; of nights and days upon the blue Ægean, when Christ was very near to them; and of many times of sweet companionship in seasons of peril and of parting, when, as on the coast at Tyre, the loving words and deeds of the disciples had made a very Paradise of danger.

Was there a third and final meeting between St. Paul and St. Trophimus? In spite of the local tradition of his death, did St. Trophimus ever return to Arles?

In the writings of Hippolytus we come across one pregnant sentence regarding him: "Trophimus, who was martyred along with Paul."

So that we have some grounds for believing that as soon as St. Trophimus was better, he did not (as he

might have done) evade the danger of the journey through Rome. If his courage had failed him at the outset of the journey, he hastened to rejoin St. Paul, stayed with him and shared with him the sufferings and the darkness of the final days, and (possibly) hand-inhand with him obtained the martyr's crown.

The following are some of the chief dates as given in history, or in the chronicles of "Matthew of Paris":

:

Archelaus banished to Vienne in Gaul
Pilate banished to Vienne in Gaul.

Herod Antepas banished to Lyons in Gaul
St. Peter comes to Rome

St. Mark preaches in Aquileia and writes his Gospel
Martyrdom of St. James the Greater

Invasion of Britain by Claudius

Coming of St. Mary and St. Martha to Provence
Coming of St. Trophimus to Arles.

Ordination of Linus and Cletus by St. Peter
Death of Mary Magdalene

Martyrdom of St. Peter and St. Paul

༦

The phantom of a cup that comes and goes?"

"Nay, monk! what phantom?" answer'd Percivale.

"The cup, the cup itself, from which our Lord
Drank at the last sad supper with His own.
This, from the blessed land of Aromat-
After the day of darkness, when the dead
Went wandering o'er Moriah-the good saint,
Arimathæan Joseph, journeying brought
To Glastonbury, where the winter thorn
Blossoms at Christmas, mindful of our Lord.
And there awhile it bode; and if a man
Could touch or see it, he was heal'd at once,
By faith, of all his ills. But then the times
Grew to such evil that the holy cup

Was caught away to Heaven, and disappear'd."

To whom the monk: "From our old books I know

That Joseph came of old to Glastonbury,

And there the heathen Prince, Arviragus,

Gave him an isle of marsh whereon to build;

And there he built with wattles from the marsh

A little lonely church in days of yore,

For so they say, these books of ours, but seem
Mute of this miracle, far as I have read.

But who first saw the holy thing to-day?"

Tennyson, "The Holy Grail."

TH

THE BIBLE OF GLASTONBURY

'HE counterpart, or rather "complement," of the Provençal tradition is to be found in Aquitaine, in Brittany, and in England.

In the Provençal legends, as we have seen, the name of St. Joseph of Arimathæa occurs as that of one member of the group of Eastern missionaries who came to the Rhone Valley in the neighbourhood of Marseilles, but one who simply passed through Provence on his way to Britain.

Again we find his traces at Limoges (the ancient Lemovices and Augustoritum). The old Aquitaine legends concerning St. Martial, the supposed first missionary apostle of Limoges, which have a definite history reaching, at least, as far back as the tenth century ("Fastes Episcop," vol. ii. p. 104), mention the name of St. Joseph of Arimathæa incidentally. St. Martial, accompanied by his father and mother (Marcellus and Elizabeth), St. Zaccheus (the publican of the Gospels), and St. Joseph of Arimathæa-all Hebrews-are represented as arriving at Limoges in the first century. St. Martial is said to have remained at Limoges; the name of St. Zaccheus is permanently associated with the romantic village and pilgrimage of Rocamadour, while that of St. Joseph has no local resting-place.1

Again we find traces of the disciples or companions of St. Joseph at Morlaix in Brittany. The local tradition here is that Drennalus, a disciple of St. Joseph of

1 In addition to the legend we find quasi-historical references to the mission of St. Martial in ecclesiastical literature: " Martialis, Lemovicum in Gallia episcopus et apostolus, una cum St. Petro (ut volent) ex Oriente Romani venit, indeque ab eo in Gallias amandatur; ubi Lemovicensibus, Turonnensibus, aliisque ad-fidem conversis, abiit (ut exactis ejus liquet) Ann. 74 (G. Cave, "Script. Eccles. Hist. Liter. Basilea," 1741, vol. i. p. 36).