I Will Be – Illyricum

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I Will Be

See GOD, NAMES OF.

I, I Am, I Am That I Am

See GOD, NAMES OF.

Iacimus

i-as'-i-mus.

See ALCIMUS.

Iacubus

i-ak'-u-bus ('Iakoubos 1 Esdras 9:48): "Akkub" in .

Iadinus

i-ad'-i-nus (Iadeinos; 1 Esdras 9:48, the King James Version Adinus): Same as Jamin of .

Ibhar

ib'-har (yibhchar, "He (God) chooses"; in Codex Sinaiticus, Codex Vaticanus, Ebear, in Chronicles, Codex Vaticanus, Baar; Codex Alexandrinus, Iebaar): One of David's sons, born at Jerusalem; son of a wife and not of a concubine (; ); otherwise unknown. His name in all three lists follows Solomon's.' In the Peshitta, "Juchabar."

Ibis

i'-bis. In , yanshoph, which is rendered "owl," apparently indicates the sacred ibis (Ibis religiosa). The Septuagint gives eibis and Vulgate (Jerome's Latin Bible, 390-405 A.D.) ibis; the Revised Version, margin "bittern."

See OWL.

Ibleam

ib'-le-am (yibhle`am); A town in the territory of Issachar which was assigned to Manasseh (). This tribe, however, failed to expel the inhabitants, so the Canaanites continued to dwell in that land (). It was on the route by which Ahaziah fled from Jehu. He was overtaken and mortally wounded "at the ascent of Gur, which is by Ibleam" (). The name appears as Bileam in ; and it probably corresponds to Belmen of Jth. It is now represented by the ruin of Bel`ameh on the West of the valley through which the road to the south runs, about half a mile from Jenin. In , where it is said that Zechariah the son of Jeroboam was slain by Shallum "before the people," this last phrase, which is awkward in the Hebrew, should be amended to read "in Bileam." Possibly "Gath-rimmon" in is a clerical error for "Ibleam."

W. Ewing

Ibneiah

ib-ne'-ya (yibhneyah, "Yah buildeth up"): A Benjamite, son of Jeroham ().

Ibnijah

ib-ni'-ja (yibniyah or yibhneyah, "Yah buildeth up"): A Benjamite, father of Reuel ().

Ibri

ib'-ri (ibhri, "a Hebrew"): A Merarite Levitt, son of Jaaziah ().

Ibsam

ib'-sam (yibhsam, "fragrant," the King James Version Jibsam): Descendant of Issachar, family of Tolah ().

Ibzan

ib'-zan (ibhtsan): The 10th judge of Israel. His city is given as Bethlehem (whether of Judah or Zebulun is not stated). He judged Israel 7 years, and when he died he was buried in his native place. The only personal details given about him in the Biblical narrative are that he had 30 sons and a like number of daughters. He sent all of his sons "abroad" for wives and brought husbands from "abroad" for all his daughters. The exact meaning of ha-chuts, "abroad," is mere matter of speculation, but the great social importance of the man and, possibly, alliances among tribes, are suggested in the brief narrative (). Jewish tradition identifies Ibzan with Boaz of Bethlehem-Judah (Talmud, Babha', Bathra', 91a).

Ella Davis Isaacs

Ice

is (qerach): Ice is almost unknown in Palestine and Syria except on the highest mountains. At moderate heights of less than 4,000 ft. a little ice may form during the night in winter, but the warm rays of the sun melt it the next day. A great quantity of snow is packed away in caves in the mountains during the winter, and is thus preserved for use in the summer months. The word is found in the Bible in three places where it describes God's power. "Out of whose womb came the ice? And the .... frost" (); "By the breath of God ice is given" (); "He casteth forth his ice like morsels" ().

Figurative: Untrue friends are compared to streams "which are black by reason of the ice" ().

Alfred H. Joy

Ichabod

ik'-a-bod, i'-ka-bod (i-kha-bhodh, "inglorious"; Codex Vaticanus, ouai barchaboth; Codex Alexandrinus, ouai chaboth, Atimos): Son of Phinehas, Eli's son, slain at the battle of Aphek when the ark was taken. Ichabod was born after his father's death. His mother gave him this name on her death-bed to indicate that the "glory (had) departed from Israel" (). He was thus important as a symbol, though little is recorded of him as an individual. His nephew Ahijah was one of those who tarried with Saul and the six hundred at Gibeah just before Jonathan's brave attack upon the Philistines ( f).

Henry Wallace

Iconium

i-ko'-ni-um (Ikonion, also Eikonion, on inscriptions): Iconium was visited by Paul on his first and on his second missionary journey ( ), and

if the "South Galatian theory" be correct, probably also on his third journey. His sufferings there are referred to in .

1. Topographical Position:

The topographical position of Iconium is clearly indicated in Acts, and the evidence of Ac has been confirmed by recent research. Was Iconium in Phrygia or in Lycaonia, and in what sense can it be said to have belonged to one ethnical division or the other? The majority of our ancient authorities (e.g. Cicero, Strabo, Pliny), writing from the point of view of Roman provincial administration, give Iconium to Lycaonia, of which geography makes it the natural capital. But Xenophon, who marched with Cyrus' expedition through Phrygia into Lycaonia, calls Iconium the last city of Phrygia. The writer of makes the same statement when he represents Paul and Barnabas as fleeing from Iconium to the cities of Lycaonia--implying that the border of Phrygia and Lycaonia passed between Iconium and Lystra, 18 miles to the South. Other ancient authorities who knew the local conditions well speak of Iconium as Phrygian until far into the Roman imperial period. At the neighboring city of Lystra (), the natives used the "speech of Lycaonia." Two inscriptions in the Phrygian language found at Iconium in 1910 prove that the Phrygian language was in use there for 2 centuries after Paul's visits, and afford confirmation of the interesting topographical detail in Ac (see Jour. Hell. Stud., 1911, 189).

2. In Apostolic Period:

In the apostolic period, Iconium was one of the chief cities in the southern part of the Roman province Galatia, and it probably belonged to the "Phrygian region" mentioned in . The emperor Claudius conferred on it the title Claudiconium, which appears on coins of the city and on inscriptions, and was formerly taken as a proof that Claudius raised the city to the rank of a Roman colonia. It was Hadrian who raised the city to colonial rank; this is proved by its new title, Colonia Aelia Hadriana Iconiensium, and by a recently discovered inscription, which belongs to the reign of Hadrian, and which mentions the first duumvir who was appointed in the new colonia. Iconium was still a Hellenic city, but with a strong pro-Roman bias (as proved by its title "Claudian") when Paul visited it.

3. Later History:

About 295 AD, an enlarged province, Pisidia, was formed, with Antioch as capital, and Iconium as a "sort of secondary metropolis." The Byzantine arrangement, familiar to us in the Notitiae Episcopatuum, under which Iconium was the capital of a province Lycaonia, dates from about 372 AD. Iconium, the modern Konia, has always been the main trading center of the Lycaonian Plain. Trade attracted Jews to the ancient Phrygio-Hellenic city (), as it attracts Greeks and Armenians to the modern Turkish town.

4. Thekla:

Paul's experiences at Iconium form part of theme of the semi-historical legend of Thekla, on which see Professor Ramsay's Church in the Roman Empire, 380 ff.

LITERATURE.

Ramsay Historical Commentary on Paul's Epistle to the Galatians, 214 ff; Cities of Paul, 317 ff. To the literature referred to in the notes to the latter book (pp. 448 ff) add Ath. Mitth., 1905, 324 ff; Revue de Philologie, 1912, 48 ff; Journal Hellenic Studies, 1911, 188 ff.

W. M. Calder

Idalah

id'-a-la, i-da'-la (yidh'alah): A town in the territory of Zebulun, named with Shimron and Beth-lehem (). The Talmud identifies it with Churyeh (Talm Jerusalem on Megh., I, 1). This, Conder thinks, may be represented by the modern Khirbet el-Chuwara to the South of Beit Lachm.

Idbash

id'-bash (yidhbash, "honeysweet"(?)): A man of Judah, one of the sons of the father of Etam (; Septuagint "sons of Etam").

Iddo

id'-o:

(1) ('iddo (?[~'adhadh, "to be strong"), "hap," "happy" (?), ): The "chief at the place Casiphia," who provided Ezra with Levites and Nethinim, the head of the Levitical body or school, said to be one of the Nethinim or temple slaves, but perhaps an "and" has slipped out, and it should read: "his brethren and the Nethinim." 1 Esdras 8:45,46 has "Loddeus (the King James Version "Saddeus"), the captain who was in the place of the treasury," keceph meaning silver. Septuagint has "in the place of the silver (en argurio tou topou) .... to his brethren and to the treasurers."

(2) (yiddo, "beloved," or "loving," ): Son of Zechariah, and captain of the half-tribe of Manasseh in Gilead, under David.

(3) (yiddo, "beloved," or "loving," ): One of those who had taken foreign wives. Another reading is Jaddai, the King James Version "Jadau." In 1 Esdras 9:35 "Edos" (the King James Version "Edes").

(4) (`iddo', "timely," ): Father of Abinadab, Solomon's commissary in Mahanaim in Gilead.

(5) (yiddo, "beloved," or "loving," ): A Gershomite Levite, son of Joah, called Adaiah in verse 41; ancestor of Asaph.

(6) (ye`do (Kethibh ye`di), or `iddo, "decked," "adorned"): Seer (chozeh) and prophet (nabhi), the Chronicler's "source" for the reign of Solomon (): "The visions of Iddo the seer concerning Jeroboam the son of Nebat"; and for the reign of Rehoboam (): "The histories of Iddo (`iddo) the seer, after the manner of (or, "in reckoning") genealogies"; and for the reign of Abijah (): "The commentary (midhrash) of the prophet Iddo" (`iddo). He may have been the prophet who denounced Jeroboam (), who is called by Josephus and Jerome Jadon, or Jaddo. Jerome makes Iddo and Oded the same.

(7) (`iddo, "timely," ): Grandfather (father, according to Ezra) of the prophet, Zechariah. See also ; ; (`iddo'). In 1 Esdras 6:1, "Addo."

(8) (`iddo', "decked," "adorned," ,): A priest who went up with Zerubbabel (12:4); one of the priestly clans which went up (12:16); perhaps same as (7).

Philip Wendell Crannell

Idle; Idleness

i'-d'-l, i'-d'-l-nes: Both words, adjective and noun, render different Hebrew words (from `atsel, "to be lazy," raphah, "to relax," and shaqaT, "to be quiet"). According to the Yahwistic narrative Pharaoh's retort to the complaints of the Israelites was a charge of indolence (,). It was a favorite thought of Hebrew wisdom--practical philosophy of life--that indolence inevitably led to poverty and want (; ). The "virtuous woman" was one who would not eat the "bread of idleness" (). In for the King James Version "abundance of idleness," the Revised Version (British and American) has "prosperous ease." In the New Testament "idle" generally renders the Greek word argos, literally, "inactive," "useless" (,). In "idle talk" corresponds to one Greek word which means "empty gossip" or "nonsensical talk."

T. Lewis

Idolatry

i-dol'-a-tri (teraphim, "household idols," "idolatry"; eidololatreia): There is ever in the human mind a craving for visible forms to express religious conceptions, and this tendency does not disappear with the acceptance, or even with the constant recognition, of pure spiritual truths (see IMAGES). Idolatry originally meant the worship of idols, or the worship of false gods by means of idols, but came to mean among the Old Testament Hebrews any worship of false gods, whether by images or otherwise, and finally the worship of Yahweh through visible symbols (,; ); and ultimately in the New Testament idolatry came to mean, not only the giving to any creature or human creation the honor or devotion which belonged to God alone, but the giving to any human desire a precedence over God's will (; ; ; ). The neighboring gods of Phoenicia, Canaan, Moab--Baal, Melkart, Astarte, Chemosh, Moloch, etc.--were particularly attractive to Jerusalem, while the old Semitic calf-worship seriously affected the state religion of the Northern Kingdom (see GOLDEN CALF). As early as the Assyrian and Babylonian periods (8th and 7th centuries BC), various deities from the Tigris and Euphrates had intruded themselves--the worship of Tammuz becoming a little later the most popular and seductive of all ()--while the worship of the sun, moon, stars and signs of the Zodiac became so intensely fascinating that these were introduced even into the temple itself (; ; ,; ; ; ).

The special enticements to idolatry as offered by these various cults were found in their deification of natural forces and their appeal to primitive human desires, especially the sexual; also through associations produced by intermarriage and through the appeal to patriotism, when the help of some cruel deity was sought in time of war. Baal and Astarte worship, which was especially attractive, was closely associated with fornication and drunkenness (,; compare f), and also appealed greatly to magic and soothsaying (e.g. ; ; ).

Sacrifices to the idols were offered by fire (); libations were poured out (; ); the first-fruits of the earth and tithes were presented (); tables of food were set before them (); the worshippers kissed the idols or threw them kisses (; ; ); stretched out their hands in adoration (); knelt or prostrated themselves before them and sometimes danced about the altar, gashing themselves with knives (,; for a fuller summary see EB).

Even earlier than the Babylonian exile the Hebrew prophets taught that Yahweh was not only superior to all other gods, but reigned alone as God, other deities being nonentities (; ,,; ,; ; ). The severe satire of this period proves that the former fear of living demons supposed to inhabit the idols had disappeared. These prophets also taught that the temple, ark and sacrifices were not essential to true spiritual worship (e.g. ; ). These prophecies produced a strong reaction against the previously popular idol-worship, though later indications of this worship are not infrequent (; ). The Maccabean epoch placed national heroism plainly on the side of the one God, Yahweh; and although Greek and Egyptian idols were worshipped in Gaza and Ascalon and other half-heathen communities clear down to the 5th or 6th century of the Christian era, yet in orthodox centers like Jerusalem these were despised and repudiated utterly from the 2nd century BC onward.

See also GOLDEN CALF; GODS; IMAGES; TERAPHIM.

LITERATURE.

Wm. Wake, A Discourse concerning the Nature of Idolatry, 1688; W.R. Smith, Lectures on the Religion of the Semites; E.B. Tylor, Primitive Culture; J.G. Frazer, Golden Bough (3 vols); L.R. Farnell, Evolution of Religion, 1905; Baudissin, Studien zur semitischen Religionsgeschichte; Beathgen, Der Gott Israels u. die Gotter der Heiden, 1888.

Camden M. Cobern

Iduel

id'-u-el (Idouelos): 1 Esdras 8:43, English versions, margin "ARIEL" (which see).

Idumaea; Idumaeans

id-u-me'-a, id-u-me'-anz.

See EDOM.

Ieddias

yed-i'-as, i-ed-i'-as, the King James Version Eddias (Ieddias): One who agreed to put away his foreign wife (1 Esdras 9:26); called also "Jezeias."

Iezer; Iezerites

i-e'-zer, i-e'-zer-its ('i`ezer, ): Contracted from ABIEZER (, etc.) (which see).

Igal

i'-gal (yigh'al, "he (God) redeems"; Septuagint variously Igal, Gaal, Ieol):

(1) One of the twelve spies sent by Moses from the wilderness of Paran; son of Joseph, tribe of Issachar ().

(2) One of David's heroes, son of Nathan of Zobah (). In he is "Joe (yo'el), the brother of Nathan."

(3) Son of Shemaiah of the royal house of David, descendant of Zerubbabel (, the King James Version "Igeal").

Igdaliah

ig-da-li'-a (yighdalyahu, "Yah is great"): Ancestor of certain persons who had a "chamber" in the temple in Jeremiah's time ().

Igeal

i'-ge-al, i'-je-al (yigh'al, "he (i.e. God) redeems"): A remote descendant of David (, the Revised Version (British and American) "Igal").

Ignorance

ig'-no-rans (sheghaghah; agnoia): "Ignorance" is the translation of sheghaghah, "wandering," "going astray" (, etc., "if a soul sin through ignorance," the Revised Version (British and American) "unwittingly," margin "through error"; ; ff; compare 35:11; ff; ; , "an error"). In the Law sheghaghah means "innocent error," such as had to be taken with consideration in judgment (see passages referred to). "Ignorance" is also expressed by the negative lo' with yadha`, "to know" (; ; ); also by bi-bheli da`ath, literally, "in want of knowledge" (; compare ; , translated "unawares," "unwittingly").

In the New Testament the words are agnoia, "absence of knowledge" (; ; ; ); agneoma, "error" (, the Revised Version margin "Greek: ignorances"); agnosia, "ignorance" (), "no knowledge" ( the Revised Version (British and American)); agnoeo, "to be without knowledge," "ignorant" (; ; , etc.), "not knowing" (, etc.), "understood not" (, etc.), "ignorantly" (, the Revised Version (British and American) "in ignorance"; ); idiotes, translated "ignorant" (), "unlearned" (, the Revised Version margin "him that is without gifts," and so in ,), "rude" (); agrammatos, once only in connection with idiotes (, "unlearned and ignorant men"); agrammatos corresponds to modern "illiterate" (compare ; ); idiotes originally denoted "the private man" as distinguished from those with a knowledge of affairs, and took on the idea of contempt and scorn. In Philo it denoted the whole congregation of Israel as distinguished from the priests (De Vita Mosis, III 29). With Paul (,,) it seems to denote "plain believers as distinguished from those with special spiritual gifts." In it may refer to the want of Jewish learning; certainly it does not mean ignorant in the modern sense.

Paul in , attributes the pre-Christian ignorance of God to "the ungodliness and unrighteousness of men, who hinder the truth in unrighteousness" (but the margin has, with the King James Version, "hold the truth, compare , Gr"); many, however (Alford, De Wette, Meyer and others), translation "hold back the truth." A willful ignorance is also referred to in f; . But there is also a less blameworthy ignorance. Paul at Athens spoke of "times of ignorance" which God had "overlooked" (); Paul says of himself that he "obtained mercy, because (he) did it (against Christ) ignorantly in unbelief" (); Peter said to the Jews () that they and their rulers rejected Christ "in ignorance" (compare ); and Jesus Himself prayed for those who crucified Him: "Father, forgive them; for they know not what they do"; (); in the necessary qualification of a high priest is that he "can bear gently with the ignorant and erring"--those who sin in ignorance or go astray (compare 9:7, "blood, which he offereth for himself, and for the errors of the people," margin "(Greek: ignorances"). Growing light, however, brings with it increasing responsibility, and the "ignorance" that may be "overlooked" at one stage of the history of men and nations may be blameworthy and even criminal at another.

W. L. Walker

Iim

i'-im (`iyim): Same as IYIM (which see).

Ije-Abarim

i-je-ab'-a-rim.

See IYE-ABARIM.

Ijon

i'-jon (`iyon; Septuagint in Kings has Ain, or Nain; in Chronicles Ion; Aion): A town in the territory of Naphtali, first mentioned in connection with the invasion of Ben-hadad, in the reign of Baasha. It was captured along with Da and Abel-beth-maacah (; ). It shared with these cities a similar fate at the hands of Tiglath-pileser in the reign of Pekah (). The name survives in that of Merj A`yun, "meadow of springs," a rich, oval-shaped plain to the Northwest of Tell el Qady, where the LiTany turns sharply westward to the sea. The ancient city may be represented by Tell Dibbin, an important site to the North of the plain.

W. Ewing

Ikkesh

ik'-esh (`iqqesh, "crooked"): A Tekoite, father of Ira, one of David's "thirty" (; ; ).

Ilai

i'-la-i, i'-li (`ilay): A mighty man of David (); called Zalmon in .

Iliadun

i-li'-a-dun, il'-i-ad-un (Eliadoun, 1 Esdras 5:58; the King James Version Eleadun): Possibly corresponding to Henadad in .

Ill; Ill-Favored

il, il-fa'-verd.

See EVIL-FAVOREDNESS.

Illumination

i-lu-mi-na'-shun: the King James Version, only, "the former days, in which, after ye were illuminated (the Revised Version (British and American) "enlightened"), ye endured a great fight of afflictions." The verb is photizo, rendered in 6:4 by "enlightened" and in both passages (and not elsewhere in the New Testament) being used to describe complete conversion. The verb, indeed, is used in such a technical way that Syriac versions render by "baptized," and it is not perhaps impossible that the author of He had baptism definitely in mind. (In the early church baptism is frequently described as "illumination," e.g. Justin, Apol., i.61.) But this probably would go too far; the most that can be said is that he means the state of mind of a full Christian and not that of a catechumen (compare also Baruch 4:2 the King James Version; Sirach 25:11).

Burton Scott Easton

Illustrious, The

i-lus'-tri-us (thaumastos): A title of rank and merit attached to the name of Bartacus, the father of Apame (1 Esdras 4:29, the King James Version "the admirable). Instead of "the illustrious" we should possibly read "colonel" (Ant., XI, iii, 5; EB, under the word).

See BARTACUS; APAME.

Illyricum

i-lir'-i-kum (Illurikon): A province of the Roman Empire, lying East and Northeast of the Adriatic Sea. In his Epistle to the Romans Paul emphasizes the extent of his missionary activities in the assertion that "from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ" (15:19). An examination of this statement involves three questions: What is the force of the preposition "even unto" (mechri)? What meaning is borne by the word Illyricum? and, At what period of his missionary career did Paul reach the limit here spoken of?

1. Force of "even unto":

In Greek, as in English, the preposition "unto" may either be exclusive or inclusive. In other words, Paul may mean that he has preached throughout Macedonia as far as the Illyrian frontier, or his words may involve a journey within Illyricum itself, extending perhaps to Dyrrhachium (mod. Durazzo) on the Adriatic seaboard, which, though belonging politically to Macedonia, lay in "Greek, Illyria." But since no word is said in the Ac of any extension of Paul's travels beyond the confines of Macedonia, and since the phrase, "I have fully preached," precludes a reference to a hurried or cursory tour in Illyricum, we should probably take the word "unto" in its exclusive sense, and understand that Paul claims to have evangelized Macedonia as far as the frontier of Illyricum.

2. Meaning of "Illyricum":

What, then, does the word "Illyricum" denote? It is sometimes used, like the Greek terms Illyris and Illyria, to signify a vast area lying between the Danube on the North and Macedonia and Thrace on the South, extending from the Adriatic and the Alps to the Black Sea, and inhabited by a number of warlike and semi-civilized tribes known to the Greeks under the general title of Illyrians (Appian, Illyr. 1; Suetonius, Tiberius, 16); it thus comprised the provinces of Illyricum (in the narrower sense), Pannonia and Moesia, which for certain financial and military purposes formed a single administrative area, together with a strip of coast land between Dalmatia and Epirus and, at a later date, Dacia. Appian (Illyr. 6) even extends the term to include Raetia and Noricum, but in this he appears to be in error. But Illyricum has also a narrower and more precise meaning, denoting a single Roman province, which varied in extent with the advance of the Roman conquest but was finally organized in 10 AD by the emperor Augustus. At first it bore the name superior provincia Illyricum or simply Illyricum; later it came to be known as Dalmatia (Tac. Annals, iv.5; Josephus, BJ, II, xvi; Dio Cassius, xlix.36, etc.). In accordance with Paul's habitual usage of such terms, together with the fact that he employs a Greek form which is a transliteration of the Latin Illyricum but does not occur in any other extant Greek writer, and the fact that he is here writing to the church at Rome, we may conclude that in Illyricum bears its more restricted meaning.

3. Relation to Rome:

The Romans waged two Illyrian wars: in 229-228 BC and in 219 BC, but no province was formed until 167, when, after the fall of the Macedonian power, Illyria received its provincial constitution (Livy, xlv.26). At this time it extended from the Drilo (modern Drin) to Dalmatia, which was gradually subjugated by Roman arms. In 59 BC Julius Caesar received as his province Illyricum and Gaul, and later Octavian and his generals, Asinius Pollio and Statilius Taurus, waged war there with such success that in 27 BC, at the partition of the provinces between Augustus and the Senate, Illyricum was regarded as wholly pacified and was assigned to the latter. Renewed disturbances led, however, to its transference to the emperor in 11 BC. Two years later the province was extended to the Danube, but in 9 AD, at the close of the 2nd Pannonian War, it was divided into two separate provinces, Pannonia and Illyricum (Dalmatia). The latter remained an imperial province, administered by a consular legatus Augusti pro praetore residing at Salonae (modern Spalato), and two legions were stationed there, at Delminium and at Burnum. One of these was removed by Nero, the other by Vespasian, and thenceforward the province was garrisoned only by auxiliary troops. It fell into three judicial circuits (conventus), that of Scardona comprising Liburnia, the northern portion of the province, while those of Salonae and Narona made up the district of Dalmatia in the narrower sense. The land was rugged and mountainous, and civilization progressed but slowly; the Romans, however, organized 5 Roman colonies within the province and a considerable number of municipia.

4. Paul's Relation to Illyricum:

The extension of Paul's preaching to the Illyrian frontier must be assigned to his 3rd missionary journey, i.e. to his 2nd visit to Macedonia. His movements during the 1st visit (:15) are too fully recorded to admit of our attributing it to that period, but the account in of his second tour is not only very brief, but the words, "when he had gone through those parts," suggest an extensive tour through the province, occupying, according to Ramsay, the summer and autumn of 56 AD.