[110] St. Paul, writing in 2nd Corinthians, speaks of himself as at times in perils of robbers. This danger may well have happened to him in the central districts of Asia Minor. There is an interesting story of St. John and the bandits in Eusebius, _H. E._, iii., 23. The incidents there told took place in Asia Minor.
[111] Iconium was in St. Paul's day the centre of an independent tetrarchy ruled by native princes. See Pliny's _Nat. Hist._, v. 27. The site of Iconium has never been uncertain. It was made the capital of their dominions by the Sultans of the Seldjuk Turks, and continued to occupy that position till the conquest of Constantinople. It is still called Konia, a modification of its original name, and still continues to attract a large population on account of the beauty and convenience of its situation, which gives it the title of the Damascus of Asia Minor. According to tradition Sosipatros, one of the seventy disciples, was the bishop of Iconium, and was succeeded by Terentius, another member of the same sacred company; _Acta Sanctorum_, June 20th, p. 67; Ramsay, _Historical Geography of Asia Minor_, p. 332. The latest account of Iconium as it is at present will be found in Sterrett's _Epigraphical Journey in Asia Minor_, printed among the Papers of the American School of Classical Studies at Athens, Boston, 1884. vol. ii., p. 188-225.
After a time, however, the Jews from Antioch made their way to Iconium and began the same process which had proved so successful at Antioch. They first excited the members of the Jewish synagogue against the apostles, and through them influenced the towns-people at large, so that, though successful in winning converts, St. Paul and his companion were in danger of being stoned by a joint mob of Jews and Gentiles. They had therefore to fly a second time, and when doing so they acted on the same principle as before. They again removed themselves out of the local jurisdiction of their enemies, and passed to Derbe and Lystra, cities of Lycaonia, a Roman province which had just been formed by the Emperor Claudius.[112]
[112] The apostles seem to have acted as in former times persons harassed by legal processes could do in this country. A writ directed to a sheriff only ran within his own county. A man could not be arrested under it if he passed one step beyond the county bounds, till countersigned by the sheriff of the county into which the delinquent had passed. Under the Roman empire the local liberties and jurisdictions were simply infinite, a fact which of course lent much assistance to persons persecuted as the apostles were. Derbe, for instance, was a native city of Lycaonia, and belonged to the Koinon or local assembly of that province. Lystra was situated indeed in Lycaonia, but being a Roman colony had therefore exceptional privileges, and scorned to belong to the local Assembly of native cities. See Ramsay, _Hist. Geog._, pp. 332, 375, 376.
Then after a time, when the disturbances which the Jews persistently raised wherever they came had subsided, the apostles returned back over the same ground, no longer indeed publicly preaching, but organising quietly and secretly the Churches which they had founded in the different towns through which they had passed, till they arrived back at Perga, where perhaps, finding no ship sailing to Antioch, they travelled to the port of Attalia, where they succeeded in finding a passage to that city of Antioch whence they had been sent forth.[113] This brief sketch will give a general view of the first missionary tour made in the realms of paganism, and will show that it dealt with little more than two provinces of Asia Minor, Pisidia and Lycaonia, and was followed by what men would count but scanty results, the foundation and organisation of a few scattered Christian communities in some of the leading towns of these districts.