Life of St. Paul for the Young, X–XIV

LIFE OF ST. PAUL FOR THE YOUNG. BY GEORGE LUDINGTON WEED. CHAPTER X. THE LONE FUGITIVE IN ARABIA— THE RETURN TO DAMASCUS AND JERUSALEM. The New Commission — In the Synagogues — Hatred and Danger — Needed Teaching — Arabia — Moses — Elijah— Return to Damascus — Again in the Synagogue — Plot to Kill — The Escape— Return to Jerusalem — Suggestive Scenes — Changed Circumstances — Relation to Christians. Saul had now no use for the commission from Theophilus, the false high priest on earth, to destroy the bodies of men; for he had a promise of one froin Jesus himself, the great high priest in heaven, to save the souls of men. We may imagine him spending a few days with Ananias and a few others who rejoiced in his conversion, talking together of their Lord and of his appearance to the new disciple. We are told that ' 'Straightway he preached Christ in the synagogues, that he is the Son of God" — the same synagogues for which he had started with evil intent. Jewish hatred was at once excited. There was danger of his own arrest, perhaps by the very men whom he had brought, and who now called him a traitor to the religion he had professed, and to the high priest who had sent him to Damascus. So it was wise for him to leave the city. Besides, he was not yet ready for his great work. He had sat at the feet of Gamaliel to fit himself to be a teacher of Jewish law; but he needed much Copyright, 1899, by George W. Jacobs &Co., Philadelphia.

282 IMPROVEMENT ERA. more the great, the divine Teacher to fit him for tha mission of the apostle which he was to become. Jesus, after his bajtism, and before beginning his ministry, ' 'returned from Jordan and was led by the Spirit into the wilderness." Saul, in like manner, after his baptism, and before beginning his ministry, sought solitude where he could be alone with God, pray to him and be taught by his Spirit. He went into Arabia, among the mountains by the Red Sea. It was where Moses "came to the mountain of God, " and communed with him. Would not Saul here recall the speech of Stephen which he had heard in the Cilician synagogue, in Jerusalem, in which the martyr spoke of the leader and lawgiver of Israel being in this very region fifteen hundred years before? There "the angel of the Lord" — the Lord himself — "appeared unto Moses in a flame of fire." So had Saul seen him in "a great light from heaven." Out of the one the Lord had called, "Moses, Moses;" out of the other, "Saul, Saul." There came a voice from the one saying, "I am the God;" and from the other, "I am Jesus of Nazareth." Moses hid his face and was afraid: Saul fell to the earth trembling and astonished. The Lord spake to Moses of the persecution of his people in Egypt; and to Saul of that in Jerusalem and elsewhere by himself. To Moses the Lord gave a command saying, "Come now, and I will send thee to Pharaoh." To Saul he gave another, to "bear his name before kings. " As Saul mused on these things, he must have heard the echo of the voice uttered long before, ' 'The place whereon thou standest is holy ground. ' ' Nor would Saul forget Elijah who, in despair, had fled to the same spot six hundred years before. Would he not seek the cave at whose entering Elijah had stood with his face wrapped in his mantle, listening to the "still, small voice" of God who at last commanded him, ' 'Go, return on thy way to the wilderness of Damascus," from which Saul had also come. What a meeting at Horeb that would have been of the lawgiver, the prophet and the apostle, as they talked together of Him whom two of them had met on the Mount of Transfiguration, almost under the shadow of which the third had seen and heard the Lord of them all. It is uncertain how long Saul remained in Arabia. It must

LIFE OF ST. PAUL FOR THE YOUNG. 283 have been not less than one year, nor more than three years. His own simple statement is, "I went into Arabia and returned again unto Damascus." Saul's return to Damascus has been called the beginning of a long martyrdom. We do not know the length of his stay there; it was probably three years or less. He attempted to build up what he had at first come to destroy. As the Jews in the synagogue of Jerusalem when they heard Stephen, "could not resist the power and wisdom with which he spake," so was it with those who heard Saul in the synagogues in Damascus. As the one determined to put Stephen to death, the other planned to kill Saul. The rulers of Damascus befriended his Jewish enemies and gave to them a permit for his arrest, even as the high priest in Jerusalem had given him such for the arrest of Christians in Damascus. The city walls were high, and guarded by soldiers at the gates and other places, where they thought there was danger of his escape. Besides them there were Jewish watchers by day and night. But there was guarding him one who often ' 'maketh the devices of the people of none effect." Against the wall there was a Christian home having a projecting window, from which Saul was let down in a basket by a rope. In the darkness his fugitive journey began toward Jerusalem. It was a strange contrast to that from the Holy City a few years before. As Saul approached Jerusalem, and remembered how many and great things had happened to him since he had left it, his thoughts must have been busy, and his feelings most intense. Coming near the spot where he had seen the mangled form of Stephen, he could almost hear the voice of God saying as it did to Cain, "What hast thou done? The voice of thy brother's blood crieth unto me from the ground." But with it he had the assurance of God's forgiveness. Passing the scene of the crucifixion of "Jesus of Nazareth," the name had for him a changed meaning. A glance at the garden of Joseph of Arimathea and its empty tomb, would remind him of the risen Lord whom hie had seen. He had left Jerusalem a Rabbi, a Pharisee, a persecutor, proud and cruel in spirit: he returned humble and tender, the friend and defender of those whom he once despised and persecuted.

284 IMPROVEMENT ERA. Within the walls, what must he expect from his old companions in persecution. His fellow-pupils in the school of Gamaliel, having honored him most of all, would treat him with scorn and contempt. He knew they would feel that in confessing himself to have been doing wrong, he condemned them also. And then how would their old teacher meet his favorite pupil who had rejected many of the Rabbi's teachings? How would he be treated by Theophilus, whose letter for the persecution of Christians Saul had never used, and perhaps had destroyed in holy indignation? Would not the faces of the Sanhedrin be turned toward him as full of anger as they were toward Stephen; and their maddened voices repeat the cries of contempt in which he himself had joined, but using now the name of Saul instead of Stephen? But in exchange for all this, would he not have the glad welcome of Christians, seeing he had become one of them? Alas, herein he was disappointed, for * 'when Saul was come to Jerusalem, he assayed to join himself to the disciples; but they were afraid of him, and believed not that he was a disciple" of Jesus. Nor can we blame them. They were few in number, poor, and unprotected by the government. They were like a small and feeble flock of sheep. No wonder if they thought Saul, who had held the garments of their martyred brother Stephen, in claiming to be a disciple, was like a wolf in sheep's clothing, seeking again, but in a different way, to destroy the flock. If the story of his conversion had found its way from Damascus to Jerusalem, it was now disbelieved. So the Christians were cold and distant toward him, distrustful and full of terror. He had lost his old friends without gaining new. With his new Master he could say, ' 'Yet I am not alone, because the Father is with me. " An earthly friend soon appeared. CHAPTER XI. THE NEW CONVERT IN JERUSALEM. Tradition of Barnabas — Saul and Peter — The Two Visions — Saul and the Apostles — Trance in the Temple — Departure for Cilicia. There is a beautiful tradition which we can almost believe concerning Barnabas. It is said that he became a Christian at an

LIFE OF ST. PAUL FOR THE YOUNG. 285 early date, and long and earnestly sought the conversion of his friend and schoolmate of many and happy years. Failing in this, their old friendship was broken. On Saul's return from Damascus, Barnabas, not knowing of the great change in him, meeting him on the street, tried once more to persuade him to turn from his evil ways and Decome one of the Christian band. Saul fell at his feet weeping, and told him all that had happened. It is easy to believe that the friendship ' 'broken by the conversion of Barnabas, was renewed by the conversion of Saul. ' ' The companionship, begun in the school in Tarsus, and continued in that of Gamaliel, was revived and strengthened in Christian fellowship. Barnabas, who was called a "son of consolation," became such indeed to his old friend. He showed his confidence in Saul by introducing him to Peter, the leader of the Church in Jerusalem. Saul very much wished to meet this apostle for sympathy and instruction. In one of his letters he said, "I went up to Jerusalem to see Peter, and abode with him fifteen days. ' ' What a meeting and what a visit that must have been! With deepest interest Saul learned about the person and work of Jesus on the earth from one who had been for three years a companion of the Lord. How carefully he listened, as if from the Master's own lips, to the teachings of the Sermon on the Mount, and in the temple and on the seashore; and also to the stories of the wonderful works which Jesus had done, showing his divine power over things and men! Peter would tell of his near relation to the Lord, how he had trod with him the waves of Galilee, and was one of the three witnesses to the raising of the daughter of Jairus from death, and of the agony in Gethsemane. He would tell of the wonderful scene on what Peter called "the Holy Mount" — of the bright cloud of glory, the transfigured Christ, the voice declaring him to be the Son of God; of how Peter himself lay prostrate on the ground till Christ bid him rise; and of how the whole scene was a preparation for his work among men. Then would Saul tell Peter of his vision — of the bright light; of the glorified Christ declaring himself to be Jesus of Nazareth; of Saul himself prostrate on the ground until Jesus ^ bid him rise;

286 IMPROVEMENT ERA. and of how the whole scene was a preparation for his work among men. Thus met and communed together for a fortnight the fisherman of Galilee, and the tentmaker of Tarsus; the one having heard the voice of Jesus and seen his face on the earth; the other in the heavens; each called by him to be an apostle. But Barnabas' introduction of Saul to Peter was not the only one. He "took him by the hand and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had spoken boldly at Damascus in the name of Jesus." "It was a most critical moment in Saul's life and in the history of the Church. " From that hour he was numbered with the Christian band, ''coming in and going out of Jerusalem." Doubtless he purposed to continue there proving to the Jews that the crucified Jesus was Christ the expected Messiah. But the time had come, foretold by Ananias in Damascus when he was to bear that name before the Gentiles. As when in that city, so now a plot was laid for his destruction. He thus tells how the Lord directed his way: "It came to pass that when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance, and saw him saying unto me. Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me. Depart, for I will send thee far hence to the Gentiles." Thus for the third time he was told among whom he was to labor. Once more he turned toward Cilicia and the Tarsus of his boyhood and early manhood. Amid familiar scenes and idolatries, he proclaimed the glorious gospel of which he had learned since he dwelt among them. CHAPTER XII. PETER AND THE GENTILES. Joppa — Simon the Tanner — Simon Peter's Great Question — A Vision — Messengers — Cornelius' Vision — Peter's Visit toCaesarea — A Great Truth — Gentile Converts— Peter and the Jerusalem Church. Joppa, now called Jaffa, on the Mediterranean coast, directly west of Jerusalem, is an old seaport remembered especially as that

LIFE OF ST. PAUL FOR THE YOUNG. 287 to which Solomon floated his cedar rafts from the mountains of Lebanon for the building of the temple. Thirty miles north of Joppa was the coast town of Csesarea where we remember young Saul landed on his first journey to Jerusalem. These two towns will always be thought of together, because of a wonderful event in the early days of Christianity. In Jaffa was a house known as that of Simon the tanner. In it abode another ' 'Simon, surnamed Peter. ' ' The house, like all in that country, had a flat roof which was a convenient and pleasant place for being alone. On it Peter went one day for prayer and meditation. A serious question seems to have been troubling him. It was this: Is the Gospel of Christ — the good news of salvation — for the Gentiles as well as the Jews? As a Jew he had always supposed it was not. This question was now to be answered, not only for Peter, but for all men. While meditating and praying, he ' 'saw heaven opened, " and had a strange vision, and heard the voice of God, revealing to him the great truth that Xhrist died for all, and that all, both Jews and Gentiles, can be saved through him. No sooner was the trance ended than voices were heard in the courtyard. They were those of Gentiles. One of them wore the garb of a soldier. Having asked for the house of Simon the tanner, they asked for Simon, surnamed Peter. He had just heard his name uttered by a heavenly voice from above, and now by human voices from the court below. Another voice within told him that this was not a mere accident, but a plan of God. While Peter thought on the vision, the Spirit said unto him, ' 'Behold, three men seek thee. Arise, therefore, and get thee down, and go with them, doubting nothing: for I have sent them." He quickly obeyed, saying to them, ' 'I am he whom ye seek : what is the cause wherefore ye have come?" They told him that they were messengers of Cornelius, a Roman ofiicer in Csesarea, a devout, benevolent, praying man, who in a vision had seen an angel coming to him, and calling him by name — "Cornelius" — and telling him that God was pleased with his prayers and alms, and bidding him send for Peter who would tell him what he ought to do. When they had finished their message Peter assured them o

288 IMPROVEMENT ERA. his readiness to go, and invited them to remain with him until the next day, when they commenced their two days' journey to CaBsarea. Now Cornelius was a Gentile. Peter, before his vision on the house-top, would not' have thought of going to such a man: but now all was changed. He invited six Christians of Joppa to go with him and witness the wonderful event of a Christian Jew, an apostle of Jesus Christ, carrying the gospel to a Gentile heathen. Four days after Cornelius had started his messengers to Joppa, they returned with Peter and his companions, making a company of ten. When they reached the home of the Roman officer, he prostrated him.self before the apostle in worship. "But Peter took him up, saying. Stand up: I myself also am a man. " Together they entered the house where many were gathered to receive him for whom an angel had told Cornelius to send. Cornelius told of his vision, and of his joy in the coming of Peter, who in reply uttered these words which at that time seemed ,very strange: "Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth him and worketh righteousness, is accepted with him." He then spoke of peace by Jesus Christ; of how he went about doing good, and healing the sick; of his crucifixion and resurrection; of the wonders which the apostles had witnessed; of his great command that his gospel should be preached in all the world; and that all who believe in him and keep his commandments should receive forgiveness of their sins. * 'While Peter yet spake these words the Holy Ghost fell on all them which heard the word." The house of the Roman officer became a Christian home. He and his family, and believing friends, were baptized. The church in Jerusalem heard of what Peter had done in Csesarea. In their ignorance of all that had happened, they were astonished and displeased. On his return to the Holy City, they greatly blamed him for entering the house of the Gentile Cornelius, and even eating with him. Peter told them of his own vision at Joppa and explained its meaning; and also of the vision of Cornelius; and of the Holy Spirit coming upon the company in the

LIFE OF ST. PAUL FOR THE YOUNG. 289 Roman soldier's home as he had upon the Jewish Christians in Jerusalem on the day of Pentecost. Most of those who heard Peter's defense were satisfied that he was right. They now understood what they had not before, that Christ was the Savior of all men. With surprise and joy, they praised God for his mercy to the Gentiles as well as the Jews. CHAPTER XIII. ANTIOCH IN SYRIA. The Second Capital of Christianity — Description of Antioch — Statue and Temple — An Ignoble Queen — Apollo — Christians in Antioch — Barnabas — Sent for Saul — Saul in Antioch — The Name Christian — A Nickname — Changed Meaning. We may call Jerusalem the first capital of Christianity, the chief place where the early followers of Jesus were found. Antioch became the second capital. It was three hundred miles north of Jerusalem between the Lebanon and the Taurus ranges of mountains, beautifully situated on the northern slope of Mount Silphius. It was sixteen miles from Seleucia, its harbor on the Mediterranean sea, whose cool breezes were wafted thither. A thousand streams flowed down the neighboring hills. The broad and navigable River Orontes gave beauty and richness to the woods nourished by it. Walls great and high crossed ravines and crept along the mountain sides. Broad bridges spanned the river. On an island formed by artificial streams was the palace of the kings of Syria. A magnificent avenue, five miles in length, ran through the city, lined with trees, colonnades and statues; and paved half its distance with blocks of white marble. There were gay villas bright with frescoes within, while without were gardens of flowers and groves of laurel and myrtle. There were splendid towers and temples, baths and theaters. In beauty it was almost equal to that of Alexandria and Rome. Rising above the city, looking down upon it, was a vast statue — a great crag of Mount Silphius which had been skilfully carved into a human form by command of Antiochus Epiphanes, to

290 IMPROVEMENT ERA. appease the anger of the heathen gods who he believed had caused a pestilence in his kingdom. On one of the bold and craggy summits he built a temple and dedicated it to Jupiter Capitolinus. The climate of Antioch was delightful, and multitudes were attracted thither to make it their home, but they were chiefly a worthless rabble. Antioch was a wicked city, one of the worst in the world at the time. The inhabitants sought their pleasures chiefly in frivolous amusements of the theater and races. While called the Queen of the East, because of its beauty, it was also the heathen Queen of Vice. Five miles from the city, on the river bank, was a colossal statue of the heathen deity Apollo, surrounded by groves of laurel, cypress and myrtle which, though charming and fragrant, became the unholy place of most shameful deeds. When persecuted Christians fled from Jerusalem, wherever they went, they carried the good news of Christ and salvation through him. It thus found its way into the northern part of Syria, especially the city of Antioch, where within a few years many became Christians. This gave great joy to those in Jerusalem, who desired to give encouragement and help to their brethren in the distant city. The church in Antioch was composed largely of Gentiles, but this made no difference in the feelings of some Jewish Christians toward them. So they determined to send Barnabas to Antioch. This was a most fitting appointment. He was a large-hearted man, friendly, genial, full of sympathy, of a charitable spirit, zealous and wise. His character is summed up by the writer of the Acts in a single short sentence: "He was a good man, and full of the Holy Ghost and of faith. ' ' Being such a man, no wonder it is said of him on reaching Antioch, ' 'When he came and had seen the grace of God, he was glad." "He exhorted them all, that with purpose of heart they would cleave unto the Lord. ' ' His ministry was a grand success, for "much people was added unto the Lord." Barnabas felt that he needed a helper in the glorious work, some one of more wisdom and knowledge than himself. He knew of such a man — Saul of Tarsus, his old friend who had fled from his plotting enemies in Jerusalem to his early home. So he ' Vent to Tarsus to seek Saul, ' ' to whom his coming must have beena great

LIFE OF ST. PAUL FOR THE YOUNG. 291 surprise. It was a joyful meeting for both in the place where they had first met in boyhood. What changes years had wrought! When Barnabas "had found him, he brought him unto Antioch. " As he had introduced his friend to the Christians in Jerusalem, so he did to those in Antioch. A streei named Singon in Antioch is remembered as that in which Saul began to preach the gospel revealed to him in the street called Straight in Damascus. His preaching pla'ce was in the busiest part of the city, the greatest thoroughfare of the giddy and the vile, the gay and pleasure-seeking Greeks, the wealthy Jews and the Roman soldiers. Near by was the Senate House;' the Forum; the Amphitheater; the Pantheon and other heathen temples. The carved image on Mount Silphius was above him. He looked anxiously and pitifully into the faces of idolaters, and happily into those of Christians. That was a new name. "The disciples were called Christians first at Antioch." This is one of the three times only that the name is found in the New Testament. In the other two places it is used by enemies of the followers of Jesus. It is almost certain that it was not invented by the Christians themselves, who did not generally use it during the lives of the apostles. In those early days, when trial and persecution brought them so closely together in affection for one another and devotion to their Lord, they called themselves "the brethren," "the disciples," "the believers," "the saints," "the Church of Christ," "those of the way, ' ' ' 'the elect, ' ' ' 'the faithful. " Nor was the word Christian given by the Jews who would not admit that these people were the followers of the true Messiah or Christ. There is no doubt that the name was given by Gentiles, Perhaps they only meant to speak of a people differing in their religious belief and practice from all others in the city, whose great theme was Christ. But there is another supposition — that ignorant Gentiles thought the word Christ was the name of a person, instead of a title meaning "anointed," or "the Messiah," and used it in sport and ridicule. In wit and laughter they called his followers by the nickname Christian, having no idea that they were giving a name that should become the most glorious in the world. ,

292 IMPROVEMENT ERA. When Jesus was crucified, the title ''King of the Jews" was written in ridicule on his cross of shame and torture. Now that cross stands for his blessed gospel, our highest hopes, and eternal life as we sing, In the Cross of Christ I glory. Even so has the word Christian changed from a scornful to a glorious meaning. CHAPTER XIV. BARNABAS AND SAUL SENT TO JERUSALEM. A Year in Corinth — Agabus and Famine in Judea — Christian Sympathy — The Delegates to Jenisalem — Herod Agrippa I — Martyrdom of James — The Three Favored Disciples— Legend of James— Imprisonment of Peter — Home of John Mark — Night Prayer-meeting — Peter's Angel — Claudius and Herod — "The Voice of a God" — Death of Herod — Return to Antioch with John Mark. For a whole year Barnabas and Saul labored together at Antioch with constant encouragement, for great numbers were added to the church. Within that year about A. D. 44, certain brethren from Jerusalem arrived there. One of them was named Agabus, to whom it had been revealed that soon there would be a famine, especially in Judea, causing great trouble to the Christians in the Holy City. Those in Antioch did not forget what the mother church had done for them in sending Barnabas to help them in spiritual things. So now they were ready, in sympathy and gratitude, to send relief to their famine- stricken brethren, which they did ''by the hands ofBarnabas and Saul." Their arrival in Jerusalem was just before the Passover feast, or towards the end of March. For five years the little church there had enjoyed peace, but now trouble had come worse than famine. Herod Agrippa I, to make himself popular with the Jews, persecuted the Christians. Here is the short story of a great crime: "Herod the king stretched forth his nands to vex certain of the church, and he killed James the brother of John with the

LIFE OF ST. PAUL FOR THE YOUNG. 293 sword. And because he saw it pleased the Jews, he .proceeded further to take Peter also. ' ' These three disciples were especially honored by the church in Jerusalem. James was the elder brother of John. We think of them as fisher-boys and then as men, followers together of Jesus who was possibly their relative, having no separate interests, with continued love for each other until the hour when Herod separated them with his cruel sword. They were two of the three favored disciples of the Lord. James was the first of them to follow him to death. John lived to an old age, mourning the loss of the other two. There is a legend concerning the death of James. It is said that he was condemned by a false accuser who was so affected by the words and spirit of the martyr that he confessed himself to have become a Christian. On the way to the place of execution he asked forgiveness of James who replied, ' 'Peace be to thee, ' ' and kissed him ; whereupon they were beheaded together. Neither Herod nor the Jews were satisfied with the death of James only. He planned another trial for the infant church, even the death of Peter, whom he arrested and imprisoned, intending, after the Jews' seven sacred days of the Passover feast, to bring him forth for public execution. By day and night the apostle was closely guarded by sixteen soldiers to two of whom he was bound with chains. There was no power on earth to help him, but there was with God. In the house of a Christian woman known as "Mary, the mother cf John, whose surname was Mark," many Christians gathered for prayer for Peter's deliverance from prison. The seventh night of the feast had come. In the morning Herod would bring him forth. While "prayer was made without ceasing for him" in the house of Mary, it was heard in heaven, and answered by the coming of an angel to Peter's prison, and releasing him from his chains, and leading him through the prison gates. Peter joined the astonished praying band, and "declared unto them how the Lord had brought him out of the prison." Mary was a kinswoman of Barnabas. It is possible that he and Saul were of the number who joyfully welcomed Peter, in whose house Saul had been entertained the last time he was in

294 IMPROVEMENT ERA. Jerusalem, and whence he fled to Cilicia when a plot was laid for his own life. The martyrdom of James was followed by a terrible retribution. In the same month as is supposed in which that apostle was slain and Peter imprisoned, the tyrant Herod's days were ended in a more awful manner than even by the merciless sword. Once more we turn to Csesarea, the Roman capital of Palestine, in which we have found the home of Cornelius, the Roman Christian soldier. In it was a great theater built by the murderer of the innocents, the grandfather of the murderer of James. It was in the form of a semi-circle, with stone seats rising in tiers where an immense multitude could be gathered. It was to become the theater of a most marvelous event. The Roman Emperor, Claudius, had obtained great victories in Great Britain. On his return to Rome, there was great rejoicing. Herod thought he would gain great favor with the emperor by a grand festival in his honor in Caesarea, to which he hastened from Jerusalem. On the morning of the second day, the theater was filled by a mass of human beings to witness the inhuman exhibition of gladiators who fought one another for public amusement. Herod appeared, clothed in a magnificent robe sparkling with silver. As the rays of the early morning sun fell upon him, the eyes of the beholders were dazzled by the brilliant robe. Flattered by their foolish cries of admiration he made an oration to the people who gave a shout, saying, 'It is the voice of a god, and not of a man." He was willing to be so called, though this was blasphemy, giving to a man what belongs to God alone. ' Immediately the angel of the Lord smote him, because he gave not God the glory." This was very different from the experience of Peter in prison when ''the angel of the Lord came upon him, and smote him upon the side, " and led him from death. The smiting of Herod by the angel was with a dreadful disease, such as had caused the death of his grandfather. He was c arried from the theater to his place where he lingered five days in agony until death closed his life in the fifty-fourth year of his age. It was the fourth of his reign over the region where had ruled his grandfather whose wicked example he had followed to a like inglorious end.