(7) _Laodicea_ is situated a hundred miles east of Ephesus, in the valley of the Lycus, where the Lycus empties into the Mæander. It was founded by Antiochus II of Syria, 261-246 B. C.,[354] and named for his wife. Like Philadelphia, it was designed to be a missionary of Hellenism to the country of the region. Like the other Hellenic cities it was beautified with temples, theaters, and colonnaded streets. Later Laodicea passed under the control of Pergamum, and with that kingdom fell to Rome in 133 B. C. An influential element in its population was Jewish, and before Paul’s imprisonment in Rome a Christian church had been founded there (Col. 4:13). The city of Laodicea appears to have been devoted to commerce and to material things. In Rev. 3:15 its church is said to have been lukewarm. Except that its lukewarmness may have come from its commercial spirit, there is nothing in the history or archæology of the city that illustrates the letter[355] to it in Rev. 3:14-22. The site of Laodicea is now almost deserted. Only the wretched Turkish village of Eski Hissar represents habitation, but hundreds of acres are covered with the ruins of the once splendid city. For hundreds of years the villagers of neighboring hamlets have used the place as a quarry, but nevertheless its ruins are impressive. Two theaters are in a fairly good state of preservation; the seats are still in place.[356] The stadium is in a similar condition of preservation. Its aqueduct and its gates are still imposing in their dilapidation, but the desolation of Laodicea recalls the words: “I will spew thee out of my mouth” (Rev. 3:16); (see Fig. 288). PART II TRANSLATIONS OF ANCIENT DOCUMENTS WHICH CONFIRM OR ILLUMINATE THE BIBLE FOREWORD As noted in the Preface, the inferences drawn by different scholars, when they compare the Bible with the records brought to light by exploration, diverge according as their critical and theological views differ. In the comments made throughout Part II, as in Part I, the writer has endeavored to maintain a neutral attitude and impartially to report in each case the principal inferences drawn by the most important groups of scholars, that the reader may know something of the latitude of opinion that prevails. To have recorded every opinion would have expanded the work far beyond the limits prescribed, and would have burdened the reader with many views that are mere vagaries. The temptation is always strong to declare that the interpretation of an ancient record which accords with one’s own views must be right, but unfortunately problems in ancient history that are thus dogmatically settled do not remain settled. A deeper faith, confident in the ultimate triumph of truth, patiently awaits further light. CHAPTER I AN EPIC OF THE CREATION WHICH CIRCULATED IN BABYLON AND ASSYRIA IN THE SEVENTH CENTURY BEFORE CHRIST[357]