McDOWELL, WILLIAM FRASER: Methodist Episcopal bishop; b. at Millersburg, O., Feb. 4 1858. He was educated at Ohio Wesleyan University (A.B., 1879) and Boston University (S.T.B., 1882), and from 1882 to 1890 held successive pastorates at Lodi, O. (1882-83), Oberlin, O. (1883-188b), and Tiffin, O. (1885-90), after which he was chancellor of the University of Denver for nine years (1890-99). From 1899 to 1904 he was corresponding secretary of the Board of Education of the Methodist Episcopal Church, and in 1904 was elected bishop of his denomination. He was a member of the Colorado State Board of Charities and Corrections in 1894-99 and president of the Religious Education Society in 1905-06, while since 1899 he has bin a member of the International Committee of the Young Men's Christian Association.

MACDUFF, JOHN ROSS: Church of Scotland; b. at Bonhard in the parish of Scone, Perthshire, May 23, 1818; d. at Chislehurst (10 m. s.e. of London), Kent, England, Apr. 30, 1895. He was educated at the University of Edinburgh, and was

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pastor successively of Kettins, Forfarshire (1843- 1849), of St. Madoes, Perthshire (1849-55), and of Sandyford parish, Glasgow (1855-70). In 1870 he retired to Chislehurst and devoted himself to the composition of religious literature. His publications were very numerous. They are mostly small devotional manuals, characterized by a devout and practical imagination, and have been read by thou sands in his own country and in America. Possibly of these the two most famous volumes are The Morning and Night Watches (in one vol., London, 323d thousand in 1904); and The Mind and Words of Jesus (in one vol., 341st thousand). He wrote also verse, of which he issued a collected edition, Matin and Vesper Bells (2 vols., 1898). Two of his hymns have found their way into hymn-books, "Christ is coming," and " Everlasting Arms of love." His autobiography, Reminiscences of a Long Life, by the Author of Morning and Night Watches, appeared 1896.

Bibliography: Consult, besides the Reminiscences, ut. sup, edited by his daughter, S. W. Duffield, English Hymns, pp. 88-87, New York, 1886; Julian, Hymnology, p. 708.

MACEDONIA IN THE APOSTOLIC AGE: After the battle of Pydna (168 B.C.) Macedonia passed under Roman dominion and was divided into four districts. In 146 B.C. it became a province, and under Augustus it passed to the senate; under Tiberius and Claudius it was an imperial charge and was united with Achaia; but after 44 B.C. it belonged again to the Senate. In the third and fourth centuries it was again divided into four provinces. Ptolemaeus (iii. 13) thus describes its extent: " On the east the river Nestus formed the boundary toward Thracia, so that Philippi politic ally belonged to Macedonia. [This agrees with Acts xvi. 9, where the 'man of Macedonia' ap peared to Paul asking him to come over into Mace donia, who went by way of Samothrace directly to Neapolis-Philippi, passing around Thrace.] On the north, Macedonia bordered on Dalmatia-Illyri cum; in the west, on the Adriatic Sea. The south ern boundary is uncertain." As in other provinces, there was also a provincial council for Macedonia which probably met in Thessalonica, which was called the "first [city] of Macedonia." The principal cities were connected by the Via Egnatia, a fine military road, which Paul used from Neapolis to Thessalonica,. From Neapolis, opposite to the island of Thasos, the road led to Philippi, a city founded by Philip of Macedonia. Octavianus planted a Roman colony there (cf. Acts xvi. 12) which was considerably enlarged after the battle at Actium. The population was almost entirely Roman, as the many Latin inscriptions prove. The masters of the prophesying slaves (Acts xvi. 16-21) were Romans. The officers also were Ro mans (praetors, not politarchs). The number of Jews in Philippi seems to have been not very large, for Paul intended to stay there only a few days, and a congregation seems not to have existed at all. Acts xvi. 13 says nothing of a synagogue (as in xvii. 1), it mentions only a praying-place for women outside of the gate by the river. The next two stations on the Via Egnatia, at which Paul only touched, were Amphipolis and Apollonia.

Then comes Thessalonica, formerly called Thermae. According to Philip it was a free city, the capital of the province. In the time of Strabo it was very populous. It had its politarchs (Acts xvii. 6), though their number is uncertain, also a council (demos, Acts xvii. 5). The politarchs had police jurisdiction and were responsible to the provincial authorities for order and quiet in the city (xvii. 6 sqq). That Paul selected this important commercial city as a missionary field is in accord with his custom; in the Acts a further motive was the fact that a synagogue of the Jews was there. This "would mean that the Jews of the entire district, including those of Amphipolis and Apollonia, centered their worship at Thessalonica" (Zahn). Thus is explained also why the apostle passed by Amphipolis and Apollonia. The influence of the Jews in Thessalonica must have been very great; it was felt even at Berea, the first city to go over to the Romans after the battle of Pydna. This last was one of the most populous cities of Macedonia.

(J. Weiss.)

Bibliography: J. Marquardt, Römische Staatsverwaltung, i. 316-321, Leipsic, 1881; W. M. Leake, Travels in Northern Greece, vol. iii., London, 1835; T. A. Desdevizes-du-Dezert, Géographie ancienne de to Macédoine, Paris, 1863; L. Heuzey, Mission archéologique de Macédoine, Paris, 1876; B. Niese, Geschichte der griechischen and makedonischen Staaten seit der Schlacht bei Chaeronea, 3 parts, Gotha, 1893-1903; W. M. Ramsay, Church in the Roman Empire, pp. 149, 151, 156, 158, 180, London, 1893; idem, St. Paul the Traveller and Roman Citizen, chaps. ix.-x., ib. 1897.