MILE: A measure of distance. The Roman measurement by the mile was introduced into Palestine with the Roman rule. The Roman mile equals 1,000 Roman paces, 5,000 Roman feet, 8 Greek stadia, 1,478.7 meters, 1,614 English yards. In the Bible it is mentioned only in Matt. v. 41. In the Talmud (mil), as with the less accurate Roman authors, it is reckoned at seven stadia and a half. In the Roman period all the-main roads in Palestine were`provided with milestones (midliaria, lapidea, sismeia). Many of these may still be seen in Palestine, for example, on the roads leading north and west from Jerusalem. The distances from the principal places were marked on them, and there fore in Eusebius and Jerome, in the Onomaaticon and in the oldest itineraries, the distances are given in miles. See Weights and Measures, Hebrew.

I. Benzinger.

MILETUS: An ancient city on the western coast of Asia, Minor, about thirty miles south of Ephesus. About 500 B.C. it was the principal Greek city in Asia, and was the birthplace or home of Thales, Anasimander, Anaximenes, and Hecatmus. Its importance waned before the growing fame and population of its rival Ephesus. At present, only a few ruins remain to attest the site, which has been covered up by the silt of the Mmander River. In the New Testament, Miletua has importance as the point where Paul took leave of the elders of Ephesus (Acts xx. 17); and as the point where he left Trophimus sick (II Tim. iv. 20).

Bibliography: W. M. Ramsay, Historical Geography o' Asia Minor, London, 1890; idem, Church in the Roman Empire, pp. 155, 18, New York, 1893; idem, St. Paul the Traveller and the Roman Citiwn, pp. 293 sqq., ib. 1896; works on the life of Paul, e.g., W. J. Conybeare and J. S. Howson, Life and Times of Bt. Paul, ii. 214 sqq., New York, ib. 1869; and commentaries on Acts.

MILICZ, mf'lich, OF KREMSIER: Precursor of the Bohemian Reformation; b. at Kremsier (90 m. n.e. of Vienna), Moravia; d. at Avignon June 29 (or Aug. 1), 1374. The circumstances of his early life and education are unknown, but he seems to have been ordained to the priesthood about 1350, and then to have entered the service of the Margrave John of Moravia. In 1358-60 he was registrar in the chancery of the German Emperor Charles IV., and "corrector" in 1361-62, making a tour of the empire in the latter capacity with the emperor. In 1361 Innocent VI. provided a benefice for him, and in the following year he became canon and treasurer at Prague. Appointed archdeacon, he discharged his duties rigorously, but in 1363 he suddenly resigned, weary of the world and longing for the poverty taught by the Gospel. Determining to devote himself henceforth to preaching, he spent half a year in practise at Bischof-Teinitz, and then returned to Prague, where he preached first at St. Nicholas and later at St. tEgidius. His audienoea were small at first; his use of the Czech Language was derided; his bearing was awkward. Nevertheless, the number of his hearers increased, and in his zeal he preached two, four, and even five times a day, turning the proud from their haughtiness and the money-lenders from their usury. He also preached outside of Prague, especially in Moravia. Yet his success did not content him, and

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for a time he seriously thought of entering some strict monastic order, and even ceased to preach.

Before long, however, new trials assailed him, arising from his anticipation of the coming of Antichrist and the speedy end of the world. In his perplexity he betook himself to Rome in the spring of 1367, where he became convinced that, on the basis of the 1335 years (" days ") of Dan. xii.12, plus the forty-two years from the crucifixion to the destruction of the Temple, the end of the world was to take place in that year. At first keeping his conviction to himself, he finally announced his intention of preaching on the coming of Antichrist and urging the clergy and people to pray that the pope and emperor set the spiritual and temporal affairs of the Church in order. Learning of this purpose, however, the Inquisition confined him in the Minorite monastery of Ara Cceli on the Capitoline Hill, where he wrote his LtTxllus de Antichristo (or better, Pro phdia et rewlatio de Antichristo). On the arrival of Urban V. from Avignon (Oct.16,1367) Mikes was not only released, but gained the favor of the pope's brother, Ange Grimaud, cardinal of Albano. Milicz, on his departure, gave the pope a document filled with complaints on the faults of the Church, advocating the calling of a general council, and urging that good preachers be sent to instruct the Christian folk.

Returning to Prague, Milics was greeted with joy, and resumed with still greater zeal his teaching and preaching among the people. Early in the winter of 1369 he paid another brief visit to Rome, and on his return he succeeded his friend Konrad of Waldhausen at the Teynkirche in Prague. He preached there daily in German, in Bohemian at St. Agidius, and, after 1372, in the "Jerusalem," which he founded. He boldly attacked unworthy clergy, especially among the mendicant orders, and his sermons, officially acquitted of the suspicion of heresy with which some had charged them, were diligently copied and circulated through Bohemia and even beyond. So strong was their moral effect that it was his glory to have turned over 300 courtezans to lives of purity; and for this class of penitents he erected, with the aid of the emperor and other distinguished personages, a "Jerusalem," dedicated to St. Mary Magdelene, in the heart of the former bagnios, that they might live in retirement without being in actual nunneries. In 1373 the clergy lodged complaint against him before the provincial synod, only to have it brought to naught by the opposition of both emperor and archbishop. The clergy then turned to Avignon, complaining of his doctrine of Antichrist, his advocacy of frequent communion, and his alleged opposition to the study of the liberal arts. The Curia seemed to be averse to Milicz, who appealed and went to Avignon in person, whereupon he was triumphantly acquitted and requested to preach before the cardinals, only to sicken and die before he could return to Prague.

(J. Loserth.)

Bibliography: Remains of the sermons of Milics and re- lated documents are collected in Vlfstnfk (the " Reports of the Royal Bohemian Academy of Sciences "), 1890, pp. 317-336. The twelve articles are in F. Palacky, Die Voridufer des Huaitentums, pp. 39-43, Prague, 1869. The lives by one of his students and Matthias of Janow are in

Fonts arum Bohmniatruns, 1. 401-436, Prague, 1873. Consult: E. H. Gillett, Life and Letters of John Huss, i. 19-26, Philadelphia, 1881; F. Palacky, Geschichts Von BAmen, iii., part 1, 5 vols., Prague, 1836-87; G. V. Lechler, Johann van Wiclif, ii. 118-122, Leipsic, 1873; Lftsow, John Hus, pp. 27-38, London, 1909.