(6) Delivering unto Satan. — This phrase is found in 1 Co 5"*'' and 1 Ti \^, and is perhaps based on Job P^ 2*, where the patriarch is delivered to Satan to be tried by sufl'ering. In St. Paul the jjhrase seems to denote excommunication, the excommuni- cate becoming a dwelling-place for the Evil One. It is, indeed, thought by some tliat the phrase ' destruction of the flesh ' in 1 Co 5' means the infliction of death, as in the case of Ananias and Sapphira (Alford, Goudge, etc.). But in 1 Tim. death cannot be intended, for the object of the discipline is that the ofl'ender may be taught not to blaspheme ; and in 1 Cor. the balance of proba- bility perhaps lies with the opinion that the oflbnder is the same as the man who was received back into communion in 2 Co 2' 7'"^ (for the contrary view see A. Menzies, Second Corinthians, London, 1912, p. xviift'.), Ramsay thinks that the phrase was an adaptation of a pagan idea in wliich the punishment of an ofl'ender is left to the gods. Un- doubtedly excommunication in the early Church was a severe penalty ; bodily suflerings are not impossibly referred to, for these are attributed to Satan in the NT (Lk IS'', the woman whom Satan
DIADEJkl
DIANA
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had bound), and Sfc. Paul calls his ' stake in the flesh,' whatever form of suffering that might have been, ' a messenger of Satan to buffet me ' (2 Co 12''). Yet this discipline is intended to bring about re- pentance, 'that the spirit may be saved in the day of the Lord Jesus.'
LrrERATURB.— H. St. J. Thackeray, The Relation of St. Paul to Contemporary Jewish Thmcght, 1900, p. 142 ff. (esp. p. 170 f.); E. B. Redlich, St. Paul and his Companions, 1913, index, S.v. ' Satan ' ; A. Nairne, The Epistle of Prienthood, 1913, pp. 57, 267 £F. ; T. J. Hardy, The Religioits Insti7ict,Wl3, p. 151 ff. ; T. Haeringr, The Christian Faith, Eng. tr., 1913, i. 481 f. See art. Demon. For the Apocalypse passages see espe- cially H. B. Swete's admirable Commentary, London, 1906.
A. J. Maclean. DIADEM.— See Ceown.
DIANA. — The use of the name ' Diana' in Ac 19 (AV and RV) to indicate the Ephesian goddess is probably due to the influence of the Latin Vulgate. From a very early time the Romans used the Italian names of their own divinities to indicate also Greek divinities whose characteristics were analogous to those of their own. It was thus that the Greek maiden huntress-goddess Artemis was early equated with the Latin goddess Diana, maiden and huntress. (In the earliest Roman period Diana and lanus [ = Dianus] are male and female divinities corre- sponding to one another.) But the Artemis of Ephesus is a divinity entirely different in char- acter from the ordinary Greek Artemis ; and that such a goddess should come to be represented in English by the name Diana is almost ridiculous.
The goddess of Ephesus, called Artemis by the Greeks, was a divinity of a type wide-spread throughout Anatolia and the East generally (cf., for instance, ch. iii. in Ramsay's Cities and Bishoprics of Phryfiia, Oxford, 1895). She represented the re- productive power of the human race. The Oriental mind was from early ages powerfully impressed by this, the greatest of all human faculties, and wor- shipped it, now under the male form, now under the female. There are still in India, for instance, survivals of phallic worship. The Artemis of Ephe- sus was represented in art as multimammia, covered with breasts. The Avorship of such divine repro- ductive power naturally lent itself in practice to disgusting excesses. Instead of being kept on a spiritual level, it was continually made the excuse for brutalizing and enervating practices — prostitu- tion, incest, etc.
The origin of the name 'Artemis' is veiled in obscurity, and the attempts of both ancients and moderns to derive the word have been unsuccessful ; the best suggestion is that of Ed. Meyer, that the word is cognate with dpra/xeus, dprafjios, apraiietv, and means ' the female butcher.' Tius would suit certain early aspects of the cult very Avell. But it is as a Nature-goddess that we find the most wide-spread worship of Artemis in the earliest days of which we have any knowledge. She was worshipj^ed on mountains and in valleys, in woods and by streams. Her working and her power Avere recognized in all life, plant and animal, as beneficent in their birth and growth, as signs of wrath in their destruction and death. With her is sometimes united a male counterpart. She is in any case wife and mother ; she nourishes the young, aids women in childbirth, and sets bounds to their life. Afterwards various developments in this original conception take place. The wife and mother element, with the growth of the Apollo legend, both Apollo and Artemis being children of Leto, retires into the background, and Artemis becomes a maiden goddess. She also becomes the goddess of seafaring men, and is patroness of all places and things connected with them. In Homer she appears mainly as the god- dess of death of the old Nature religion. From the 5th cent, onwards we meet her as goddess of
the moon, while Apollo is god of the sun. On the boundaries of the Greek world her cult is associated with the barbarous ceremonies of other divinities recognized as related.