* Op. cit. p. 244 f.
378
EUPHKATES
EUTYCHUb
Sjmtyche (q.v.). The Apostle exhorts them to be ' of the same mind in the Lord' (Ph 4-). We have no means of ascertaining the nature of the con- troversy between the two women, who may have been deaconesses, but were more probably prominent female members of the Church, of tlie tyjte of Lydia of Ac 16"' '^ In fact, it has been sugj^ested that one of the two may have been Lydia [q.v.) herself, as the term ' Lj'dia ' may not be a personal name at all, but may mean simply ' the Lydian,' or the native of the province of Lydia in which Thyatira, the home of the woman, was situated. This, however, cannot possiblj^ be verified. The difference between the two was more probably of the nature of a religious controversy than of a personal quarrel. The Apostle in the following verse refers to their previous services on behalf of the gospel as a reason why they should be given every assist- ance to come to a better state of mind. The Synzygus (AV 'true yoke-fellow,' but probably a proper name), whom the Apostle exhorts to help the women towards reconciliation and who is re- minded of their previous assistance to the Apostle, may have been the husband of one or other of the women (see SYNZYGUS). The theory of Baur and the Tubingen school that Euodia and Syntyche are symbolical names for the Jewish and Gentile tendencies in the early Church is untenable, and has fallen into disrepute. It is inconsistent with the simple tenor of the Epistle as a whole, and such a mysterious reference would certainly not have been understood by the first readers.
W. F. Boyd.
EUPHRATES.— The Euphrates was a famous river of ^Mesopotamia, Its chief interest for us in the Apostolic Age is its adoption as a term in the allegorical apparatus of Christian polemic and apologetic. In Rev 9^^ the sixth angel is ordered to release the four angels who were bound at the river Euphrates, and in 16^'^ the sixth angel dries up the Euphrates for the coming of the kings of the East. We have here an allusion to the Nero- legend which told that Nero had fled to the East, to the jNIedes and Persians, beyond the river Euphrates, and would again cross the river accom- panied by myriads of soldiers and make war on Rome (Sib. Or. iv. 119-122, 137-139), In accord- ance with this legend, a second pseudo-Nero ap- peared on the Euphrates under Titus in A.D. 80 (cf, R. H, Charles, The Ascension of Isaiah, 1900, pp. Iviii-lxi), In both the Apocalyptic verses, however, we have more than an allusion to a Parthian incursion. In the allegorical language of the period, as Egypt was the type of bodily life, so was Mesopotamia of spiritual (cf. Hippol, Bef. v, 3 : * Mesopotamia is the current of the great ocean flowing from the midst of the Perfect Man '). On the other hand, by another symbol the Euphrates stood for the power of the earthly kingdom and the waves of persecutors [e.f/. in Bede, Explan. Apoc. ii. 9 [Migne, Patr. Lcit. xciii. 159]), or for the human as opposing the Divine,
Thus, interpreting the mind of the apostolic period by its legacy to subsequent ages, Rupertus understands the waters of Euphrates in the Apoca- lypse as the foolish reasonings of men dried up by tlie judgment of God in order that the saints of Ilim who is the 'East' may destroy 'the deceits of the magi, the vain inventions of philosophers and the lictions of the poets' (Com. in Apoc. ix. 16 [Migne, Patr. Lat. clxix. 1123]). Also, as the iMiplirates was the boundary of Paradise and of tlie realm of Solomon, it came to signify the reason of man as the boundary to be passed by the si)iritual man before he could see the light of the eternal day. In this way the evil condition of Hiiphrates passed easily into the conception of it as the water of baptism, Philo has yet another inter-
pretation (de Sornn. ii. 255), Referring to Gn IS'**, he says that the river of Egypt represents the body and the river Euphrates the soul, and that the spiritual man's juristliction extends from the world of change and destruction to the world of incor- ruption, the two terms 'river of Egypt' and 'river Euphrates ' being thus opposed as blame and praise are opposed, so that man may choose the one and eschew the other. W. F. Cobb.
EURAQUILO {eipaK6\u}v).—1\\\s, word is found nowhere in ancient literature except in Ac 27'^. It is the name given to the tempestuous wind (dvefios tv<Pwvik6s, vorticosus, 'whirling') which, suddenly beating down from the central mountains of Crete, caught St. Paul's ship in its passage from Fair Havens to Phcenice, drove it to the island of Cauda, and finally wrecked it on the coast of Malta. The word is a hybrid, made up of Eurus (evpos), the east wind — an ordinary meaning in the Latin poets, though edpos properly meant the south-east — and Aquilo, the north-east wind, so that it de- notes the east-north-east wind, ' Euro - auster ' ( = e{ip6voTOi) is an analogous compound, Enraquilo corresponded to the Greek Kaidas, for which the Latins had no specific name : ' Quem ab oriente solstitiali excitatum Graeci KaiKidv vocant, apud nos sine nomine est' (Seneca, Nat. Quaest. v. 16). St. Luke avoids the correct Greek term, character- istically preferring the vivid language which he had doubtless heard the mariners themselves use. His addition 6 KaXorj/j.ei'os perhaps indicates that he knew the word to be confined to nautical slang. It was doubtless coined by the sailors and traders of the Levant, whose successors at the present day still call the dreaded wind the ' Gregalia ' — the final form of the corruption of 'Euraquilo,' just as ' Egripou ' is of ' Euripus.'