Such diviners belonged to the lowest grade of the profession and were evidently for the most part ventriloquists.tt One such is brought before us in Ac 16'^"'", in the Greek city of Philippi, during a visit paid to it by Paul and Silas. She was not a priestess of the Pythian Apollo, or in other words an accredited agent of the Delphic Oracle, as has been supposed, S§ but a female slave, probably a ventriloquist, afflicted with lunacy of a mild chronic
* ERE iv. 797.
t Apollodorus (c. 140 B.C.) I. iv. 1 ; Smith's DGRB, artt. ' Apollo ' and ' Python ' ; ERE i. 609» ; Hymn to Apollo.
X Quoted by J. E. Carpenter, Comparative Religion, London, 1913, p. 183.
§ Smith's DGRG, art. ' Delphi,' DGRA, art. 'Oraculum.'
Il UDB V. 143.
H lb. p. 146; cf. the accounts of the Plutonium at Hierapolis by different travellers summarized by J, D. Li^htfoot in Colos- sians and Philemon^, London, 1879, p. 12.
•* W. R. Halliday, Greek Divination, London, 1913, p. 64 ; L. E. Farnell, The Cults of the Greek States, 6 vols., O.xford, 1S96- 1909, iv. 185-193.
tt Smith's DGRD, art. ' Apollo,' p. 231 ; Homer, II. i. 72 ; Hymn to Mercury, iii. 471.
J I Halliday, op. cit. p. 244.
§§ J. Neil, Pictured Palestine, London, 1891, p. 38.
QUARTUS
QUOTATIONS
293
type,* whose peculiarity was, according to the ideas of the time, lookeii upon as caused by her being possessed with a Pytiionic spirit.t She was ac- cordingly consulted by those who desired to have the future revealed to them, a business which pro- duced a considerable revenue. She was not a slave mantle owned and exploited by a syndicate, as has often been stated, J for oi Ktiptoi does not mean
• W. M. Alexander, Demonic Possession, Edinburgh, 1902, pp. 36, 161.
t The reading jrvevtLa Uv6utva is supported by K ABC* D*, while the readingof the TR nilSiurot is only that o( CS D2 E H L P.
{ E.g. a. V. Lechler, Commetitari/ <m Ada, Edinburgh, 1872,
' masters ' but rather, as A. Souter has pointed out, the girl's master and mistress.* These dealt with her cries as the fimot did with the deliverances of the Delpliic priestess, framing out of them answers to those who consulted the girl. For the Patristic view see Hermas, Mand. 11. P. A. Gordon Clark.
p. 806; W. J. Convbeare-J. S. Howson, Life and EpLitles of St. Paul, London, 1.S77. i. 3.'.3 ; F. VV. Farrar, Li/e ami Wtirko/St. Paul, do., 1S«7, p. fm ; W. M. Kanisay, St. Paul the TraiielUr aiid the Roman Citizen, do., 1395, p. 21& « Exp, 8tb ser., viiL [1914J 95.
Q
QUARTUS (Koifapros, a common Latin name). — Quartus is a Christian whose greeting is sent in Ro 16-^ from Corinth with that of Erastus, 'the treasurer of the city.' He was probably a member of the church there, and was associated with St. Paul at the time of writing. He was almost cer- tainly a convertfrom heathenism, not from Judaism, and in this respect was unlike the three men whose salutations are sent in v.^' and who are distinguished from Tertius, Erastus, and Quartus, as ' kinsmen ' of the Apostle. The name Quartus itself might of course have been borne by a Jew (cf. Lucius, v.*'). It has been conjectured that Tertius and Quartus were brothers, IJut there is no ground for tliinking so. If we suppose Rome to have been the destina- tion of these Corintliian salutations, Quartus may have been a Roman with friends in the church in the city. It is, however, easier to believe that members of the Church at Corinth had friends in Ephesus, to which city some scholars think that the greetings were directed. We should remember, at the same time, that in the Apostolic Church per- sonal acquaintance was not necessary to create Christian sympathy. Quartus is described simply as ' the brother ' (6 a5c\<p6i). Elsewhere in the Pauline Epistles, Apollos{l Co 16'-), Epaphroditus (Ph 2'-=), Onesimus (Col i^), Sosthenes (1 Co 1'), Timothy (2 Co 1', etc.), Titus (2 Co 2'"), Tychicus (Eph 6^', Col 4') are similarly described (cf. also 2 Co 8'* 12"), while two Christian women, Phoebe and Apphia, are alluded to as ' our sister' (Ro 16', Philem '). One of the earliest titles u.sed by Christians of themselves was ' the brethren.' ' The brethren,' forming with Asyncritus and four others a household or district church, are saluted in Ro 16'^ The term was perhaps taken over from Judaism. It is frequently found in Acts addressed to Jews by Jews (2-*-^, etc.), and Saul before his baptism was called ' brother Saul ' by a Christian, Ananias (9"). It was also in use among the heathen to designate members of the same religious community (see G. A. Deissmann, Bible Studies, 1901, p. 87 f., and the authorities there quoted). St. Paul over and over again addresses the readers or hearers of his Epistles as ' brethren,' i.e. simply ' fellow- Christians,' members of the one great spiritual family of which God is Father and Jesus Christ the Elder Brother, ' the firstborn among many brethren ' ( Ro 8-"). In one passage at least ( 1 Th S''') it is possible that the leaders of the church are addressed as 'brethren' (see G. Milligan, Thessa- lonians, 1908, ad loc), and indeed we may say that in the Apostolic Church the terms ' brother ' or ' sister ' and ' minister ' (Sm/coKos) were practically synonymous. To be a member of the community was to be a ' servant ' of the community according