No good argument can be brought forward in favour of North Galatia which cannot be balanced by a better argument in favour of South Galatia. For instance, though St. Luke in Acts uses the popular and not the political names for districts, this cannot be urged in favour of St. Paul's adopting the same usage. On the contrary, he uses Asia, Macedonia, and Achaia in their political sense, and so we may suppose that he would do the same in the case of Galatia. Again, though there were in North Galatia Jews who would tempt the converts to Jewish observances, there were Jews in plenty in South Galatia also. And while many writers have said that the Celtic blood of these recalcitrant Christians is proved by the enthusiasm, fickleness, superstition, love of strife, and vanity which St. Paul rebukes, we may reasonably urge that these defects are not confined to the Celts. The Phrygians doted on a sombre and mysterious religion. In heathen times they loved the worship of Cybele, with its exciting ceremonial and cruel mutilations. And when they adopted Christianity, though their morality was generally austere, their credulity was intense. In the 2nd century many of them embraced the new revelations of Montanus, and in the 4th they largely affected the hard Puritanism of Novatian. In religious matters the Celts are very little {152} inclined to fickleness, and their superstitions are more closely connected with dreaminess than with vehemence. The following facts also deserve attention; (1) It would be strange if Acts gave us no account of Churches in which St. Paul took so much interest. If Galatia be North Galatia, there is no such account in Acts. If it be South Galatia there is, and the polite and natural manner of addressing the inhabitants of the cities of Antioch, Derbe, etc., would be "Galatians." Their bond of union was association in one Roman province. (2) It is improbable that St. Paul would take the very difficult journey necessary for visiting the Celtic Galatians. His usual plan was to travel on Roman high-roads to the big centres of population. North Galatia was both isolated and half-civilized. Also, he says that he visited the Galatians on account of an illness (iv. 13). It is incredible that he would have chosen the long unhealthy journey to North Galatia when he was ill. But it is extremely probable that he left the damp lowlands of Pamphylia for the bracing air of Pisidian Antioch. The malady was probably the malarial neuralgia and fever which are contracted in those lowlands. (3) The Epistle contains technical legal terms for adoption, covenant, and tutor, which seem to be used not in the Roman but in the Greek sense.[1] They would hardly be intelligible except in cities like those of South Galatia where the institutions were mainly Greek.