n these circumstances it was inevitable that the Greek, or rather Greco-Roman, element should be weak in pari fa in the period when Christi- ΒΩ first entered the country. It was not one of the more highly civilized regions, but rather one where the native Anatolian and Oriental char- acter had proved stronger than the Western influ- ence. This fact determined its history in the Christian period. In Pamphylia Christianity played a very small part during the early cen- turies. The new religion spread most in the more civilized and τα. ἐΕ regions, and not in lands like Pamphylia.
Another feature of the country must have exercised a strong determining influence on its history. A flat plain little ieee above sea-level, — sheltered by the lofty wall of Taurus from the cooling and invigorating northern breezes which make the climate of the central Anatolian plateau for the most part invigorating and temperate— with a soil always saturated with the waters that flow down from Taurus or rise in great springs at its feet, and therefore at once fertile and fever- laden—with an atmosphere also heavy and satu rated with the moisture from the soil and from the sea, moved only by fitful breezes setting from and
to the sea,—Pamphylia was not a country likely to keep alive the vigour and energy of European colonists. Though the soil, being more thoroughly cultivated in ancient than in modern time, would not give forth the same malaria that gives the coast so infamous a reputation, yet the natural circumstances make it necessarily and always an enervating climate.
Christianity was brought to Pamphylia by Paul and Barnabas on their first missionary journey. This was the country which naturally came next within their sphere of work after Cyprus. Cilicia had already heard the word ; and in their progress from Cyprus they must next proceed to Pamphylia. There seems no doubt that the plan of work for the missionaries, probably sketched out even before they started from Syrian Antioch (Ac 13*), must have contemplated the evangelization of Pamphylia next after ce Thither, then, the missionaries proceeded ; but after they had reached the count there arose a difference of opinion, and John Rese left his companions and returned to Jerusalem, while the two apostles crossed Mount Taurus and reached Pisidian Antioch. It appears that they did not preach in Pamphylia at this time. The only reasonable interpretation of these circum- stances is that the first intention had been to preach in Femphy is (which, as we have seen, was the natural oider of evangelization); and that all three concurred in that purpose: but, when the sphere of action was removed from Pamphylia to
isidian Antioch, John Mark refused to acquiesce in the change of plan. Some time later, on their return, the eppetlesyrenshed in rere (though apparently with small success); and their action on that occasion proves that Pamphylia was in- cluded in their intended sphere of work. It seems irrational to suppose either that the plan of pro- ceeding to Antioch was formed at Paphos, or that John acquiesced in that plan until he reached Pamphyhia, and then abandoned the work (Ac 13).
As to the reason why the sphere of work had been changed from Pamphylia to Antioch, no information is given in Acts; but a plausible conjecture has m advanced that residence in the moist and enervating atmosphere of Pam- phylia, coming after the fatigue of missionary travel and the intense effort of the scene in Paphos, brought out a certain weakness in St. Paul’s constitution, causing the illness alluded to in Gal 4",
Christianity seems to have been slow and late in acquiring a strong footing in Pamphylia. When St. Peter wrote to the Gicetias in the provinces of Asia Minor, he sent no message to Pamphylia or to Lycia, which may fairly be taken as a proof that there was no body of Christians in those districts (his omission of Cilicia, where there was a body of Christians, arose from that district being classed along with Syria, and therefore being outside the range of the Epistle). On the extine- tion of Christianity in Pamphylia see PERGA.
A long succession of travellers have visited and described the Pamphylian country: by far the most elaborate study of some Pamphylian cities is contained in the splendid folios of Lanckoronski’s Stadte Pamphyliens. W. M. Ramsay.
PAN.—See Foon in vol. ii. p. 40, s. ‘ Vessels.’
PANNAG (335 pannag, xacla, balsamum).— One of the articles of commerce of Judah and Israel (Ezk 27"). The LXX κασία is defined as ‘a shrub similar to the laurel,’ but there is no hint as to its identity. Balsamum is alike indefinite. Ace. to the book Zohar (13th cent.) 32 07 lehem-pannag means ‘ pastry work.’ Dr. Van Dyck in his Arab. Vs ot the Bible gives haldwa. This isa well-known
PAPHOS
confection, made of syrup, carob honey, dibs (gra
honey), or date honey, boiled with ffeved ἘΣ soapwort roots and sesame oil. ‘his sweet is very extensively made and eaten by Orientals, and is a considerable article of commerce. It is known in Turkish as pék-més. We have not seen any de- scription of it in ancient authors, and its etymology bears no resemblance to that of pannag. In the absence of decisive evidence, the Eng. versions wisely transliterate the original, RVm gloss ‘perhaps a kind of confection.’ Cornill (ad doc.) and Hoffmann (Phén. Inschr. 15) emend to 3\5 ‘wax.’ G. E. Post.