PAPER, PAPER REEDS, PAPYRUS. — See REED, WRITING.
PAPHOS (Πάφος) is mentioned in Ac 13 as the residence of the proconsul of Cyprus, SERGIUS PAULUS, who was visited and converted by St. Paul on his first missionary journey.
The city here meant is New Drakes the ad- ministrative capital of the Roman province of Cyprus, the ruins of which are to be seen at Baffo, about a mile south of the modern town of Ktima, on the west coast of the island. These remains, which are all of Roman date, include a small theatre and amphitheatre, traces of a temple, numerous house foundations, parts of the city wall, and the moles of the ancient harbour. Out- side the wall are traces of another columnar edifice, and on and near the site are the ruins of a Greek cathedral and other medieval buildings. Several groups of rock-tombs in the neighbourhood seem to be of earlier than Roman date, but nothing is known of the settlement to which they may have belonged.
Old Paphos, which was deserted in favour of the site already described, lies at Kouklia, on the left bank of the Diérizo river (anc. Bocarus), about 10 miles W.S. W. of Baffo, and alittle inland. Paphos was one of the most notable cities of ancient Cyprus, and owed its celebrity to the temple and cult of the ‘ Paphian goddess,’ whom the Greeks identified with Aphrodite. Paphos is said to have been founded by the degenslary Kinyras, whose clan retained royal privileges down to the Ptolemaic conquest (B.C. 295), and the priesthood of the god- dess until the annexation of the island to Rome (B.C. 58). The goddess was worshipped under the form of a conical stone, in an open-air sanctuary, the general appearance of which is known from numerous ΣΘΒΚΘΒΟΠΙΔΌΟΊΕ on Roman imperial coins, and the ground plan from excavations made in 1888 on behalf of the Cyprus Exploration Fund. The temple is known to have suffered severely from earthquakes, and to have been rebuilt more than once. It consisted in Roman times of an open court surrounded on three sides by chambers and porticos, and was entered through them from the east by a gateway. The position of the sacred stone, and the interpretation of many details shown on the coins, remain uncertain. To the south of the main court lie the remains of what may be an earlier temple, or the traditional tomb of Kinyras, almost wholly destroyed except the western wall of gigantic stone slabs.
After the extinction of the native and Ptolemaic dynasties, and the foundation of New Paphos, the importance of the old town rapidly declined: the place was ruined by earthquakes, and desolate already in Jerome’s time ( Vita Hilarionis) ; though the Acts of Barnabas mention a Christian resident, formerly a ἱερόδουλος.
Lireraturs.—Meursius, Cyprus, 4.0. ; Journal of Hellenic Studies, ix. 158-271 (esp. literary sources for history of Old Paphos, 176-192 : excavations in the temple, 195-215).
J. L. Myres.
660 PARABLE (IN OT)
PARABLE (in OT).— 1. The psychological origin of the use of Parables. 2. Relation of Parables to other devices of style, 8. The Parables of the OT and their closest analogues.
1. THE PSYCHOLOGICAL ORIGIN OF THE USE OF PARABLES.—It is a necessity imposed by its very nature upon the human spirit to illustrate with the greatest possible clearness the objects and pro- cesses belonging to the sphere of ideas. There are two leading paths which literary style pursues in order to satisfy this psychological want. The first of these is chosen when one expressly points to a parallel which the phenomenon in question has in another sphere. The second method is when two spheres of phenomena are as it were looked at together, and when in the description of the one sphere those a eee are directly em- ployed which properly designate the notions and the phenomena of the other sphere.
2. RELATION OF PARABLES TO OTHER DEVICES oF StYLE.—(a) When the first of the above-named ways of illustrating spiritual phenomena is adopted, this gives rise to the following stylistic devices :— (a) The Simile, as in the expressions, ‘he shall be like a tree planted by the rivers of water’ (Ps 15), or ‘thou shalt dash them in pieces like a potter's vessel ’ (2°), or in the Arabic ‘ arrows blue like the
teeth of the Ghfls’ (3 |,2, lit. ‘the surprising one,’
a species of demon), οὗ. A. F. Mehren, Die Rhetorik der Araber, p. 21. (8) The Simile, however, not infrequently expands into an independent descrip- tion. Hence arise the following five devices of style: (i.) The Fable is a narrative in which sub- jects from the mineral, vegetable, or animal king- doms are introduced as if they were capable of thought and speech. The only instances of the Fable in the OT are the story told by Jotham (Jg 985; Kimehi, ad loc. ὈΞ wax oF osyn $v) and that spoken by Jehoash to Amaziah (2 K 14%). Ezk 17° is not a Fable (see below, 2 ὁ). (ii.) The Parable, again, is a narrative whose subject is ersonal, and which is constructed in order to epict menething vividly. Along with its closest analogues it will be dealt with more fully below (see 3), and the question will be answered whether the OT contains something similar, such as (iii.) the Paramyth. These three kinds of fictitious illustrative narrative have their opposite in (iv.) the παράδειγμα (exemplum) or Example, for the latter is a narrative of a real occurrence, which serves to illustrate the situation in view. Instances of the παράδειγμα are found in Ps 99° (Moses), 106: (Phinehas), Neh 13% (Solomon), 1 Mac 252-69 (Abraham and others), 2 Mac 617-8! (Eleazar), Jth 8151. (Abraham and others), 4 Mac 35" (David), etc. To the same category belong the stories of Tobit and Susanna in so far as these have a real his- torical kernel. It is a narrative of the same kind which has for its subject that emperor’s daughter (r0p7 N23) who at the sight of Rabbi Joshua ex- claimed, ‘ What a pity that such renowned wisdom should be stored in so ugly a casket’; to which the Rabbi replied, ‘In what does the emperor, your father, store his wine?’ ‘In earthen vessels,” said she ; whereupon the Rabbi retorted that an emperor should use more costly vessels. When this counsel was followed, the wine deteriorated (Bab. Talm. Ta anith 7*; see, further, Fiirstenthal, p. 150). So, too, the narrative of Ishtar’s descent to Hades (Die Hollenfahrt der Istar, ed. Alfred Jeremias, 1887) is related as an ‘Example’ (/.c. p. 7). Finally, (v.) the Parallel consists in placing side by ἘΠῚ the peruculss points which two sets of phenomena aveincommon. It is altogether a rare product of the rhetorical art, and as yet the present writer has failed to discover it in the OT. (ὁ) When the material and the ideal spheres are