ifts which the Philippians had sent to him by
paphroditus ‘an odour of a sweet smell’ (Ph 4"). In the apocalyptic vision the four living creatures and the 24 elders before the throne of God are said to offer incense, which is the type of the prayers of saints, Rev 5°.
The perfumes mentioned in the Bible will be found under their specific names. They are Aloes, Apples (said to yield a fragrance, but scarcely a perfume in the strict sense), Balm, Bdellium (probably derived from a species of Amyris and
lied to myrrh, see Jos. Ant. τη. i. 6), Calamus (probably one of the lemon-grasses, such as Andro- pogon pachnodes, or schenanthus. The former yields the sweet-scented Turkish grass-oil of com- merce. It might, however, be the Acorus calamus or sweet-cane, but this is unlikely), Camphire (henna), Cassia, Cinnamon, Costus (see OINT- MENT), Frankincense, Galbanum, Ladanum (the εὖ of Gn 37 43" translated ‘myrrh,’ but much more probably the odorous gum exuded by a Cistus, either C. Ledon or C. laurifolius, perhaps Creticus), Man- drakes (mentioned as fragrant, but not a perfumer’s material, Ca 7"), Mastic (cxivos, the Pistacia lentiscus, mentioned only in the Apoer. Sus *), Myrrh (yielded by Balsamodendron myrrha), Onycha (the nda? of Ex 30, either ladanum, as in the Arabic Version, or the sweet-smelling oper- culum of a Strombus. Its smell is alluded to in Sir 24"), Saffron, Spikenard, Stacte (probably storax, the resin of Styrax officinale), Tragacanth (πὲ) of Gn 3735 434, the gum exuded by Astragalus traqacantha).
he proper names Keturah, Basemath, and Euodia seem to be derived from the words for ‘incense’ or ‘ fragrance.’ A. MACALISTER.
PERGA (Πέργη ; the form Πέργα, which might have been expected, seems not to occur: * in Latin commonly Perga, but Pliny has Perge) was one of the two greatest cities of Pamphylia in ancient times (Side being the other). Strabo describes it as being on the Cestrus, 60 stadia, 7 to 8 miles, from its mouth; and he speaks of the river
as navigable. There is some inaccuracy in this statement, as Perga is fully 5 miles west from the Cestrus; but it is true that the nearest point on the river is about 60 stadia above the mouth.
Mela more correctly says that Perga was situated between the rivers Cestrus and Cataractes, but nearer the former (which he too describes as navi- gable). The earliest known memorials of Perga
*A coin in the British Museum Catalogue, No. 27, reads TTEPrA; but this may be an abbreviation of the adjective On No. 48 the city name Is indubitably TTé ρίγ)η.
are its coins, which begin early in the 2nd cent. B.C. But its walls are of Seleucid, not Pergamenian style, and, therefore, probably were built in the 3rd cent. ; and Perga began to strike coins when set free from the rule of the Seleucid kings of Syria in B.c. 189. Its coins last in a fairly rich series till about A.D. 276; and it was the only Greek city’ except Alexandria that struck coins of the emperor Tacitus. Side and Perga both ranked as metropolitan cities of Pamphylia: on coins Perga is styled metropolis under the emperor ‘Tacitus, but certainly had that rank earlier (as Side also must have ranked as metropolis, though its coins do not mention the title).
Perga was evidently the stronghold of native Pamphylian feeling in opposition to the Greek colony ATTALIA, which was founded during the 2nd cent. B.c. Its coinage is invariably associated with the native goddess, who was identified with the Greek Artemis, but evidently was more like the Ephesian than the true Hellenic deity. Some- times she is called on coins the Queen of Perga (Fdvacoa written in Pamphylian alphabet), but commonly Artemis of Perga. She is represented either as the Greek short-clad huntress Artemis, sometimes with a sphinx beside her, sometimes with a stag, or as the Greek goddess, wearing a long tunic, but still carrying the bow; but far more characteristic is the type common in imperial times, in which she is symbolized by a quaint simulacrum, probably representing a large stone with a rounded top: the top is sometimes modified to resemble a female head with long veil and kalathos, while the stone in its lower part then seems like a rude and massive human body. On the stone sometimes there appear to be zones of dancing figures. The sphinx or the eagle are fre- quent accompaniments of the simulacrum. This pode may safely be described as similar to the
phesian (see DIANA). The name Leto seems probably to belong to her, whether it be a modifi- cation of the Lycian word Jada (the lady), or of the old Semitic Al-lat or Alilat.*
The site of Perga is now called Murtana, and is about 12 miles north-east of Attalia. The temple is described by Strabo as standing on a higher ground beside the city. This higher ground was the site of the older city, and constituted the acro- polis. It is not an isolated hill, but part of that steep-edged plateau which occupies much of the country between Cestrus and Cataractes. In the time of Strabo the city seems to have been on the low ground south of the acropolis. All the ruins—walls, gates, theatre, stadium, churches, etc.—are in that part, while few remains are now visible on the acropolis ; but the platform with the lower τ of six granite columns near the south- east of the acropolis (which G. Hirschfeld and other travellers took for the temple of Artemis) is considered by Petersen too rude for that doubtless splendid building.+ The greatness of the city was bound up with that of the goddess: compare the speech of Demetrius about the Ephesian Artemis in Ac 19. The right of asylum, doubtless, be- longed to her temple and precinct (see Arch. Epi- graph. Mittheil. aus Oesterreich, 1897, p. 65).