Literature. — W. M. Ramsay, St. Paul the Traveller, London, 1895, p. 89 f. ; K. Lanckoronski, Stddte Pamphyliens und Pisidiens, vol. i. ; ' Pampbylien,' Vienna, 1890.
James Strahan. PAPER.— See Writing.
PAPHOS (Ilti^os, the modern Baffo).— Paphos was a seaport near the western extremity of Cyprus, the last place visited by Paul and Bar- nabas in their missionary progress through the island (SieX^dires b\-qv ti]v vTjaov, Ac 13^). There they were near one of the most famous shrines of paganism, the home of Aphrodite, the foam-born ' Paphian Queen,' Old Paphos being the centre of her worship for the whole earth. The city in which the apostles stayed, however, was New Paphos, the seat of the proconsul (di'^i57raTos), the administrative centre of the island since its annexa- tion by the Romans in 58 B.C. Originally no more than the port of Old Paphos, it possessed a good harbour, from which the apostles sailed for Pam- phylia (Ac 13"). Like the more ancient and famous city, it was devoted to the cult of Aphrodite, to whom it had erected ' fine buildings' (Strabo, XI v. vi. 3). It was about 10 miles N.E. of Old Paphos (IlaXaia Xld^os or ITaXaiTra^os, the modern Kuklia), which stood on an eminence over a mile from the sea — the 'celsa Paphos' of Vergil (^n. x. 51). ' Along the road ' between the two cities, says Strabo (loc. cit.), ' the annual processions are con- ducted, when a great concourse both of men and women resort thither,' not only from New Paphos, but ' from other cities.' In describing a pilgrimage which Titus made to this shrine on his way to the siege of Jerusalem, Tacitus expresses surprise at ' the form under which the image is adored, a form found in no other place' (Hist. ii. 2). What Titus
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saw was not the graceful, smiling Aphrodite of Greece, but the rude cultus-image of Phtenicia.
C>T>rus w.is the meetin|j-iilace of two ancient faiths and civilizations — lieilenio aiul Syrian — eacli of wliich deeply in- fluenced the other. Herodoius was not ill-informed when he heard 'on inquiry' that the temple at Paphos was built in imitation of a Syrian temple in Ascalon (i. 105). Kxcavationa have proved tliat the Paphian shrine had the character of a Phoenician temple, with large open courtJJ and several small chambers, and the same type of building is represented on many coins. Fragments of marble cones and of an altar have also been found, and the idea that the conical stone was anointed in the Semitic fashion is confirmed by an inscription which mentions a festival of the temple called cAaioxpi<mo^.
Had St. Paul remained longer at Paphos, he would inevitably have come into conliict with this worship — whicli Atlianasius branded as the doilica- tion of lust {rrji' 4Tri,6v^lav BeoTrotiicTavTes Trpo(7Kvvouaiy [Contra Gentcs, 9]) — as he did later with that of Artemis at Ephesus. How long the Paphian cult maintained itself against Christianity can only be conjectured. St. Paul's dispute with lElymas [q.v.) was purely personal.
LiTER.^TURE.— D. G. Hogarth, Devia Cypria, 1889; D. G. Hograrth and M. R. James, in JUS ix. [ISSS] 168 f.; art. ' Aphrodite ' in Roscher's Lexicoji. JAMES StrAHAN.
PARACLETE.— 1. The term.— One result of the authoritative place held by the Law among the Jews was that figures of speech borrowed from the sphere of judicial procedure came to play an im- portant part in religious life. This cycle of figura- tive speech included the term 'paraclete.' In Greek usage a paraclete was one who accompanied an accused person to the judge's tribunal, and sup- ported him by testifying and interceding on his behalf. The frequent use of the term ' paraclete ' in the religiotis phraseology of the Jews is confirmed by the fact that when the term, as a Greek loan- word, at length found a place in the Hebrew writings of the Synagogue, it was employed not in a literal but in a figurative sense, as, e.g., for the sacrifice by which the Divine forgiveness was secured for Israel.
2. Jesus Himself as the Paraclete (of Christians who fall into sin). — The idea that man requires a paraclete was associated first of all with the thought of the Divine decree by which the status and destiny of human beings are fixed, .and it is in this reference that St. John, in his First Epistle (2'), applies the term to Jesus Christ. As the vocation to a divine life puts an end to walking in darkness, believers separate themselves from sin by sincere and penitent confession. Still, this does not do away with the possibility of their choosing falsely and again doing evil ; hence there arises tlie need of a fresh judicial act on God's part to decide what portion such a sinner retains in Him. Even when the Christian sins, however, Christ maintains fellowship with him, and brings him within the scope of the Divine grace. In that passage, accord- ingly, Christ is called a Paraclete because He ob- tains Divine pardon for those who have trespassed. His ability to shield the sinning one is based upon the fact of His own righteousness, for only the righteous, whose mind is at one with the will of God, can ask God to forgive others. This power, moreover, rests also upon the fact that Jesus has by His Cross purchased the world's forgiveness from God.