in vain to trace the source of this paper. In 1874 a copy of this Bible fell into the hands of Henry Frowde, and experiments were instituted at the Oxford University paper-mills at Wolvercote with the object of producing similar paper. On the 24th of August 1875 an impression of the Bible, similar in all respects to that of 1842, was placed on sale by the Oxford University Press. The feat of compression was regarded as astounding, the demand was enormous, and in a very short time 250,000 copies of this “Oxford India paper Bible” had been sold. Many other editions of the Bible, besides other books, were printed on the Oxford India paper, and the marvels of compression accomplished by its use created great interest at the Paris Exhibition of 1900. Its strength was as remarkable as its lightness; volumes of 1500 pages were suspended for several months by a single leaf, as thin as tissue, and when they were examined at the close of the exhibition, it was found that the leaf had not started, the paper had not stretched, and the volume closed as well as ever. The paper, when subjected to severe rubbing, instead of breaking into holes like ordinary printing paper, assumed a texture resembling chamois leather, and a strip 3 in. wide was found able to support a weight of 28 ℔ without yielding.
The success of the Oxford India paper led to similar experiments by other manufacturers, and there were in 1910 nine mills (two each in England, Germany and Italy, one each in France, Holland and Belgium) in which India paper was being produced. India paper is mostly made upon a Fourdrinier machine in continuous lengths, in contradistinction to a hand-made paper, which cannot be made of a greater size than the frame employed in its production. The material used in its manufacture is chiefly rag, with entire freedom from mechanical wood pulp. The opacity of modern India paper, so remarkable in view of the thinness of the sheet, is mainly due to the admixture of a large proportion of mineral matter which is retained by the fibres. The extraordinary properties of this paper are due, not to the use of special ingredients, but to the peculiar care necessary in the treatment of the fibres, which are specially “beaten” in the beating engine, so as to give strength to the paper, and a capacity for retaining a large percentage of mineral matter. The advantage gained by the use of India paper is the diminution of the weight and bulk of a volume—usually to about one-third of those involved by the use of good ordinary printing paper—without any alteration in the size and legibility of its type and without any loss of opacity, which is an absolute necessity in all papers used for high-class book printing to prevent the type showing through. (W. E. G. F.)
PAPHLAGONIA, an ancient district of Asia Minor, situated on the Euxine Sea between Bithynia and Pontus, separated from Galatia by a prolongation to the east of the Bithynian Olympus. According to Strabo, the river Parthenius formed the western limit of the region, which was bounded on the east by the Halys. Although the Paphlagonians play scarcely any part in history,
they were one of the most ancient nations of Asia Minor (Iliad, ii. 851). They are mentioned by Herodotus among the races conquered by Croesus, and they sent an important contingent to the army of Xerxes in 480 B.C. Xenophon speaks of them as being governed by a prince of their own, without any reference to the neighbouring satraps, a freedom due, perhaps, to the
nature of the country, with its lofty mountain ranges and
difficult passes. At a later period Paphlagonia passed under
the Macedonian kings, and after the death of Alexander the
Great it was assigned, together with Cappadocia and Mysia
to Eumenes. It continued, however, to be governed by native
princes until it was absorbed by the encroaching power of Pontus.
The rulers of that dynasty became masters of the greater part
of Paphlagonia as early as the reign of Mithradates III. (302–266 B.C.),
but it was not till that of Pharnaces I. that Sinope
fell into their hands (183 B.C.). From this time the whole
province was incorporated with the kingdom of Pontus until
the fall of the great Mithradates (65 B.C.). Pompey united
the coast districts of Paphlagonia with the province of Bithynia,
but left the interior of the country under the native princes,
until the dynasty became extinct and the whole country was
incorporated in the Roman empire. All these rulers appear
to have borne the name of Pylaemenes, as a token that they
claimed descent from the chieftain of that name who figures
in the Iliad as leader of the Paphlagonians. Under the Roman
Empire Paphlagonia, with the greater part of Pontus, was united
into one province with Bithynia, as we find to have been the
case in the time of the younger Pliny; but the name was still
retained by geographers, though its boundaries are not distinctly
defined by Ptolemy. It reappears as a separate province in
the 5th century (Hierocles, Synecd. c. 33)
The ethnic relations of the Paphlagonians are very uncertain. It seems perhaps most probable that they belonged to the same race as the Cappadocians, who held the adjoining province of Pontus, and were undoubtedly a Semitic race. Their language, however, would appear from Strabo to have been distinct. Equally obscure is the relation between the Paphlagonians and the Eneti or Heneti (mentioned in connexion with them in the Homeric catalogue) who were supposed in antiquity to be the ancestors of the Veneti, who dwelt at the head of the Adriatic. But no trace is found in historical times of any tribe of that name in Asia Minor.
The greater part of Paphlagonia is a rugged mountainous country, but it contains fertile valleys, and produces great abundance of fruit. The mountains are clothed with dense forests, which are conspicuous for the quantity of boxwood which they furnish. Hence its coasts were from an early period occupied by Greek colonies, among which the flourishing city of Sinope, founded from Miletus about 630 B.C., stood pre-eminent. Amastris, a few miles east of the Parthenius, became important under the Macedonian monarchs; while Amisus, a colony of Sinope, situated a short distance east of the Halys, and therefore not strictly in Paphlagonia as defined by Strabo, rose to be almost a rival of its parent city. The most considerable towns of the interior were Gangra, in ancient times the capital of the Paphlagonian kings, afterwards called Germanicopolis, situated near the frontier of Galatia, and Pompeiopolis, in the valley of the Amnias (a tributary of the Halys), near which were extensive mines of the mineral called by Strabo sandarake (red arsenic), which was largely exported from Sinope.
See Hommaire de Hell, Voyage en Turquie (Paris, 1854–1860); W. J. Hamilton, Researches (London, 1842); W. M. Ramsay, Hist. Geog. of Asia Minor (London, 1890).
PAPHOS, an ancient city and sanctuary on the west coast of Cyprus. The sanctuary and older town (Palaepaphos) lie at Kouklia, about 20 m. west of Limasol, about a mile inland on the left bank of the Diorizo River (anc. Bocarus), the mouth of which formed its harbour. New Paphos (Papho or Baffo), which had already superseded Old Paphos in Roman times, lies 10 m. farther west, and 1 m. south of modern Ktima, at
the other end of a fertile coast-plain. Paphos was believed to have been founded either by the Arcadian Agapenor, returning from the Trojan War (c. 1180 B.C.), or by his reputed contemporary Cinyras, whose clan retained royal privileges down to the Ptolemaic conquest of Cyprus in 295 B.C., and held the Paphian priesthood till the Roman occupation in 58 B.C. The town certainly dates back to the close of the Mycenaean Bronze age, and had a king Eteandros among the allies of Assur-bani-pal of Assyria in 668 B.C.[1] A later king of the same name is commemorated by two inscribed bracelets of gold now in the Metropolitan Museum of New York. In Hellenic times the kingdom of Paphos was only second to Salamis in extent and influence, and bordered on those of Soli and Curium.
Paphos owes its ancient fame to the cult of the “Paphian goddess” (ἡ Παφία Γάνασσα, or ἡ Παφία, in inscriptions, or simply ἡ θεὰ), a nature-worship of the same type as the cults of Phoenician Astarte, maintained by a college of orgiastic ministers, practising sensual excess and self-mutilation.[2] The Greeks identified both this and a similar cult at Ascalon with their own worship of Aphrodite,[3] and localized at Paphos the legend of her birth from the sea foam, which is in fact accumulated here, on certain winds, in masses more than a foot deep.[4] Her grave also was
- ↑ E. Schrader, Abh. k. Preuss. Ak. Wiss. (1879), pp. 31-36; Sitzb. k. Preuss. Ak. Wiss. (1890), pp. 337-344.
- ↑ Athan. c. graecos, 10. On all these cults see J. G. Frazer, Adonis, Atlis, Osiris (London, 1906).
- ↑ Herod, i. 105; see further Astarte, Aphrodite.
- ↑ Oberhummer, Die Insel Cypern (Munich, 1903), pp. 108-110.
