PHCENIX

borrowed they carried in their trading voyages all about the Mediterranean, and thus diffused culture and the arts of life. Perhaps they were pioneers in the art of seamanship, but of this we cannot be sure; they may have borrowed this from Crete or the Myoenseans. That they invented the alphabet and diffused it in their voyages, so that it was adopted by the Greeks and Romans, is generally conceded, but whether they obtained it by adapting Egyptian hieroglyphs, or Babylonian cuneiform characters, or from some other ancient form of writing, is still in dispute. In religion they closely resembled the other Semites (cf. W. R. Smith, KS; and Ba.Tton.Semit. Origins). BaaJ and Ash- tart were the principal divinities, and much prominence was given to sexual rites (cf. Lucian, de Syria Dm, § 6). Human sacrifice persisted long among them in spite of their contact with the highly civilized Greeks (cf. EBi iii. col. 3189, 3190).

The best account that we have of the nature and extent of Phoenician traffic is contained in Ezekiel's description (chs. 27. 28) of the trade of Tyre, which, as we have seen, had been the leading Phcenician city for a century or more before his time.

Geoeqb a. Barton.

PHCENIX was a good harbour on the S. coast of Crete. It has been identified almost certainly with Loutro, which is said to be the only harbour W. of Fair Havens where a ship of such size as that by which St. Paul travelled (it was a cargo ship, but had crew and passengers on board numbering altogether 276) could find shelter. Strabo speaks of Phoenix as being on an isthmus (i.e. a narrow part of the island), and apparently as being in the territory of Lappa, which was not far from Loutro. Other authorities speak of it as if it were near Aradena, which is only a mile from Loutro. The identification would therefore be certain but for St. Luke's description of the harbour of Phoenix as looking 'towards the S.W. and the N.W.' (Ac 27ii), whereas the harbour of Loutro looks towards the East. Hence some identified Phoenix with a harbour a little farther W., of which we have no evidence that it could accommodate so large a ship. It is perhaps more probable that St. Luke makes a mistake in his descrip-tion of a harbour which he never reached. Tlie RV understands the Greek to mean 'in the direction in which the S.W. and N.W. winds blow,' and therefore translates 'looking N.E. and S.E.' 'This may have been a sailor's way of expressing it, but we have no authority for it. A. E. Hillabd.

PHOROS (1 Es S" 8" 9M)=Parosh (wh. see).

PHBURAI.— In Ad. Est 11' the Book of Esther is called 'the epistle of Phrurai' (i.e. 'Purim' [wh. see]).

PHBYGIA. — The Phrygians were an Aryan race who seem to have had their first home in Thrace, and to have crossed into Asia through the same southward movement of tribes that brought the Hellenes into Greece. In Asia they occupied at one time the greater part of the country W. of the Halys, probably dis-placing a Semitic race from whom they may have learned the worship of Cybele. We must regard Homer's Trojans as part of the Phrygian race, and the Trojan War as a contest between them and Greek settlers from Thessaly. In more historical times the name Phrygia applies to an inland region varying in extent at different times, but bounded at its widest by the Sangarius on the N., the Halys on the E., the Taurus range on the S. It thus covered the W. part of the great plateau of Asia Minor and the upper valleys of the rivers Maeander and Hermus. It was a region fruitful in oil and wine, exporting also wool, gold, marble, and salt.

When the Romans inherited the kingdom of Pergamus iuB.c. 133, a part of Phrygia was included in the province of Asia, but the southern portion towards Pamphylia was not included. This portion was in the hands of

PHYLACTERIES, FRONTLETS

the dependent king of Galatia when Augustus con-stituted Galatia a province in B.C. 25, and was therefore included in the new province which extended from Lycia on the S.W. almost to the mouth of the Halys on the N.E. Hence this portion of Phrygia, with its cities of Antioch and Iconium, came to be known as Phrygia Galatica.

This country was included by St. Paul in the work of his first missionary journey (Ac 13"-li«). From Perga he and Barnabas made their way N. along the difficult mountain road to Antioch, here called ' Pisidian Antioch ' (see PisiDiA) . On his second missionary j ourney St. Paul (now accompanied by Silas) began with the churches of Cilicia and then passed through Derbe and Lystra, where he took Timothy into his company. The narrative then proceeds (Ac 16«): 'And they went through the region of Phrygia and Galatia [Gr. 'the Phrygian and Galatian region'), having been forbidden [AV 'and were forbidden'] of the Holy Ghost to speak the word in Asia; and when they were come over against Mysia they assayed to go into Bithynia; and the Spirit of Jesus suffered them not; and passing by Mysia they came down to Troas.' The natural interpretation of this is that from Lystra they traversed Phrygia Galatica, from Antioch took the road leading N. to Dorylaion, where they would be near Bithynia, and from there were directed W. to Troas. Attempts have been made, however, to find here an evangeliza-tion of Galatia proper with its towns of Pessinus and Ancyra. But against this we must set (1) the form of the Greek phrase 'the Phrygian and Galatian region'; (2) the strange silence of St. Luke about a work that must have taken a considerable time; (3) the geo-graphical consideration that the travellers could not have crossed the desert of the Axylon straight from S. to N. and must in any case have used the road to Dorylaion. See, further, artt. Galatia and Galatians [Ep. to] for this and the further question whether the Epistle to the Galatians can have been written to the churches of Phrygia Galatica. If it was, we have an interesting glimpse of how in the churches first founded by St. Paul his authority was very soon (perhaps A.D. 50) assailed by Judaizers, who disputed his Apos-tolic credentials and declared his doctrine to be an im-perfect form of Christianity, neglecting its Jewish basis.

The third missionary journey likewise began with 'the region of Galatia and Phrygia' (Ac 18"), or 'the Galatian region and Phrygia.' Here the reference is probably to the same churches, but the order of words is doubtless meant to include the churches of Lycaonia first — these were in the province of Galatia, but were not in Phrygia. The order is in any case strongly against the inclusion of Galatia proper. The journey was continued 'through the upper country to Ephesus,' i.e. along the direct route which passed through the higher country from Metropolis to Ephesus, instead of the high road which followed the valley of the Lycus.

A. E. HiLLARD.

PHTGELUS. — Mentioned in company with Hermog-enes in St. Paul's last Epistle, as those in Asia who, among others, had turned away from the Apostle (2 Ti 1'5). See Hermogenes. Morley Stevenson.

PHYLACTERIES, FRONTLETS.— 1. Among the charges brought by our Lord against the Pharisees of His day we read: 'but all their works they do for to be seen of men: for they make broad their phylacteries and enlarge the borders of their garments'J(Mt 23'- «; for ' borders' see Fringes). This is the only Biblical refer-ence to one of the most characteristic institutions of the Judaism of the first century as of the twentieth. The word 'phylactery' (Gr. phylactlrion) literally signifies a 'safe-guard,' as safe-guarding the wearer against the attacks of hurtful spirits and other malign influences such as the evil eye — in other words, an amulet. By the Jews then as now, however, the phylacteries were

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