speak in the highest terms of his piety and benevo- | is continued to their termination at a short distance lence. Jerome states, that Pamphilus composed an apology for Origen before Eusebius; but, at a later period, having discovered that the work which he had iaken for Pamphilus's was only the first book of Eusebius's apology for Origen, he denied that Pamphilus wrote anything except short letters to his friends. The truth seems to be, that the first five books of the Apology for Origen" were composed by Eusebius and Pamphilus jointly, and the sixth book by Euse-assemblage of different nations." (Strab., 668.) It bins alone, after the death of Pamphilus. Another work, which Pamphilus effected in conjunction with Eusebius, was an edition of the Septuagint, from the text in Origen's Hexapla. This edition was generally used in the Eastern church. Montfaucon and Fabricius have published "Contents of the Acts of the Apostles" as a work of Pamphilus; but this is in all probability the work of a later writer. Eusebius wrote a 66 Life of Pamphilus," in three books, which is now entirely lost, with the exception of a few fragments, and even of these the genuineness is extremely doubtful. We have, however, notices of him in the "Ecclesiastical History" of Eusebius (7, 32), and in the "De Viris Illustribus," and other works of Jerome. (Lardner's Credibility, pt. 2, c. 59.) PAMPHUS, an early Athenian bard, and a disciple, as was said, of Linus. Philostratus has preserved two remarkable verses of his, which recall to mind the symbol under which the Egyptians typified the Creator of the universe, or the author of animal life. The lines are as follows: Ζεῦ, κύδιστε, μέγιστε θεῶν, εἱλυμένε κόπρῳ "Oh Jove, most glorious, most mighty of the gods, thou that art enveloped in the dung of sheep, and horses, and mules." (Philostr., Heroic., c. 2, p. 98, ed. Boissonade.)-According to Pausanias (9, 27), Pamphus composed hymns for the Lycomedæ, a family which held by hereditary right a share in the Eleusinian worship of Ceres. Pamphus is also said to have first sung the strain of lamentation at the tomb of Linus. (Schöll, Hist. Lit. Gr., vol. 1, p. 33.-Müller, Hist. Lit. Gr., p. 25.) PAMPHYLIA (Пaμovλía), a province of Asia Minor, extending along the coast of the Mediterranean from Olbia to Ptolemais, and bounded on the north by Pisidia, on the west by Lycia and the southwestern part of Phrygia, and on the east by Cilicia. Pliny (5, 26) and Mela (1, 14) make Pamphylia begin on the coast at Phaselis, which they reckon a city of Pamphylia, but the majority of writers speak of it as a Lycian city. Pamphylia was separated from Pisidia by Mount Taurus, and was drained by numerous streams which flowed from the high land of the latter country. The eastern part of the coast is described by Captain Beaufort as flat, sandy, and dreary; but this remark does not apply to the interior of the country, which, accordto Mr. Fellows' account (Excursion in Asia Minor, p. 204), is very beautiful and picturesque. The west ern part of the coast is surrounded by lofty mountains which rise from the sea, and attain the greatest height in Mount Solyma, on the eastern borders of Lycia. The western part of the country is composed, according to Mr. Fellows (p. 184), "for thirty or forty miles, of a mass of incrusted or petrified vegetable matter, lying imbosomed, as it were, in the side of the high range of marble mountains which must originally have formed the coast of this country. As the streams, and, indeed, large rivers which flow from the mountains, enter the country formed of this porous mass, they almost totally disappear beneath it; a few little streams only are kept on the surface by artificial means, for the purpose of supplying aqueducts and mills, and, being carried along the plain, fall over the cliffs into the sea. The course of the rivers beneath these deposited plains It is out at sea, where the waters of the rivers rise abundantly all along the coast, sometimes at the distance of a quarter of a mile from the shore." (Encycl. Us. Knowl., vol. 17, p. 177.)-The Greeks, ever prone to those derivations which flattered their national vanity, attached to the word "Pamphyli” (Haμøvλoi) that meaning which the component words uv and øùλov would in their language naturally convey, namely, "an was, however, farther necessary to account for the importation of Grecian terms among a people as barbarous as the Carians, Lycians, and other tribes on the same line of coast; and the siege of Troy, so fertile a source of fiction, gave rise to the tale which supposed Calchas and Amphilochus to have settled on the Pamphylian shores with portions of various tribes of the Greeks. This story, which seems to have obtained general credit, is to be traced, in the first instance, to the father of history (Herod., 7, 91), and after him it has been repeated by Strabo (l. c.), Pausanias (7, 3), and others. Of the Grecian origin of several towns on the Pamphylian coast we can indeed have no doubt; but there is no reason for supposing that the main population of the country was of the Hellenic race. more probable that they derived their origin from the Cilicians or the ancient Solymi. Other etymologies may be found in Stephanus of Byzantium (s. v. Пlauøvñía). Pliny reports, that this country was once called Mopsopia, probably from the celebrated Grecian soothsayer Mopsus (5, 26.)-Pamphylia possesses but little interest in an historical point of view. It became subject in turn to Croesus, the Persian monarchs, Alexander, the Ptolemies, Antiochus, and the Romans. The latter, however, had considerable difficulty in extirpating the pirates, who swarmed along the whole of the southern coast of Asia Minor, and even dared to insult the galleys of those proud republicans off the shores of Italy, and in sight of Ostia. Pamphylia was entirely a maritime country: its coast is indented by a deep gulf, known to the ancients by the name of Mare Pamphylium, and in modern geography it bears that of "Gulf of Attalia." The Turks call this part of Caramania by the appellation of Teké-Ili. (Cramer's Asia Minor, vol. 2, p. 273, seqq.) Mr. Leake gives the following account of the natural features of part of this country, which may be compared with that of Mr. Fellows. "From Alaya (the ancient Coracesium) to Alara (the ancient Ptolemaïs) are eight reputed or caravan hours. The road leads along the seashore, sometimes just above the seabeach, upon high woody banks, connected on the right with the great range of mountains which lies parallel to the coast; at others, across narrow fertile valleys, included between branches of the same mountains. There are one or two fine harbours, formed by islands and projecting capes; but the coast for the most part is rocky and without shelter-From Alara to Menargat (situate near the mouth of the ancient Melas) the road proceeded at a distance of three or four miles from the sea, crossing several fertile and well-cultivated valleys, and passing some neat villages pleasantly situated. The valleys are watered by streams coming from a range of lofty mountains, appearing at a great distance on the right." (Leuke's Journal, p. 130.)- The Melas is described as a large river, and the adjacent valleys as well-cultivated and inhabited. From Menavgat to Dashasher (the ancient Syllium) the country is represented as being a succession of fine valleys, separated by ridges branching from the mountains, and each watered by a stream of greater or less magnitude. (Leake's Journal, l. c.) PAN (IIáv), the god of shepherds, and in a later age the guardian of bees, and the giver of success in fishing and fowling. He haunted mountains and pastures, was fond of the pastoral reed and of entrapping nymphs. Diana. As she was returning one day from the chase, and was passing by Mount Lycæus, Pan beheld her: but when he would address her, she fled. The god pursued she reached the river Ladon, and, unable to cross it, implored the aid of her sister-nymphs; and when Pan thought to grasp the object of his pursuit, he found his arms filled with reeds. While he stood sighing at his disappointment, the wind began to agitate the reeds, and produced a low musical sound. The god took the hint, cut seven of the reeds, and formed from them his syrinx (oúptys) or pastoral pipe. (Ovid, Met., 1, 690, seqq.) Another of his loves was the nymph Pitys, who was also beloved by Boreas. The nymph favoured more the god of Arcadia, and the wind god, in a fit of jealousy, blew her down from the summit of a lofty rock. A tree of her own name (nírvs, pine) sprang up where she died, and it became the favourite plant of Pan. (Nonnus, 43, 259, seqq. In form he combined that of man and beast, having a account of the treatment which this deity received from red face, horned head, his nose flat, and his legs, thighs, the Arcadians when they were unsuccessful in hunting. tail, and feet those of a goat. Honey and milk were (Schol. ad Theocr., l. c.)—The Homerid already quooffered to him. This god is unnoticed by Homer and ted, who is older than Pindar, describes in a very Hesiod; but, according to one of the Homeridæ, he pleasing manner the occupations of Pan. He is lord was the son of Mercury by an Arcadian nymph. (Hom., of all the hills and dales: sometimes he ranges along Hymn., 19.) So monstrous was his appearance, that the tops of the mountains, sometimes pursues the the nurse, on beholding him, fled away in affright. game in the valleys, roams through the woods, floats Mercury, however, immediately caught him up, wrap- along the streams, or drives his sheep into a cave, and ped him carefully in a hareskin, and carried him away there plays on his reeds, producing music not to be to Olympus: then taking his seat with Jupiter and the excelled by that of the bird "which, among the leaves other gods, he produced his babe. All the gods, es- of the flowery spring, laments, pouring forth her moan, pecially Bacchus, were delighted with the little stran- a sweet-sounding lay." In after times, as we have ger; and they named him Pan (i. e., “All”), because already remarked, the care of Pan was held to extend he had charmed them all!-Others fabled that Pan beyond the herds. We find him regarded as the was the son of Mercury by Penelope, whose love he guardian of the bees (Anthol., 9, 226), and as the gained under the form of a goat, as she was tending giver of success in fishing and fowling. (Anthol., 7, in her youth the flocks of her father on Mount Tayge-11, seqq.; 179, seqq.)-The origin of the syrinx or tus. (Herod., 2, 145.-Schol. ad Theocr., 7, 109.- pipe of Pan is given as follows: Syrinx was a Naiad, Eudocia, 323-Tzetzes, ad Lycophr., 772.) Some of Nonacris in Arcadia, and devoted to the service of even went so far as to say that he was the offspring of the amours of Penelope with all her suitors. (Schol. ad Theocr, 1, 3.- Eudocia, l. c.-Serv. ad En., 2, 44.) According to Epimenides (Schol. ad Theocr., 1. c.), Pan and Arcas were the children of Jupiter and Callisto. Aristippus made Pan the offspring of Jupiter and the nymph Eneïs; others, again, said that he was a child of Heaven and Earth. (Schol. ad Thever., 7, 123.) There was also a Pan said to be the son of Jupiter and the nymph Thymbris or Hybris, the instructer of Apollo in divination. (Apollod., 1, 4, 1.) -The worship of Pan seems to have been confined to Arcadia till the time of the battle of Marathon, when Phidippides, the courier who was sent from Athens to Sparta to call on the Spartans for aid against the Persians, declared that, as he was passing by Mount Parthenius, near Tegea in Arcadia, he heard the voice of Pan calling to him, and desiring him to ask the Athenians why they paid no regard to him, who was always, and still would be, friendly and willing to aid. After the battle, the Athenians consecrated a cave to Pan under the Acropolis, and offered him annual sac-in mountainous regions; and the gloom and loneliness rifices. (Herod., 6, 105. - Plut., Vit. Arist., 11.) Long before this time, the Grecian and Egyptian systems of religion had begun to mingle and combine. The goat-formed Mendes of Egypt was now regarded as identical with the horned and goat-footed god of the Arcadian herdsmen (Herod., 2, 46); and Pan was elevated to great dignity by priests and philosophers, be-idea of the god of shepherds, and they portrayed him coming a symbol of the universe, for his name signified all. Moreover, as he dwelt in the woods, he was called "Lord of the Hyle" ('O τñç vâns kúpɩos); and as the word hyle (2n), by a lucky ambiguity, signified either wood or primitive matter, this was another ground for exalting him. It is amusing to read how all the attributes of the Arcadian god were made to accord with this notion. "Pan," says Servius, "is a rustic god, formed in similitude of nature, whence he is called Pan, i. e., All: for he has horns, in similitude of the rays of the sun and the horns of the moon; his face is ruddy, in imitation of the ether; he has a spotted fawnskin upon his breast, in likeness of the stars; his lower parts are shaggy, on account of the trees, shrubs, and wild beasts; he has goat's feet, to denote the stability of the earth; he has a pipe of seven reeds, on account of the harmony of the heavens, in which there are seven sounds; he has a crook, that is, a curved staff, on account of the year, which runs back on itself, because he is the god of all nature. It is feigned by the poets that he struggled with Love, and was conquered by him, because, as we read, Love conquers all," Omnia vincit amor." (Serv. ad Virg., Eclog., 2, 31.-Compare Schol. ad Theocr., 1, 3.Eudocia, 323.)-In Arcadia, his native country, Pan appears never to have attained to such distinction; on the contrary, we find in Theocritus (7, 106) a ludicrous Geopon., 11, 4.)-What are called Panic terrors were ascribed to Pan; for loud noises, whose cause could not easily be traced, were not unfrequently heard of forests and mountains fill the mind with a secret as a young man hardened by the toils of a country life. PANETIUS, a Greek philosopher, a native of Rhodes. He studied at Athens under Diogenes the Stoic, and afterward came to Rome, about 140 B.C., where he gave lessons in philosophy, and was intimate with Scipio Emilianus, the younger Lælius, and Polybius. After a time Panatius returned to Athens, where he (Clinton, Fast. Hell., vol. 1, p. 325), the first of the became the leader of the Stoic school, and where he Athenian months; which agrees with the account of died at a very advanced age. Posidonius, Scylax of Demosthenes (contra Timocr., p. 708, seq.), who places Halicarnassus, Hecaton, and Mnesarchus are mention-it after the twelfth day of the month. There is coned among his disciples. Panatius was not apparently siderable dispute as to the time when the Less Pan a strict Stoic, but rather an Eclectic philosopher, who athenæa was celebrated. Meursius places the celebratempered the austerity of his sect by adopting some- tion in Thargelion, the eleventh of the Athenian thing of the more refined style and milder principles months; but Petitus and Corsini in Hecatombaon. of Plato and the other earlier Academicians. (Cic., Mr. Clinton, who has examined the subject at considde Fin., 4, 28.) Cicero, who speaks repeatedly of the erable length (Fast. Hell., vol. 1, p. 332, seqq.), supworks of Panatius in terms of the highest veneration, ports the opinion of Meursius; and it does not appear and acknowledges that he borrowed much from them, improbable that the Less Panathenæa was celebrated says that Panatius styled Plato "the divine," and in the same month as the Great, and was perhaps "the Homer of Philosophy," and only dissented from omitted in the year in which the great festival occurred. him on the subject of the immortality of the soul, The celebration of the Great Panathenæa only lasted which he seems not to have admitted. (Tusc. one day in the time of Hipparchus (Thucyd, 6, 56), Quæst., 1, 32.) Aulus Gellius says (12, 5) that Pa- but it was continued in later times for several days.— natius rejected the principle of apathy adopted by the At both of the Panathenea there were gymnastic conlater Stoics, and returned to Zeno's original meaning, tests (Pind., Isthm., 4, 42-Pollux, 8, 93), among namely, that the wise man ought to know how to mas- which the torch-race seems to have been very popular. ter the impressions which he receives through the In the time of Socrates there was introduced at the senses. In a letter of consolation which Panatius Less Panathenæa a torch-race on horseback. (Plat., wrote to Q. Tubero, mentioned by Cicero (De Fin., Rep., 1, 1.) At the Great Panathenæa there was also 4, 9), he instructed him how to endure pain, but he a musical contest, and a recitation of the Homeric never laid it down as a principle that pain was not an poems by rhapsodists. (Lycurg., contra Leocr., p. evil. He was very temperate in his opinions, and he 209.) The victors in these contests were rewarded often replied to difficult questions with modest hesita- with vessels of sacred oil. (Pind., Nem., 10, 64.tion, saying, ETέxw, "I will consider."-None of the Schol., ad loc.-Schol. ad Soph., Ed. Col., 698.)works of Panatius have come down to us; but their The most celebrated part, however, of the grand Pantitles, and a few sentences from them, are quoted by athenaic festival was the solemn procession (лоμý), Cicero, Diogenes Laertius, and others. He wrote a in which the Peplus (IIέπλoç), or sacred robe of treatise "On Duties," the substance of which Cicero Athena, was carried through the Ceramicus, and the merged in his own work "De Officis." Panætius other principal parts of the city, to the Parthenon, and wrote also a treatise "On Divination," of which Cicero suspended before the statue of the goddess within. probably made use in his own work on the same sub- This Peplus was covered with embroidery (Tolkiλμaject. He wrote likewise a work "On Tranquillity of ra.-Plat., Euthyph., c. 6), on which was represented Mind," which some suppose may have been made use the battle of the Gods and the Giants, especially the of by Plutarch in his work bearing the same title. exploits of Jupiter and Minerva (Plat., I. c.. -EuCicero mentions also a treatise "On Providence," rip., Hec., 468), and also the achievements of the heanother "On Magistrates," and one "On Heresies," roes in the Attic mythology, whence Aristophanes or sects of philosophers. His book "On Socrates," speaks of "men worthy of this land and of the Peplus." quoted by Diogenes Laertius, and by Plutarch in his (Equit., 564.) The embroidery was worked by young "Life of Aristides," made probably a part of the last-maidens of the noblest families in Athens (called épmentioned work. Laertius and Seneca quote several yaorivat), of whom two were superintendents, with opinions of Panatius concerning ethics and metaphys- the name of Arrephora. When the festival was celeics, and also physics. (Encycl. Us. Knowl., vol. 17, brated, the Peplus was brought down from the Acropp. 178.-Van Lynden, Disp. Historico-Crit. de Pa-olis, where it had been worked, and was suspended natio Rhodio, Lugd. Bat., 1802.-Chardon de la Rochette, Melanges, &c., vol. 1, Paris, 1812.) like a sail upon a ship (Pausan., 29, 1), which was then drawn through the principal parts of the city. PANATHENEA (IIava@vaia), the greatest of the The old men carried olive-branches in their hands, Athenian festivals, was celebrated in honour of Miner- whence they were called Thallophori (Oaλλopópot); va (Athena) as the guardian deity of the city. It is and the young men appeared with arms in their hands, said to have been instituted by Erichthonius, and to at least in the time of Hipparchus (Thucyd., 6, 65). have been called originally Athenea ('Alývaia), but it The young women carried baskets on their heads, obtained the name of Panathenaea in the time of The- whence they were called Canephori (Karnoópot). seus, in consequence of his uniting into one state the The sacrifices were very numerous on this occasion. different independent communities into which Attica During the supremacy of Athens, every subject state had been previously divided. (Pausan., 8, 2, 1.— had to furnish an ox for the festival. (Schol. ad Plut., Vit. Thcs., c. 20.— Thucyd., 2, 15.) There Aristoph., Nub., 385.) It was a season of general were two Athenian festivals which had the name of joy; even prisoners were accustomed to be liberated, Panathenæa; one of which was called the Great Pan- that they might take part in the general rejoicing. athenæa (Meyúλa Пavaðývaιa), and the other the (Schol. ad Demosth., Timocr., p. 184.) After the Less (Mikpá). The Great Panathenæa was celebra- battle of Marathon, it was usual for the herald at the ted once every five years, with very great magnificence, Great Panathenea to pray for the good of the Plateans and attracted spectators from all parts of Greece. The as well as the Athenians, in consequence of the aid Less Panathenæa was celebrated every year in the which the former had afforded to the latter in that Piræus. (Harpocrat., s. v. Пavað.- -Plat., Rep., 1, memorable fight. The procession which has just been 1.) When the Greek writers speak simply of the fes- described formed the subject of the bas-reliefs which tival of the Panathenæa, it is sometimes difficult to embellished the exterior of the Parthenon, and which are determine which of the two is alluded to; but when generally known by the name of the Panathenaic frieze. the Panathenæa is mentioned by itself, and there is no- A considerable portion of this frieze, which is one of the thing in the context to mark the contrary, the presump- most splendid of the ancient works of art, is now in tion is that the Great Panathenæa is meant; and it the British Museum, and belongs to the collection is thus spoken of by Herodotus (5, 56) and Demos- called the "Elgin Marbles."-A full and detailed acthenes (De Fals. Leg., p. 394).-The Great Panathe-count of the Panathenaic festivals is given by Meurnæa was celebrated on the 28th day of Hecatombæon sius in a treatise on the subject, which is printed in .he seventh volume of the "Thesaurus" of Gronovius. | ed, she was attired by the Seasons and Graces, an1 Encycl. Us. Knowl., vol. 17, p. 182.) PANDARUS, son of Lycaon, and one of the chieftains at fought on the side of the Trojans in the war with the Greeks. He led the allies of Zelea from the banks of the sepus in Mysia, and was famed for his skill with the bow. (Il, 2, 824, seqq.) It was Pandarus that broke the truce between the Greeks and Trojans by wounding Menelaus. (Il., 4, 93, seqq.) He was afterward slain by Diomede. (Il., 5, 290.) In one part of the Iliad (5, 105) he is spoken of as coming from Lycia, but the Lycia there meant is only a part of Troas, forming the territory around Zelea, and inhabited by Lycian colonists. (Consult Eustath. ad Il., 2, 824.-Heyne, ad loc.) PANDATARIA, an island in the Mare Tyrrhenum, in the Sinus Puteolanus, on the coast of Italy. It was the place of banishment for Julia, the daughter of Augustus, and many others. It is now Isola Vandotina. (Livy, 53, 14.- Mela, 2, 7.—Pliny, 3, 6.—Itin. Marit., 515.) each of the deities having bestowed upon her the comPANCHALA, a fabled island in the Eastern or In- manded gifts, she was named Pandora (All-gifted— dian Ocean, which Euhemerus pretended to have dis- Tav, all, and depov, a gift). Thus furnished, she was covered, and to have found in its capital, Panara, a brought by Mercury to the dwelling of Epimetheus; temple of the Triphylian Jupiter, containing a column who, though his brother Prometheus had warned him inscribed with the date of the births and deaths of to be on his guard, and to receive no gifts from Jupimany of the gods. (Vid. Euhemerus.)-Virgil makes ter, dazzled with her charms, took her into his house mention of Panchaia and its "turiferæ arena." ." and made her his wife. The evil effects of this im(Georg., 2, 139.) The poet borrows the name from prudent step were speedily felt. In the dwelling of Euhemerus, but evidently refers to Arabia Felix. Epimetheus stood a closed jar, which he had been for(Compare Heyne and Voss, ad loc.) bidden to open. Pandora, under the influence of female curiosity, disregarding the injunction, raised the lid, and all the evils hitherto unknown to man poured out, and spread themselves over the earth. In terror at the sight of these monsters, she shut down the lid just in time to prevent the escape of Hope, which thus remained to man, his chief support and comfort. (Hesiod, Op. et D., 47, seqq.—Id., Theog., 570, seqq.)— An attempt has frequently been made to trace an analogy between this more ancient tradition and the account of the fall of our first parents, as detailed by the inspired penman. Prometheus, or forethought, is supposed to denote the purity and wisdom of our early progenitor before he yielded to temptation; Epimetheus, or after-thought, to be indicative of his change of resolution, and his yielding to the arguments of Eve; which the poet expresses by saying that Epimetheus received Pandora after he had been cautioned by Promethus not to do so. The curiosity of Pandora violated, it is said, the positive injunction about not opening the jar, just as our first parent Eve disregarded the commands of her Maker respecting the tree of knowledge. Pandora, moreover, the author of all hu man woes, is, as the advocates for this analogy assert, the author likewise of their chief, and, in fact, only solace; for she closed the lid of the fatal jar before Hope could escape; and this she did, according to Hesiod, in compliance with the will of Jove. May not Hope, they ask, thus secured, be that hope and expectation of a Redeemer which has been traditional from the earliest ages of the world? Even so our first parents commit the fatal sin of disobedience, but from the seed of the woman, who was the first to of fend, was to spring one who should be the hope and the only solace of our race.-All this is extremely ingenious, but, unfortunately, not at all borne out by the words of the poet from whom the legend is obtained. The jar contains various evils, and, as long as it remains closed, man is free from their influence, for they are confined closely within their prison-house. When the lid or top is raised, these evils fly forth among men, and Hope alone remains behind, the lid being shut down before she could escape. Here, then, we have man exposed to suffering and calamity, and no hope afforded him of a better lot, for Hope is imprisoned in the jar (ἐν ἀῤῥήκτοισι δόμοισι πίθου ὑπὸ χεί2ɛov), and has not been allowed to come forth and exercise her influence through the world. Again, how did Hope ever find admission into the jar? Was it placed there as a kindred evil? It surely, then, could have nothing to do with the promise of a Redeemer. Or, was it placed in the jar to lure man to the commission of evil, by constantly exciting dissatisfaction PANDORA, the first created female, and celebrated at the present, and a hope of something better in the in one of the early legends of the Greeks as having future? This, however, is not hope, but discontent. been the cause of the introduction of evil into the Yet the poet would actually seem to have regarded world. Jupiter, it seems, incensed at Prometheus for hope as no better than an evil, since, after stating having stolen the fire from the skies, resolved to pun- that the exit of Hope from the jar was arrested by the ish men for this daring deed. He therefore directed closing of the lid, he adds, "but countless other woes Vulcan to knead earth and water, to give it human wander among men" (42λa dè μvpía hvypà kar' úvvoice and strength, and to make it assume the fair Oрúrovç àλáλŋrai, v. 100). It is much more rationform of a virgin like the immortal goddesses. He de-al, then, to regard the whole legend as an ebullition of sired Minerva to endow her with artist-knowledge, Venus to give her beauty, and Mercury to inspire her with an impudent and artful disposition. When form PANDION, I. an early king of Athens, belonging to mythology rather than to history. He was the son of Erichthonius, and succeeded his father in the kingdom. In his reign Ceres and Bacchus are said to have come to Attica. The former was entertained by Celeus, the latter by Icarius. Pandion married Xeuxippe, the sister of his mother, by whom he had two sons, Erechtheus and Butes, and two daughters, Procne and Philomela. Being at war with Labdacus, king of Thebes, about boundaries, he called to his aid Tereus, the son of Mars, out of Thrace; and having, with his assistance, come off victorious in the contest, he gave him his daughter Procne in marriage, by whom Tereus had a son named Itys. The tragic tale of Procne and Philomela is related elsewhere. (Vid. Philomela.) Pandion is said to have died of grief at the misfortunes of his family, after a reign of 40 years. He was succeeded by Erechtheus. (Apollod., 3, 14, 5, seqq ) The visit paid by Ceres and Bacchus to Attica, during the reign of Pandion, refers merely to improvements in agriculture which were then introduced. (Wordsworth's Greece, p. 96 )-II. The second of the name, was also king of Attica, and succeeded Cecrops II., the son of Erechtheus. He was expelled by the Metionidæ, and retired to Megara, where he married Pylia, the daughter of King Pylos. This last-mentioned monarch being obliged to fly for the murder of his brother Bias, resigned Megara to his son-in-law, and, retiring to the Peloponnesus, built Pylos. Pandion had four sons, Egeus, Pallas, Nisus, and Lycus, who conquered and divided among them the Attic territory, Egeus, as the eldest, having the supremacy. (Apollod., 3, 15, 4.-Consult Heyne, ad loc.) ..... that spleen against the female sex occasionally exhib ited by the old Grecian bards. The resemblance it bears to the Scripture account is very unsatisfactory: PAN nats, according to the editor of the French Strabo. Eva was tempted, Pandora was not; the former was | 462.) It is now called Pundhar Dagh, or Castag actuated by a noble instinct, the love of knowledge, the latter by mere female curiosity.-It seems very strange that the ancients should have taken so little notice of this myth. There is no allusion to it in Pindar cr the tragedians, excepting Sophocles, one of whose lost satyric dramas was named "Pandora, or the Hammerers." It was equally neglected by the Alexandreans. Apollodorus merely calls Pandora the first woman. In fact, with the exception of a dubious passage in Theognis (Paræn., 1135, seq.), where Hope is said to have been the only good deity that remained among men, we find no allusion to it in Grecian literature except in the fables of Babrius, in Nonnus (Dionys., 7, 56), and in the epigrammatic Macedonius. (Anthol. Palat., 10, 71.) It seems to have had as little charms for the Latin poets, even Ovid passing over it in silence.-It is also deserving of notice, that Hesiod and all the others agree in naming the vessel which Pandora opened a jar (ríos), and never hint at her having brought it with her to the house of Epimetheus. Yet the idea has been universal among the moderns, that she brought all the evils with her from heaven, shut up in a box (vic). The only way of accounting for this is, that, at the restoration of learning, the narrative in Hesiod was misunderstood. (Keightley's Mythology, p. 292, seqq. Buttmann, Mythologus, vol. 1, p. 48, seqq.) PANDOSIA, I. a city of Lucania, in Lower Italy, on the banks of the Aciris, and not far from Heraclea. The modern Anglona is thought to represent the ancient place. (Cramer's Anc. Greece, vol. 2, p. 351.) -II. A city in the territory of the Bruttii, near the western coast, and often confounded with the preceding. It was anciently possessed by the Enotri, as Strabo reports, but is better known in history as having witnessed the defeat and death of Alexander, king of Epirus. (Strabo, 255.-Liv., 39, 38.)-The precise position which ought to be assigned to the Bruttian Pandosia remains yet uncertain. The early Calabrian antiquaries placed it at Castel Franco, about down, in five miles from Consenza. D'Anville lays his map of ancient Italy, near Lao and Cirella, on the confines of Lucania. Cluverius supposes that it may have stood between Consentia and Thurii; but more modern critics have, with greater probability, sought its ruins in a more westerly direction, near the village of Mendocino, between Consentia and the sea, a hill with three summits having been remarked there, which answers to the fatal height pointed out by the oracle, Πανδοσία τρικύλωνε, πολύν ποτε λαὸν ὀλέσσεις, together with the rivulet Maresanto or Arconti, which last name recalls the Acheron, denounced by another prediction as so inauspicious to the Molossian king. (Cramer's Anc. Italy, vol. 2, p. 436.)-III. A city of Epirus, not far removed from the Acheron and the Acherusian Lake, as we may infer from the passage in which Livy speaks of this city with reference to the oracle delivered to Alexander, king of Epirus (8, 24). It is not improbable that the antiquities which have been discovered at Paramythia, on the borders of the Souliot territory, may belong to this ancient place. (Hughes's Travels, vol. 2, p. 306.- Holland's Travels, vol. 2, p. 251.-Strabo, 324.-Plin., 4, 1.—Cramer's Anc. Greece, vol. 1, p. 132.) PANDROSOS, a daughter of Cecrops, king of Athens, sister to Aglauros and Herse. For an explanation of the name, consult remarks under the article Cecrops. PANGEUS, a celebrated ridge of mountains in Thrace, apparently connected with the central chain of Rhodope and Hamus, and which, branching off in a southeasterly direction, closed upon the coast at the defile of Acontisma. The name of this range often appears in the poets. (Pind., Pyth., 4, 319.-Esch., Pers., 500.-Eurip., Rhes., 972.—Virg., Georg., 4, PANIONIUM, a sacred spot, with a temple and grove, at the foot of Mount Mycale in Ionia. It derived its name from having been the place where delegates from the Ionian states were accustomed to meet at stated periods. Not only the place, but also the temple and the assembly itself were called Panionium. The temple was dedicated to the Heliconian Neptune, whose worship had been imported by the Ionians from Achaia in Peloponnesus; and the surname of Heliconian was derived from Helice, one of their cities in that country. (Strab., 639.—Pausan., 7, 24.) But the assembly was not merely convened for religious purposes: it was also a political body, and met for deliberative and legislative ends; and it appears that some remnants of this ancient institution were preserved till very late in the Roman empire, if it be true, as Chandler imagines, that there is a medal of the Emperor Gallus which gives a representation of a Panionian assembly and sacrifice. (Travels, p. 192.) The site of this celebrated convention is supposed, with great probability, to answer to that of Tchangeli, a Turkish village close to the sea, and on the northern slope of Mycale. (Cramer's Asia Minor, vol. 1, p. 379.) PANIUM (IIávov opoç), a mountain of Syria, forming part of the chain of Mount Libanus. It makes part of the northern boundary of Palestine, and at the foot of it was situate the town of Paneas, afterward called Cæsarea Philippi. Herod, out of gratitude for having been put in possession of Trachonitis by Augustus, erected a temple to that prince on the mountOn the partition of the states of Herod among ain. his children, Philip, who had the district Trachonitis, gave to the city Paneas the name of Cæsarea, to which was annexed, for distinction' sake, the surname of Philippi. This did not, however, prevent the resumption of its primitive denomination, pronounced Banias, more purely than Belines, as it is written by the historians of the crusades. (Josephus, Bell. Jud., 1, 21. -Euseb., Hist. Eccles., 7, 17.)-II. Panium (Ilavɛiov), a cavern at the sources of the Jordan. (Vid. Jor danes.) PANNONIA, an extensive province of the Roman empire, bounded on the west by the range of Mount Cetius, separating it from Noricum; on the south by Illyria, including in this direction the country lying along the lower bank of the Savus; and on the north and east by the Danube. It answered, therefore, to what is now the eastern part of Austria, Styria, a part of Carinthia, that portion of Hungary which lies on the southern side of the Danube, the greater part of Sclavonia, and the portion of Bosnia which lies along the Saave. Ptolemy distinguishes between Upper and Lower Pannonia, Pannonia Superior and Inferior, and separates the two divisions by an imaginary line drawn from Bregactium to the Savus. In the fourth century, the Emperor Galerius formed out of a part of Lower Pannonia the province of Valeria, and then Pannonia Superior changed its name to that of Pannonia Prima, while the part of Pannonia Inferior that remained after Valeria was taken from it, received the appellation |