nymphs. (Paus. ii. 24. § 7 ; Anthol. Palat. vi. 154.) The various epithets which are given him by the poets refer either to his singular appearance, or are derived from the names of the places in which he was worshipped. Sanctuaries and temples of this god are frequently mentioned, especially in Arcadia, as at Heraea, on the Nomian hill near Lycosura, on mount Parthenius (Paus. viii. 26. § 2, 38. § 8. 54. § 5), at Megalopolis (viii. 30. § 2, iii. 31. §1), near Acacesium, where a perpetual fire was burning in his temple, and where at the same time there was an ancient oracle, at which the nymph Erato had been his priestess (viii. 37. § 8, &c.), at Troezene (ii. 32. § 5), on the well of Eresinus, between Argos and Tegea (ii. 24. § 7), at Sicyon (ii. 10. § 2), at Oropus (i. 34. § 2), at Athens (i. 28. § 4; Herod. vi. 105), near Marathon (i. 32. in fin.), in the island of Psyttaleia (i. 36. § 2; Aeschyl. Pers. 448), in the Corycian grotto near mount Parnassus (x. 32. § 5), and at Homala in Thessaly. (Theocrit. vii. 103.) The Romans identified with Pan their own god Inuus, and sometimes also Faunus. Respecting the plural (Panes) or beings with goat's feet, see SATYRI. In works of art Pan is represented as a voluptuous and sensual being, with horns, puck-nose, and goat's feet, sometimes in the act of dancing, and sometimes playing on the syrinx. (Hirt, Mythol. Bilderb. ii. p. 161, &c.) [L. S.] PANACHAEA (Пaváxaia), that is, the goddess of all the Achaeans, occurs as a surname of Demeter, at Aegae, in Achaia (Paus. vii. 24. §2), and of Athena at Laphiria (Paus. vii. 20. $ 2). [L. S.] PANACEIA (Пavákia), i. e. “ the all-healing," a daughter of Asclepius, who had a temple at Oropus. (Paus. i. 34. § 2; Aristoph. Plut. 702, with the Schol.) [L. S.] PANAENUS (Пávaivos), a distinguished Athenian painter, who flourished, according to Pliny, in the 33rd Olympiad, B. c. 448 (H. N. xxxv. 8. 8.4). He was the nephew of Pheidias (ådeλpidoûs, | Strab. viii. p. 354; adeλpos, Paus. v. 11. § 2; frater, i. e. frater patruelis, Plin. l. c. and xxxvi. 23. s. 55), whom he assisted in decorating the temple of Zeus, at Olympia; and it is said to have been in answer to a question of his that Pheidias made his celebrated declaration that Homer's description of the nod of Zeus (Il. i. 528) gave him the idea of his statue of the god. With regard to the works of Panaenus in the temple at Olympia, Strabo (c.) tells us that he assisted Pheidias in the execution of his statue of Zeus, by ornamenting it with colours, and especially the drapery; and that many admirable paintings of his were shown around the temple (Tepi Tò iepóv), by which, as Böttiger has pointed out (Arch. d. Malerei, p. | 245), we must understand the paintings on the sides of the elevated base of the statue, which are described by Pausanias (v. 11). This author tells us that the sides of the front of this base were simply painted dark blue, but that the other sides were adorned with paintings of Panaenus, which represented the following subjects:-Atlas sustaining heaven and earth, with Heracles standing by, ready to relieve him of the burden; Theseus and Peirithous; Hellas and Salamis, the latter holding in her hand the ornamented prow of a ship; the contest of Heracles with the Nemean lion; Ajax insulting Cassandra; Hippodameia, the daughter of Oenomaus, with her mother; Prometheus, still | bound, with Hercules about to release him; Penthesileia expiring, and Hercules sustaining her; and two of the Hesperides, carrying the apples, which were entrusted to them to guard. Another great work by Panaenus was his painting of the battle of Marathon, in the Poecile at Athens (Paus. l. c.); respecting which Pliny says that the use of colours had advanced so far, and the art had been brought to such perfection, that Panaenus was said to have introduced portraits of the generals (iconicos duces), namely, Miltiades, Callimachus, and Cynaegeirus, on the side of the Athenians, and Datis and Artaphernes, on that of the barbarians (H. N. xxxv. 8. s. 34). Pausanias gives a fuller description of this picture, but without mentioning the artist's name (i. 15). He says that the last of the paintings in the Poecile represented those who fought at Marathon: "the Athenians, assisted by the Plataeans, join battle with the barbarians; and in this part (of the picture) both parties maintain an equality in the conflict; but, further on in the battle, the barbarians are fleeing, and pushing one another into the marsh: but last in the painting are the Phoenicians' ships, and the Greeks slaying the barbarians as they rush on board of them. There also is painted the hero Marathon, from whom the plain is named, and Theseus, like one ascending out of the earth, and Athena and Heracles." He then mentions the polemarch Callimachus, Miltiades, and the hero Echetlus, as the most conspicuous persons in the battle. Böttiger (Arch. d. Malerei, p. 249) infers from this description, compared with Himerius (Orat. x. p. 564, Wernsdorf), that the picture was in four compartments, representing separate periods of the battle: in the first, nearest the land, appear Marathon and Theseus, Heracles and Athena; in the next the battle is joined, Miltiades is conspicuous as the leader of the Athenians, and neither party has yet the advantage; in the third we have the rout of the Persians, with the polemarch Callimachus still fighting, but perhaps receiving his deathblow (ToλEμOÛTI μâλλov éοikas TEOVEWTI, Himer.; comp. Herod. vi. 14); and here, too, Böttiger places the hero Echetlus, slaying the flying enemies with his ploughshare: in the fourth the final contest at the ships; and here was undoubtedly the portrait of Cynaegeirus, laying hold of the prow of a ship (Herod. vi. 114). But it seems to us much better to view the whole as one picture, in which the three successive stages of the battle are represented by their positions, and not by any actual division, the necessary transition from one part to the other being left to the imagination of the spectator, as is not uncommon in modern battle pieces. Indeed Böttiger himself seems to have had this idea in his mind; and we can hardly understand how the writer, who sees so clearly that the scene of battle is marked by the land at one end, and the sea at the other, and who assigns so accurately to each of the three leaders their proper places in the picture, should at the same time think of cutting up the work into four tableaux, and imagine that "the same figures (i. e. of the chieftains) were probably exhibited in other divisions of the picture." Böttiger's notion of placing Marathon and Theseus, Heracles and Athena, in a separate tableau, seems to us also quite arbitrary. Pausanias says évτauta kal, that is, in the picture. These deities and heroes no doubt occupied, like the chieftains, their proper places in the picture, although we cannot easily assign those places: this Böttiger himself has seen in the case of Echetlus; and the apparition of Theseus rising out of the earth would no doubt be connected with the opening of the battle. Another question arises, how the individual chieftains were identified. The expression of Pliny, iconicos duces, can hardly be accepted in the sense of actual likenesses of the chieftains; for, to say nothing of the difficulty of taking likenesses of the Persian chieftains, the time at which Panaenus lived excludes the supposition that he could have taken original portraits of Miltiades and the other leaders, nor have we any reason to believe that the art of portrait painting was so far advanced in their time, as that Panaenus could have had portraits of them to copy from. The true meaning seems to be that this was one of the earliest pictures in which an artist rejected the ancient plan (which we still see on vases, mirrors, &c.) of affixing to his figures the names of the persons they were intended to represent, and yet succeeded in indicating who they were by some other method, such as by an exact imitation of their arms and dresses (which may very probably have been preserved), or by the representation of their positions and their well-known exploits. This explanation is confirmed by the passages already cited respecting Callimachus and Cynaegeirus, and still more strikingly by a passage of Aeschines (c. Cles. p. 437), who tells us that Miltiades requested the people that his name might be inscribed on this picture, but they refused his request, and, instead of inserting his name, only granted him the privilege of being painted standing first and exhorting the soldiers. (Comp. Nepos, Milt. 6.) We learn from an allusion in Persius (iii. 53) that the Medes were represented in their proper costume. Some writers ascribe parts of this picture to Micon and Polygnotus, but it was most probably the work of Panaenus alone. (Böttiger, Arch. d. Malerei, p. 251). Pliny, moreover, states that Panaenus painted the roof of the temple of Athena at Elis with a mixture of milk and saffron, and also that he painted the shield of the statue of the goddess, made by Colotes, in the same temple. (Plin. ll. cc.; Böttiger, Arch. d. Malerei, p. 243.) During the time of Panaenus, contests for prizes in painting were established at Corinth and Delphi, that is, in the Isthmian and Pythian games, and Panaenus himself was the first who engaged in one of these contests, his antagonist being Timagoras of Chalcis, who defeated Panaenus at the Pythian games, and celebrated his victory in a poem. (Plin. H. N. xxxv. 9. s. 35.) Panaenus has been called the Cimabue of ancient painting (Böttiger, l. c. p. 242), but the title is very inappropriate, as he had already been preceded by Polygnotus, Micon, and Dionysius of Colophon, who, though his contemporaries, were considerably older than him. His name is variously spelt in the MSS. Пávalos, Πάναινος, and Πάνταινος, but Πάναινος is the true reading. (See Siebenkees, ad Strab. vol. iii. p. 129.) [P.S.] PANAETIUS (Пavairios), historical. 1. Tyrant of Leontini. He was the first who raised himself to power in that way in Sicily. The government of Leontini up to that time had been oligarchical (Arist. Polit. v. 10.) The occasion which Panaetius seized for making himself tyrant arose out of a war with Megara, in which he was created general. The oligarchs had carefully prevented the commonalty from being on a par with themselves in point of military equipment. Panaetius, under the pretence of a review, found an opportunity for making an attack upon the oligarchs when they were unarmed: a considerable number were in this way cut to pieces. Panaetius then, with the aid of his partizans, seized the city, and made himself tyrant, B. c. 608. (Polyaen. Stratey. v. 47; Euseb. Arm. v. anno 1408; Clinton, F. H. vol. i. anno 608.) 2. A native of Tenos, the son of Sosimenes. He commanded a vessel of the Tenians which accompanied the armament of Xerxes in his invasion of Greece, but apparently by compulsion; for just before the battle of Salamis, Panaetius with his ship deserted and joined the Greeks, fortunately just in time to confirm the intelligence of the movements of the Persian fleet which had been brought by Aristides, but which the Greeks at first could hardly believe. On account of this service the Tenians were recorded on the tripod set up at Delphi amongst those who had aided in destroying the forces of the barbarians. (Herod. viii. 81; Plut. Themist. p. 118. e.). 3. The name Panaetius occurs in the list of those who were accused by Andromachus of having been concerned in the mutilation of the Hermesbusts at Athens. He, with the rest so charged, excepting Polystratus, escaped, and was condemned to death in his absence. There is also a person of the name of Panaetius, who, for aught that appears to the contrary, was the same person, and one of the four whose names were added by Andocides to the list of Teucer. (Andoc. de Myst. p. 7, 26, ed. Reiske). [C. P. M.] PANAETIUS (Пavaiтios), son of Nicagoras, descended from a family of long-standing celebrity, was born in the island of Rhodes (Suid. & r.; Strab. xiv. p. 968). He is said to have been a pupil of the grammarian Crates, who taught in Pergamum (Strab. xiv. p. 993, c.), and after that to have betaken himself to Athens, and there attached himself principally to the stoic Diogenes, of Babylon, and his disciple Antipater of Tarsus (Suid. s. v.; Cic. de Divin. i. 3). He also availed himself at Athens of the instruction of the learned Periegete Polemo, according to Van Lynden's very probable emendation of the words of Suidas (s. h. v. Comp. Van Lynden, Disputatio Historico-critica de Panaetio Rhodio, Lugd. Batav. 1802, p. 36, &c.). Probably through Laelius, who had attended the instructions, first of the Babylonian Diogenes, and then of Panaetius (Cic. de Fin. ii. 8), the latter was introduced to the great P. Scipio Aemilianus, and, like Polybius before him (Suid. s. v. Пavairios, comp. s. v. Пoλúbios, and Van Lynden, p. 40, &c.), gained his friendship (Cic. de Fin. iv. 9, de Off. i. 26, de Amic. 5. 27, comp. Orat. pro Muren. 31), and accompanied him on the embassy which he undertook, two years after the conquest of Carthage, to the kings of Egypt and Asia in alliance with Rome (Vell. Pat. i. 13. § 3; Cic. Acad. ii. 2; Plut. Apophth. p. 200, e.; comp. Moral. p. 777, a.). Panaetius appears to have spent the latter part of his life in Athens, after the death of Antipater, as head of the stoic school (Cic. de Divin. i. 3); at all events he died in Athens (Suid. s. v.), and that before R. c. 111, in which year L. Crassus | 60, &c. 83, &c.). With him begins the endeavour found there no longer Panaetius himself, but his to supply eclectically the deficiencies in the stoic disciple Mnesarchus (Cic. de Orat. i. 11). Neither theory, and to mould it into a new shape; so that the year when Panaetius was born, nor the age among the Neo-Platonists he passed for a Platonist attained by him, is stated; all we know is, that he (Proclus, in Plat. Tim. p. 50). For this reason composed the books on Moral Obligations thirty also he assigned the first place in philosophy to years before his death (Cic. de Off. iii. 2, after physics, not to dialectics (Diog. Laërt. vij. 41), and Posidonius), and that in those books mention was appears not to have undertaken any original treatmade of Scipio, as it seems, as being already dead ment of the latter. In physics he gave up the (Cic. de Off. i. 26, ii. 22). He could scarcely have stoic doctrine of the conflagration of the world (Cic. been much older or younger than Scipio Aemilianus, de Nat. Deor. ii. 46, comp. 142; Stobaeus, Ecl. who died B. c. 129, and was born B. c. 185 (see Phys. i. p. 414), endeavoured to simplify the division Van Lynden, 1. c. p. 11, &c. comp. p. 46, &c.). of the faculties of the soul (Nemes. de Nat. Hom. c. Suidas (s. v.) is the only one who knows anything 15; Tertull. de Anima, c. 14), doubted the reality of an older Panaetius of Rhodes; though in the of divination (Cic. de Divin. i. 3, ii. 42, 47, Acad. passage referred to he does not distinguish these ii. 33, comp. Epiphanius, adv. Haeres. ii. 9). In two Rhodians of the same name, whom he sets ethics he recognised only a two-fold direction of down, from one another. He was probably led to virtue, the theoretical and the practical, answering that statement by the erroneous assumption of an to the dianoietic and the ethical of Aristotle (Diog. ignorant sophist, that Panaetius had been the in- Laërt. vii. 92); endeavoured to bring the ultimate structor of the elder Scipio Africanus (Gell. xvii. object of life into nearer relation to natural impulses 21; comp. Van Lynden, p. 6, &c.). (èk piσews doоpuaí; Clem. Alex. Strom. ii. p. 497), and to render manifest by similes the inseparability of the virtues (Stobaeus, Ecl. Eth. ii. p. 112); pointed out that the recognition of the moral, as something to be striven after for its own sake, was a leading fundamental idea in the speeches of Demosthenes (Plut. Demosth. p. 852, a.); would not admit the harsh doctrine of apathy (A. Gellius, xii. 5), and, on the contrary, vindicated the claim of certain pleasurable sensations to be regarded as in accordance with nature (Sext. Empir. adv. Math. xi. 73), while he also insisted that moral definitions should be laid down in such a way that they might be applied by the man who had not yet attained to wisdom (Seneca, Epist. 116). That Cicero has not reproduced the entire contents of the three books of Panaetius, we see from a fragment taken from them, which is not found in Cicero, but has been preserved by A. Gellius (xiii. 27), and which at the same time makes us acquainted with the Rhodian's treatment of his subject in its rhetorical aspects. A similar mode of setting forth his subject, directed to its concrete relations, and rendered intelligible by examples and similes, was to be found, if we may judge by the scanty quotations from it that we have, in his treatise on Equanimity (wept evevuías; Diog. Laërt. ix. 20, which Plutarch probably had before him in that composition of his which bears the same name), and in those on the Magistrates (Cic. de Legg. iii. 5, 6), on Providence (Cic. ad Att. xiii. 8), on Divination (see above), and the letter to Q. Aelius Tubero. His work on the philosophical sects (Tepi aipéσewv, Diog. Laërt. ii. 87) appears to have been rich in facts and critical remarks (Van Lynden, p. 62, &c.), and the notices which we have about Socrates, and on the books of Plato and others of the Socratic school, given on the authority of Panaetius, were probably taken from that work. [Ch. A. B.] The principal work of Panaetius was, without doubt, his treatise on the theory of moral obligation (TEP! ToÛ KabŃKOVтOS), composed in three books. In this he proposed to investigate, first, what was moral or immoral; then, what was useful or not useful; and lastly, how the apparent conflict between the moral and the useful was to be decided; for, as a Stoic, he could only regard this conflict as apparent. The third investigation he had expressly promised at the end of the third book, but had not carried out (Cic. ad Att. xvi. 11, de Off. iii. 2, 3, comp. i. 3, iii. 7, ii. 25); and his disciple Posidonius seems to have only timidly (ib. iii. 2) and imperfectly supplied what was wanting; at least Cicero, who in his books on Moral Obligations intended, not indeed to translate, but to imitate in his own manner, our Rhodian (ib. ii. 17, iii. 2, i. 2, ad Att. Lc.), in the third section of the subject, which was not carried out by his guide, did not follow Posidonius, but declares that he had completed independently and without assistance what Panaetius had left untouched (de Off. iii. 7). To judge from the insignificant character of the deviations, to which Cicero himself calls attention, as for example, the endeavour to define moral obligation (ib. i. 2), the completion of the imperfect division into three parts (1.3, comp. ii. 25), the rejection of unnecessary discussions (ii. 5), small supplementary additions (ii. 24, 25), in the first two books Cicero has borrowed the scientific contents of his work from Panaetius, without any essential alterations. The Roman philosopher seems to have been induced to follow Panaetius, passing by earlier attempts of the Stoa to investigate the philosophy of morals, not merely by the superiority of his work in other respects, but especially by the endeavour that prevailed throughout it, laying aside abstract investigations and paradoxical definitions, to exhibit in an impressive manner the philosophy of morals in its application to life (de Off. ii. 10). Generally speaking, Panaetius, following Aristotle, Xenocrates, Theophrastus, Dicaearchus, and especially Plato, had softened down the harsh severity of the older Stoics, and, without giving up their fundamental definitions, had modified them so as to be capable of being applied to the conduct of life, and clothed them in the garb of eloquence (Cic. de Fin. iv. 28, Tuscul. i. 32, de Leg. iii. 6; comp. Plut. de Stone. Repugnant. p. 1033, b. ; and Van Lynden, p. PANAETO'LUS (Пavalтwλos), an Aetolian in the service of Ptolemy Philopator, king of Egypt, who joined with his countryman Theodotus in betraying Coele-Syria into the hands of Antiochus III., and on the approach of the Syrian king surrendered into his hands the important city of Tyre. (Polyb. v. 61,62.) From this time he held an important place in the service of Antiochus, and distinguished himself highly in the expedition of that monarch against Euthydemus, king of Bactria, about B. c. 211. (Id. x. 49.) [E. HI. B.] PANAEUS, the engraver of a gem in the royal collection at Paris. (Clarac, p. 421.) [P.S.] PA'NARES (Пavápns), a Cretan, who together with Lasthenes was one of the leaders of his countrymen in their resistance to the Roman arms. [LASTHENES, No. 3]. After the defeat of their united forces near Cydonia, Panares, who had taken refuge in that city, surrendered it to the Roman general, Q. Metellus, on condition that his life should be spared. (Diod. Exc. Leg. xl. p. 632; Appian. Sic. 6; Dion Cass. xxxvi. 2; Vell. Pat. ii. 34). [E. H. B.] PANA'RETUS (Пavάperos), a pupil of Arcesilaus, the founder of the new Academy. He was noted for the excessive slightness of his person. He was intimate with Ptolemy Energetes (about B. c. 230), from whom he is said to have received twelve talents yearly. (Fabric. Bibl. Gracc. vol. iii. p. 181; Athen. xii. p. 552, c.; Aelian, H. V. x. 6.) [W. M. G.] PANA'RETUS, MATTHAEUS. [MATTHAEUS, No. 1.] PANCRATES and PANCRA'TIUS (Пayкратηя, Пαукрários); these names are so much mixed up together by the ancient writers, that it is best to place under one head the few notices which we have respecting them. 1. An epigrammatic poet, who had a place in the Garland of Meleager, and three of whose epigrams are preserved in the Greek Anthology. (Brunck, Anal. vol. i. p. 259; Jacobs, Anth. Graec. vol. i. p. 191.) We have no other indication of his time than that afforded by his being in Meleager's collection, which shows that he lived in or before the first century of our era. Some writers identify him with the following poet : lates, that when Lollianus was in danger of being stoned by the Athenians in a tumult about bread, Pancrates quieted the mob by exclaiming that Lollianus was not an αρτοπώλης but a λογοπώλης (Philostr. Vit. Sophist. p. 526; LOLLIANUS). Alciphron also mentions a cynic philosopher of this name (iii. 55. p. 406). 6. A sophist and rhetorician, who wrote a commentary (nóuvua) on the TEX TOPIKń of Minucianus. (Suid. s. v. ; Eudoc. p. 353.) [P. S.] PANCRATIS (Παγκράτις oι Παγκρατώς, daughter of Aloeus and Iphimedeia, in the Phthiotian Achaia. Once when Thracian pirates, under Butes, invaded that district, they carried off from Mount Drius the women who were solemnizing a festival of Dionysus. Among them was Iphimedeia and her daughter Pancratis. They were carried to Strongyle or Naxos, where king Agassamenus made Pancratis his wife, after the two chiefs of the pirates, Sicelus and Hecetorus (or Scellis and Cassamenus), who were likewise in love with her, had killed each other. Otus and Ephialtes, the brothers of Pancratis, in the meantime came to Strongyle to liberate their mother and sister. They gained the victory, but Pancratis died. (Diod. v. 50, &c.; Parthen. Erot. 19.) [L.S.] PANCRATIUS. [PANCRATES.] PANDA. [EMPANDA.] PANDA'REOS (Пavdάрews), a son of Merops of Miletus, is said to have stolen the golden dog which Hephaestus had made, from the temple of Zeus in Crete, and to have carried it to Tantalus. When Zeus sent Hermes to Tantalus to claim the dog back, Tantalus declared that it was not in his possession. The god, however, took the animal by force, and threw mount Sipylus upon Tantalus. Pandareos fled to Athens, and thence to Sicily, where he perished with his wife Harmothoe. (Eustath. ad Hom. p. 1875; comp. TANTALUS.) Antoninus Liberalis (11) calls him an Ephesian, and relates that Demeter conferred upon him the benefit of never suffering from indigestion, if he should take ever so much food. The whole scene of his story lies in Crete, and hence Pausanias (x. 30. §1) thinks that the town of Ephesus is not the famous city in Asia Minor, but Ephesus in Crete. The story of Pandareos derives more in 2. A poet or musician, who appears to have been eminent in his art, by the notice of him in Plutarch, who says that "he usually avoided the chromatic genus of music, not through ignorance of it, but from choice, and imitated, as he himself said, the style of Pindar and Simonides, and in a word that which is called the ancient by those of the present day." (De Mus. 20, p. 1137, e.) This notice seems to imply that Pancrates lived either at or just before the time of Plutarch, but whether he was simply a musician, or a lyric poet, or a tragedian, the context leaves us altogether interest from that of his three daughters. Aedon, doubt. 3. Of Arcadia, the author of a poem on fishery (áλievtiká or daλáoσia ěpya), a considerable fragment of which is preserved by Athenaeus. (Ath. i. p. 13, b., vii. pp. 283, a. c., 305, c., 321, f.) Several critics imagine him to be identical with one or both of the two preceding poets. (See Burette, in the Mém. de l'Acad. des Inscr. vol. xix. p. 441.) Athenaeus quotes two lines, in elegiac metre, from the first book of the Koyxopnts of Pancrates, whom the subject of the poem and the simple mention of the name in Athenaeus would lead us to identify with the author of the dλEUTIKά, while the metre suggests the probability that he was also the same as the epigrammatist. 4. An Alexandrian poet in the time of Hadrian, who, in acknowledgment of a curious discovery with which Pancrates made him acquainted in such a manner as to involve a compliment to himself and Antinous, gave him his maintenance in the Museum of Alexandria. (Ath. xv. p. 677, d. e.) 5. Of Athens, a cynic philosopher in the time of Hadrian and the Antonines. Philostratus re the eldest of them, was married to Zethus, the brother of Amphion, by whom she was the mother of Itylus. From envy of Amphion, who had many children, she determined to murder one of his sons, Amaleus, but in the night she mistook her own son for her nephew, and killed him. Some add, that she killed her own son after Amaleus, from fear of the vengeance of her sister-in-law, Niobe. (Eustath. ad Hom. p. 1875.) The two other daughters of Pandareos, Merope and Cleodora (according to Pausanias, Cameira and Clytia), were, according to Homer, deprived of their parents by the gods, and remained as helpless orphans in the palace. Aphrodite, however, fed them with milk, honey, and wine. Hera gave them beauty and understanding far above other women. Artemis gave them dignity, and Athena skill in the arts. When Aphrodite went up to Olympus to arrange the nuptials for her maidens, they were carried off by the Harpies. (Hom. Od. xx. 67, &c., xix. 518, &c.) Polygnotus painted them in the Lesche of Delphi in the act of playing at dice, and adorned with wreaths of flowers. [L. S.] PA'NDARUS (Пávdapos.) 1. A son of Ly-shown in the territory of Megara, near the rock of Athena Aethyia, on the sea-coast (Paus. i. 5. § 3), and at Megara he was honoured with an heroum (i. 41. §6). A statue of him stood at Athens, on the acropolis, among those of the eponymic heroes (i. 5. § 3, &c.). [L. S.] caon, a Lycian, commanded the inhabitants of Zeleia on mount Ida, in the Trojan war. He was distinguished in the Trojan army as an archer, and was said to have received his bow from Apollo. He was slain by Diomedes, or, according to others, by Sthenelus. He was afterwards honoured as a hero at Pinara in Lycia. (Hom. I. ii. 824, &c., v. 290, &c.; Serv. ad Aen. v. 496; Strab. xiv. p. 665; Philostr. Her. iv. 2.) 2. A son of Alcanor, and twin-brother of Bitias, was one of the companions of Aeneas, and slain by Turnus. (Virg. Aen. ix. 672, 758.) [L. S.] PANDE'MOS (Пávònμos), i. e. “ common to all the people," occurs as a surname of Aphrodite, and that in a twofold sense, first describing her as the goddess of low sensual pleasures as Venus vulgivaga or popularis, in opposition to Venus (Aphrodite) Urania, or the heavenly Aphrodite. (Plat. Sympos. p. 180; Lucret. iv. 1067.) She was represented at Elis by Scopas riding on a ram. (Paus. vi. 25. §2.) The second sense is that of Aphrodite uniting all the inhabitants of a country into one social or political body. In this respect she was worshipped at Athens along with Peitho (persuasion), and her worship was said to have been instituted by Theseus at the time when he united the scattered townships into one great body of citizens. (Paus. i. 22. §3.) According to some authorities, it was Solon who erected the sanctuary of Aphrodite Pandemos, either because her image stood in the agora, or because the hetaerae had to pay the costs of its erection. (Harpocrat. and Suid. s. v. ; Athen. xiii. p. 569.) The worship of Aphrodite Pandemos also occurs at Megalopolis in Arcadia (Paus. viii. 32. §1), and at Thebes (ix. 16. § 2). A festival in honour of her is mentioned by Athenaeus (xiv. p. 659). The sacrifices offered to her consisted of white goats. (Lucian, Dial. Meret. 7; comp. Xenoph. Sympos. 8. §9; Schol. ad Soph. Oed. Col. 101; Theocrit. Epigr. 13.) Pandemos occurs also as a surname of Eros. (Plat. Symp. l. c.) [L. S.] PANDI'ON (Пardier). 1. A son of Aegyptus and Hephaestine. (Apollod. ii. 1. § 5.) 2. A son of Phineus and Cleopatra. (Apollod. iii. 15. § 3; Schol. ad Soph. Ant. 980; comp. PHINEUS.) 3. One of the companions of Teucer. (Hom. Il. xii. 372.) 4. A son of Erichthonius, the king of Athens, by the Naiad Pasithea, was married to Zeuxippe, by whom he became the father of Procne and Philomela, and of the twins Erechtheus and Butes. In a war against Labdacus, king of Thebes, he called upon Tereus of Daulis in Phocis, for assistance, and afterwards rewarded him by giving him his daughter Procne in marriage. It was in his reign that Dionysus and Demeter were said to have come to Attica. (Apollod. iii. 14. § 6, &c.; Paus. i. 5. § 3; Thucyd. ii. 29.) 5. A son of Cecrops and Metiadusa, was likewise a king of Athens. Being expelled from Athens by the Metionidae, he fled to Megara, and there married Pylia, the daughter of king Pylas. When the latter, in consequence of a murder, emigrated into Peloponnesus, Pandion obtained the government of Megara. He became the father of Aegeus, Pallas, Nisus, Lycus, and a natural son, Oeneus, and also of a daughter, who was married to Sciron (Apollod. iii. 15. § 1, &c.; Paus. i. 5. § 2, 29. § 5; Eurip. Med. 660). His tomb was PANDIO'NIDAE (Пavdiovídai), a patronymic of Pandion, i. e. the sons of Pandion, who, after their father's death, returned from Megara to Athens, and expelled the Metionidae. Aegeus, the eldest among them, obtained the supremacy, Lycus the eastern coast of Attica, Nisus Megaris, and Pallas the southern coast. (Apollod. iii. 15. § 6; Paus. i. 5. § 4; Strab. ix. p. 392; Eustath. ad Hom. p. 285; Dionys. Perieg. 1024.) [L. S.] PANDO'RA (Пavdupa), i. e. the giver of all, or endowed with every thing, is the name of the first woman on earth. When Prometheus had stolen the fire from heaven, Zeus in revenge caused Hephaestus to make a woman out of earth, who by her charms and beauty should bring misery upon the human race (Hes. Theog. 571, &c.; Stob. Serm. 1). Aphrodite adorned her with beauty, Hermes gave her boldness and cunning, and the gods called her Pandora, as each of the Olympians had given her some power by which she was to work the ruin of man. Hermes took her to Epimetheus, who forgot the advice of his brother Prometheus, not to accept any gift from Zeus, and from that moment all miseries came down upon men (Hes. Op. et Dries, 50, &c.). According to some mythographers, Epimetheus became by her the father of Pyrrha and Deucalion (Hygin. Fab. 142; Apollod. i. 7. § 2; Procl. ad Hes. Op. p. 30, ed. Heinsius; Ov. Met. i. 350); others make Pandora a daughter of Pyrrha and Deucalion (Eustath. ad Hom. p. 23). Later writers speak of a vessel of Pandora, containing all the blessings of the gods, which would have been preserved for the human race, had not Pandora opened the vessel, so that the winged blessings escaped irrecoverably. The birth of Pandora was represented on the pedestal of the statue of Athena, in the Parthenon at Athens (Paus. i. 24. § 7). In the Orphic poems Pandora occurs as an infernal awful divinity, and is associated with Hecate and the Erinnyes (Orph. Argon. 974). Pandora also occurs as a surname of Gaea (Earth), as the giver of all. (Schol. ad Aristoph. Av. 970; Philostr. Vit. Apoll. vi. 39; Hesych. s. v.) [L. S.] PANDO'RUS (Пávdwpos). 1. A son of Erechtheus and Praxithea, and grandson of Pandion, founded a colony in Euboea. (Apollod. iii. 15. § 1; Eustath. ad Hom. p. 281.) 2. A surname of the Earth, in the same sense as Pandora, and of Aesa, or Fate. (Hom. Epigr. 7. 1; Stob. Eclog. i. p. 165, ed. Heeren.) [L. S.] PANDROSOS (Πάνδροσος), i. e. "the allbedewing," or "refreshing," was a daughter of Cecrops and Agraulos, and a sister of Erysichthon, Herse, and Aglauros. According to some accounts she was by Hermes the mother of Ceryx (Pollux, Onom. viii. 9). She was worshipped at Athens, along with Thallo, and had a sanctuary there near the temple of Athena Polias (Apollod. ii. 14. §§ 2, 6; Paus. i. 2. § 5, 27. § 3, ix. 35. § 1). Respecting her probable representation in one of the pediments of the Parthenon, see Welcker, in the Class. Mus. vol. iii. p. 380, &c. [L. S.] PANDUS, LATINIUS, propraetor of Moesia in the reign of Tiberius, died in his province, A. D. 19. (Tac. Ann. ii. 66.) |