head of Apollo, and on the reverse Pallas in a chariot drawn by four horses; it is supposed by Eckhel more ancient than the time of the consul, and is therefore referred by him to the father or grandfather of the latter. The next two coins belong to the consul. The former bears on the obverse the head of Bacchus, and on the reverse Ceres in a chariot drawn by two dragons: the latter has on the obverse a youthful head, and on the reverse Ceres with a torch in each of her hands and with a pig by her side. (Eckhel, vol. v. p. 339.)

COINS OF C. VIBIUS PANSA, COS. B. C. 43.

PANTACLES (Пavтaxλñs), an Athenian, immortalized by Aristophanes as a pre-eminently stupid man, who, preparing to conduct a procession, put on his helmet before he fixed the crest to it. He was ridiculed also for his stupidity by Eupolis in the Xpvooûv yéros. (Arist. Ran. 1034; Schol. ad loc.; comp. Meineke, Fragm. Com. Graec. vol. i. p. 145, ii. p. 544.) [E. E.] PANTAENUS (пávτaivos), the favourite preceptor of Clemens Alexandrinus. Of what country he was originally, is uncertain. Cave endeavours to reconcile the various accounts by conjecturing that he was of Sicilian parentage, but that he was born in Alexandria. In this city he was undoubtedly educated, and embraced the principles of the stoical school of philosophy. We do not find it mentioned who the parties were that instructed him in the truths of Christianity, but we learn from Photius (Cod. 118) that he was taught by those who had seen the Apostles, though his statement that he had heard some of the Apostles themselves justly appears to Cave chronologically impossible. About A. D. 181, he had acquired such eminence that he was appointed master of the catechetical school in Alexandria, an office which he discharged with great reputation for nine or ten years. At this time the learning and piety of Pantaenus suggested him as a proper person to conduct a missionary enterprise to India. Of his success there we know nothing. But we have a singular story regarding it told by St. Jerome. It is said that he found in India a copy of St. Matthew's Gospel, written in Hebrew, which had been left by St. Bartholomew, and that he brought it back with him to Alexandria. He probably resumed his place in the catechetical school, which had been filled during his absence by his pupil and friend Clemens. The persecution under Severus, A. D. 202, drove both Pantaenus and Clemens into Palestine; but that he resumed

VOL. IIL

his labours before his death appears from an expression of Eusebius (H. E. v. 10), teλeutŵv yeîтal. We do not know the exact date of his death, but it cannot have been prior to A. D. 211, as he lived to the time of Caracalla. His name has a place in the calendar of the Roman Church, on the seventh of July. He was succeeded by Clemens Alexandrinus. This, with some other points, has been disputed by Dodwell (ad Irenaeum, p. 501, &c.). who makes Pantaenus to be not the predecessor, but the successor of Clemens. He was a man of much eloquence, if we may trust the opinion of Clemens, who calls him a Sicilian bee.

Both Eusebius and Jerome speak of his writings, the latter mentioning his Commentaries on the Scriptures, but we have not even a fragment of them. Cave states that he is numbered by Anastasius of Sinai amongst the commentators who referred the six days' work of the Creation to Christ and the Church. (Fabric. Bibl. Graec. vol. iii. p. 569; Cave, Apostolici, p. 127, &c., Hist. Lit. vol. i. p. 81, &c.; Euseb. H. E. v. 10.) [W.M.G.]

PANTAʼLEON (Пarraλéwv), historical. 1. A son of Alyattes, king of Lydia, by an Ionian woman. His claim to the throne in preference to his brother Croesus was put forward by his partisans during the lifetime of Alyattes, but that monarch decided in favour of Croesus. (Herod. i. 92.)

2. Son of Omphalion, was king or tyrant of Pisa in Elis at the period of the 34th Olympiad (B. C. 644), assembled an army, with which he made himself master of Olympia, and assumed by force the sole presidency of the Olympic games on that occasion. The Eleans on this account would not reckon this as one of the regular Olympiads. (Paus. vi. 21. § 1, 22. § 2.) We learn also from Strabo that Pantaleon assisted the Messenians in the second Messenian war (Strab. viii. p. 362), which, according to the chronology of Pausanias, followed by Mr. Clinton, must have been as much as thirty years before; but C. O. Müller and Mr. Grote regard the intervention of Pantaleon as furnishing the best argument for the real date of the war in question. (Clinton, F. H. vol. i. p. 188; Müller's Dorians, vol. i. p. 171; Grote's Greece, vol. ii. p. 574.)

3. A Macedonian of Pydna, an officer in the service of Alexander, who was appointed by him governor of Memphis, B. c. 331. (Arr. Anab. iii. 5. § 4.)

4. An Aetolian, one of the chief citizens and political leaders of that people, who was the principal author of the peace and alliance concluded by the Aetolians with Aratus and the Achaeans, B. C. 239. (Plut. Arat. 33.) He was probably the same as the father of Archidamus, mentioned by Polybius (iv. 57).

5. An Aetolian, probably a grandson of the preceding, is first mentioned as one of the ambassadors charged to bear to the Roman general, M. Acilius Glabrio, the unqualified submission of the Aetolians, B. c. 191. (Polyb. xx. 9.) Again, in B. c. 169 he appears as one of the deputies at Thermus before C. Popillius, when he uttered a violent harangue against Lyciscus and Thoas. (Id. xxviii. 4.) He is also mentioned as present with Eumenes at Delphi, when the life of that monarch was attempted by the emissaries of Perseus. On this occasion he is termed by Livy " Aetoliae princeps." (Liv. xlii. 15.)

6. A king of Bactria, or rather perhaps of the

1

orcetes, who in B. c. 289 left him with a large force to hold possession of Aetolia against Pyrrhus. On the approach of that monarch, Pantauchus hastened to meet him, and give him battle, when a single combat ensued between the young king and the veteran officer, in which the former was victorious. Pantauchus was carried off the field severely wounded, and his army was totally routed. Whether or not he died of his wounds we know not, but his name is not again mentioned. (Plut. Pyrrh. 7, Demetr. 41.)

2. A Constantinopolitan deacon and chartophylax, who probably lived in the middle of the thirteenth century. Several works of his, principally sermons, have been published, both in the original Greek, and in Latin, for which consult Fabricius, Bibl. Graec. vol. x. pp. 199, 242, 247, 258, vol. xi. p. 455, and Cave, Hist. Lit. vol. ii. Diss. p. 15. [W. M. G.] PANTALEON, ST. (Пavтaλéwv), or PANTOLEON (Пavтoλéwv), or PANTELEEMON (Havтeλeńμwv), a physician of Nicomedia in Bithynia, in the third century after Christ, the son of Eustorgius, a person of wealth and consequence, but strongly devoted to paganism. His mother, whose name was Eubula, was a zealous Christian, and educated him in the Christian faith; she died, however, while he was yet young, and he was in danger of relapsing into paganism. After receiving a good preliminary education, he studied medicine under a physician named Euphrosynus, and by his engaging manners and good conduct attracted the notice of the Emperor Maximian, so that he was intended for the post of one of the royal physicians. About this time he became acquainted with an aged Christian priest, named Hermolaus, by whom he was confirmed in his attachment to the Christian faith, and shortly after baptized. He then endeavoured to convert his father from paganism, in which attempt he at last succeeded. He made himself an object of dislike and envy to the other physicians by the number of cures he effected, and was at last denounced to the emperor as a Christian. After being in vain tempted to embrace paganism, and suffering many tortures (from some of which he is said to have been miraculously delivered), he was at last beheaded, probably A. D. 303. The name of Panteleëmon was given him on account of his praying for his murderers. His memory is celebrated in the Romish church on July 27. A very interesting account of his life and martyrdom is given in the "Acta Sanctorum" (Jul. 27. vol. vi. p. 397), taken chiefly from Simeon Metaphrastes. (See Bzovius, Nomenclator Sanctor. Professione Medicor.; C. B. Carpzovius, De Medicis ab Eccles. pro Sanctis habitis, and the authors there referred to.) [W. A. G.]

PANTAUCHUS (Пávтаvxos). 1. A Macedonian of Alorus, son of Nicolaus, an officer in the service of Alexander, was one of those appointed to the command of a trireme on the descent of the Indus, B. c. 327. (Arr. Ind. 18.) Though this is the only occasion during the wars of that monarch on which his name is mentioned, yet we are told that he had earned a great reputation both for ability as a commander and for his personal strength and prowess. These qualities obtained for him a

2. Son of Balacrus, one of the chief friends and counsellors of Perseus, king of Macedonia, by whom we find him employed on various important confidential occasions. Thus in B. c. 171 he was one of the hostages given by the king during his conference with the Roman deputy Q. Marcius, and subsequently one of the ambassadors sent to P. Licinius Crassus with proposals for peace and three years later (B. C. 168) he was despatched to Gentius, king of Illyria, to secure the adherence of that monarch, at whose court he remained for some time, stimulating him to acts of open hostility against Rome, and urging him to throw his whole power into the contest in favour of Perseus. (Polyb. xxvii. 8, xxix. 2, 3; Liv. xlii. 39, xliv. 23.) [E. H. B.] PANTELEE MON. [PANTALEON.]

PANTE LEUS (Пavréλeos), the author of nine verses in the Greek Anthology, the first two of which stand in the Vatican MS. as an epigram on Callimachus and Cynageirus, the well-known leaders of the Athenians at the battle of Marathon (Brunck, Anal. vol. ii. p. 404, Anth. Pal. App. No. 58). There can be no doubt that the lines are a fragment of an heroic poem on the battle of Marathon, or the Persian war in general; but we have no indication of the author's age. (See Jacobs, Comment. in Anth. Graec. vol. ii. pt. 3, p. 193, vol. iii. pt. 3, p. 929; Vossius, de Hist. Gruec. p. 480, ed. Westermann; Fabric. Bibl. Graec. vol. iv. p. 436.) [P.S.]

PANTHEIA. [ABRADATAS.]

PANTHOEDUS (Пaveoidos), a dialectic philosopher about B. c. 270, who wrote a treatise, weol dupi6oλiv, which was attacked by Chrysippus. He was the preceptor of Lycon, the peripatetic philosopher. (Diog. Laërt. v. 68, vii. 193.)

[W. M. G.]

PANTHOUS (Пáveoos), one of the elders at Troy, was married to Phrontis, and the father of Euphorbus, Polydamas, and Hyperenor. (Hom. I. iii. 146, xiv. 450, xvii. 24, 40, 81.) Virgil (Aen. ii. 319) makes him a son of Othrys, and a priest of Apollo, a dignity to which, according to Servius on this passage, he was raised by Priam; originally he was a Delphian, and had been carried to Troy by Antenor, on account of his beauty. (Comp. Lucian, Gall. 17.) [L. S.]

PANTIAS (Пavrías), of Chios, a statuary of the school of Sicyon, who is only mentioned as the maker of some statues of athletes. He was instructed in his art by his father, Sostratus, who was the seventh in the succession of disciples from Aristocles of Cydonia: Pantias, therefore, flourished probably about B. C. 420-388. (Paus. vi. 3. § 1, 9. § 1, 14. § 3; Thiersch, Epochen, pp. 143, 278, 282; ARISTOCLES.) [P.S.]

PANTO'LEON. [PANTALEON.]
PANTULEIUS, A., a sculptor, who lived in

Greece in the reign of Hadrian, whose statue he made for the Milesians. (Bockh, Corp. Inser. vol. i. No. 339.) [P.S.]

PANURGUS, the name of the slave of Fannius Chaerea, whom the latter entrusted to Roscius, the actor, for instruction in his art. [CHAEREAS, p. 677, b.]

PANYASIS (Пavaois).* 1. A Greek epic poet, lived in the fifth century before the Christian aera. His name is also written Пavúaσois and Пlarúaris, but there can be no doubt that Пavú aos is the correct way. According to Suidas (s. v.) he was the son of Polyarchus and a native of Halicarnassus; and although the historian Duris stated that he was a Samian and the son of Diocles, yet the authority of Suidas is to be preferred, at least as far as respects his birth-place, since both Pausanias (x. 8. § 5) and Clemens Alexandrinus (vi. 2 §52) likewise call him a native of Halicarnassus. Panyasis belonged to one of the noblest families at Halicarnassus, and was a relation of the historian Herodotus, though the exact relationship in which they stood to one another is uncertain. One account made the poet the first cousin of the historian, Panyasis being the son of Polyarchus, and Herodotus the son of Lyxes, the brother of Polyarchus. Another account made Panyasis the uncle of Herodotus, the latter being the son of Rhoeo or Dryo, who was the sister of the poet (Suidas, s. v.). These conflicting accounts have given rise to much dispute among modern writers, but the latter statement, according to which Panyasis was the uncle of Herodotus, has been usually preferred. Panyasis began to be known about B. c. 489, continued in reputation till B. C. 467, in which year he is placed by Suidas, and was put to death by Lygdamis, the tyrant of Halicarnassus, probably about the same time that Herodotus left his native town, that is about B. C. 457 (Clinton, F. H. sub annis 489, 457).

Ancient writers mention two poems by Panyasis. Of these the most celebrated was entitled Heracleia (Hpákλea, Athen. xi. pp. 469, d. 498, c.) or Heracleias ('Hpakλeias, Suidas), which gave a detailed account of the exploits of Heracles. It consisted of fourteen books and nine thousand verses; and it appears, as far as we can judge from the references to it in ancient writers, to have passed over briefly the adventures of the hero which had been related by previous poets, and to have dwelt chiefly upon his exploits in Asia, Libya, the Hesperides, &c. An outline of the contents of the various books, as far as they can be restored, is given by Müller, in an appendix to his work on the Dorians (vol. i. p. 532, Engl. transl. 1st ed.). The other poem of Panyasis bore the name of Ionica (lavica), and contained 7000 verses; it related the history of Neleus, Codrus, and the Ionic colonies, probably much in the same way as others had described in poetry the Kriges or doxaioλoyia of different states and countries. Suidas relates that this poem was written in pentameters, but it is improbable that at so early a period a poem of such a length was written simply in pentameters ;

* The quantity of the name is doubtful. A late poet (Avien. Arat. Phaen. 175) makes the penultimate short:

"Panyasi sed nota tamen, cui longior aetas," but it was probably long in earlier times.

still, as no fragments of it have come down to us, we have no certain information on the subject.

We do not know what impression the poems of Panyasis made upon his contemporaries and their immediate descendants, but it was probably not great, as he is not mentioned by any of the great Greek writers. But in later times his works were extensively read, and much admired; the Alexandrine grammarians ranked him with Homer, Hesiod, Peisander, and Antimachus, as one of the five principal epic poets, and some even went so far as to compare him with Homer (comp. Suidas, s. v.; Dionys. de Vet. Script. Cens. c. 2, p. 419, ed. Reiske; Quintil. x. 1. § 54). Panyasis occupied an intermediate position between the later cyclic poets and the studied efforts of Antimachus, who is stated to have been his pupil (s. v. 'Avriμaxos). From two of the longest fragments which have come down to us (Athen. ii. p. 36; Stobaeus, xviii. 22), it appears that Panyasis kept close to the old Ionic form of epic poetry, and had imbibed no small portion of the Homeric spirit.

The fragments of the Heracleia are given in the collections of the Greek poets by Winterton, Brunck, Boissonade, and Gaisford; in Düntzer's Fragments of Greek epic poetry, and in the works of Tzschirner and Funcke, quoted below. (The histories of Greek literature by Bode, Ulrici, and Bernhardy; Tzschirner, De Panyasidis Vita et Carminibus Dissertatio, Vratisl. 1836, and Fragmenta, 1842; Funcke, De Panyasidis Vita ac Poesi Dissert. Bonn. 1837; Eckstein, in Ersch and Gruber's Encyklopädie, art. Panyasis.)

2. A philosopher, also a native of Halicarnassus, who wrote two books “On Dreams” (Hepì dveipwv, Suidas, s. v.). This must be the Panyasis, whom Artemiodorus refers to in his Oneirocritica (i. 64, ii. 35), and whom he expressly calls a Halicarnassian. Tzschirner conjectures that the passage of Duris above referred to has reference to this Panyasis; that the poet had a son named Diocles, and that the philosopher was therefore a grandson of the poet, and was called a Samian by Duris from his residence in that island. That Suidas has confounded the two persons, as he frequently does, seems probable from his calling the poet TepаTOoкóπоs, an epithet which would be much more appropriate to the philosopher, who wrote upon dreams.

PAPAEUS or PAPAS (Παπαῖος οι Πάπας), "father," a surname of Zeus among the Scythians (Herod. iv. 59), and of Attis. (Diod. iii. 58.) [L. S.]

PA'PHIA (Пapía), a surname of Aphrodite, derived from the celebrated temple of the goddess at Paphos in Cyprus. A statue of Aphrodite Paphia also stood in the sanctuary of Ino, between Oetylus and Thalamae in Laconia. (Paus. iii. 36; Tac. Hist. ii. 2; Hom. Hymn. in Ven. 59; Apollod. iii. 14. § 2; Strab. xiv. p. 683.) [L. S.]

PAPHUS (Пápos), a son of Pygmalion and the statue into which life had been breathed by Aphrodite. From him the town of Paphus is said to have derived its name; and Pygmalion himself is called the Paphian hero. (Ov. Met. x. 290, &c.) The father of Cinyras, the founder of the temple of Aphrodite at Paphos, is likewise called Paphus. (Hygin. Fab. 242; Apollod. iii. 14. § 2.) [L. S.] PA'PIA, the wife of Oppianicus. (Cic. pro Cluent. 9.)

PA'PIA GENS, plebeian, was originally a Samnite family. In the Samnite wars a Papius

Brutulus is mentioned, who endeavoured to per- | suade his countrymen to renew the struggle against the Romans, in B. c. 322 [BRUTULUS], and in the great Social War, B. c. 90, Papius Mutilus was the leader of the Samnites against Rome [MUTILUS]. Some of the Papii probably settled at Rome soon after this event, and one of them finally obtained the consulship in A. D. 9. The Roman Papii were divided into two families, the Celsi and Mutili : the former are given under CELSUS, the latter are spoken of under PAPIUS.

PA'PIAS, one of the principal officers of Sex. Pompey, was one of the commanders of his fleet in the battle with Agrippa, off Mylae, B. c. 36. (Appian, B. C. v. 104, 106, &c.) He appears to be the same person as the commander called Demochares by Dion Cassius (xlix. 2, 3) and Suetonius (Aug. 16).

PA/PIAS (Пarías), an early Christian writer. He is described by Irenaeus (adv. Haeres. v. 33), whom Jerome calls a disciple of Papias, in a passage of which Eusebius (H. E. iii. 39) has preserved the original Greek, as "a hearer of John and a companion of Polycarp" [POLYCARPUS]. Irenaeus also speaks of him as "an ancient man" (apxaîos dvp), an expression which, though ambiguous, may be understood as implying that he was still living when Irenaeus wrote. It has been disputed whether the John referred to in the statement of Irenaeus was the Apostle John, or John the Elder, an eminent Christian of the Church at Ephesus, to whom some have ascribed the book of Revelation (Euseb. l. c.). Jerome repeatedly describes Papias as a hearer of the Evangelist John; probably following Irenaeus, whom he apparently understood as speaking of the Apostle. Eusebius also appears to have understood Irenaeus to speak of the Apostle John, but he proceeds immediately to cite a passage from Papias himself, which indicates that he was never personally acquainted with John or with any of the Apostles. But it may be observed that the words of Papias equally exclude the supposition of his having been personally acquainted with John the Elder; though Eusebius, either not properly considering them, or referring to some other passage of his works now lost, says that he called himself a hearer of the elder John, as well as of Aristion, whom Papias mentions in conjunction with him. Eusebius states also that Papias embodied in his writings many particulars related by Aristion and John the Elder (avrov napadóσeis), but it does not follow that he received them directly from their lips. (Euseb. l. c.) That Papias was a companion of Polycarp, his contemporary and the bishop of a church in the same province, Proconsular Asia, is likely enough; and we think it probable that the statement of Irenaeus (which with Eusebius and Jerome we understand of John the Apostle) was only a hasty and (as Papias' own words show) an erroneous inference that, as Polycarp had been a hearer of the Apostle, therefore his companion Papias must have been one too. Papias was bishop of Hierapolis, on the border of Phrygia (Euseb. H. E. iii. 36, 39), where he was acquainted with the daughters of the Apostle Philip, who had fixed his residence there, but must have died, as the passage referred to above as cited by Eusebius shows, before Papias' time. Papias speaks of himself as devoted more to inquiries about the traditions respecting the Apostles and their teachings, than to

books; but his declaration must be understood as referring to other books than the Scriptures, and even then, must not be too strictly interpreted, for, according to Eusebius, he was not only well versed in the Scriptures, but was a man of great general information (τὰ πάντα ὅτι μάλιστα λογιώτατος). Eusebius, indeed, has elsewhere spoken slightingly of his intellects, saying (c. 39) that he appears to have been "of small understanding," σurpos v Tov voÛv. We have observed that Papias may have been still living when Irenaeus wrote his book Adversus Haereses; but the Paschal or Alexandrian Chronicle states that Papias suffered martyrdom at Pergamus, with several other persons, in the same year (A. D. 163) in which Polycarp suffered at Smyrna (Chron. Paschale, vol. i. p. 258, ed. Paris, p. 206, ed. Venice, p. 481, ed. Bonn). He is called Martyr by Stephanus Gobarus the Tritheist (Phot. Bibl. Cod. 232). That he was bishop of the Church at Pergamus, and that he is rebuked in the epistle to that Church in the Apocalypse (c. ii.), is a mere conjecture, founded apparently on Papias' belief in the Millennium, and on the place of his martyrdom. Halloix (Illustrium Orien tal. Eccles. Scriptor. Vitae, S. Papias, c. 3) has cited, as referring to Papias of Hierapolis, a passage in certain Acta B. Onesimi, which states that he was taken to Rome, imprisoned and tortured for some time, and then released. But there is reason to believe that the Acta, if indeed they have any foundation in truth (comp. Tillemont, Mém. vol. ii. p. 298), refer to another Papias of much later date (Henschenius, in Acta Sanctorum, Februarii, vol. iii. p. 287). He is called Saint by Jerome, and is commemorated by the Romish Church on the twenty-second of February. The ancient Martyrologies, however, in many cases, assign him to other days.

Papias was a millenarian. "He says (we quote the words of Eusebius, H. E. iii. 39) that there will be for a thousand years after the resurrection of the dead, a bodily reign of Christ on this earth.” According to Stephanus Gobarus (apud Phot. I. c.) he held that there would be the enjoyment of sensible food in the Kingdom of Heaven, i. e. apparently during Christ's millennial reign. The millenarians were sometimes called, from Papias, Papianists, Пamiaviotal.

Papias wrote a work in five books, entitled Aoγίων κυριακῶν ἐξηγήσεως βιβλία €, Explanationum Sermonum Domini Libri V. The work is lost, except a few fragments which have been preserved by Irenaeus, Eusebius, Maximus Confessor, and other writers, down to Theophylact and Oecumenius. The fragments are valuable for the early traditions which they contain respecting the writings of the New Testament, and which, in great degree, were derived from John the Elder. According to these traditions the Gospel of Matthew was written in Hebrew, and each one interpreted (npuńvevσe) it as he was able; an obscure declaration which has caused much perplexity. The evangelist Mark is described as the interpreter (épunvevτns) of Peter, and as writing from his dictation. Papias also cited or mentioned the first Epistle of Peter and the first of John; and refers to the history of the woman taken in adultery contained in the Gospel of John, ch. viii. vs. 2, &c.

Several fragments of Papias were published by Halloix (Illustr. Orient. Eccles. Scriptor. Vitae), Grabe (Spicilegium SS. PP. vol. i.), and Münter