the stipulation. Notium was given up to the party which had called in the aid of the Athenians. Paches now returned to Lesbos, and proceeded to reduce those parts of the island which still held out. He sent home most of his forces, and with them Salaethus and a large number of Mytilenaeans who on the surrender of the city had taken refuge at the altars, and were removed thence by Paches to Tenedos. On the arrival of the first decree of the Athenians, ordering the execution of all the adult citizens of Mytilene, and the enslavement of the women and children, Paches was about to put it into execution, when the second decree arrived, sparing the lives of the inhabitants, but ordering the destruction of their walls and the surrender of the fleet. Paches, after complying with these instructions, returned to Athens. On his arrival there he was brought to trial on some charge, and, perceiving his condemnation to be certain, drew his sword and stabbed himself to the heart in the presence of his judges. (Plut. Nicias, c. 6, Aristid. c. 26.) On what grounds he was impeached it is very difficult to ascertain. There is a story preserved in an epigram of Agathias (Jacobs, Anal. vol. iv. p. 34), according to which Paches, after the surrender of Mytilene, became enamoured of two women of the city, Hellanis and Lamaxis, and murdered their husbands that he might accomplish his designs. The victims of his cruelty, however, escaped to Athens, and made known his criminal proceedings; and their prosecution of him ended in his death. There seems no sufficient reason for rejecting this story. If the offence be thought hardly sufficient to have occasioned the condemnation to death of a general who had just returned after a most successful series of military operations, there are various suppositions which might remove the difficulty. It is possible that Cleon was incensed against him for not putting the first decree into execution more promptly, or there might have been some ground for exciting odium against him on account of his not having set out in chase of Alcidas sooner than he did; for it appears that he did not act upon the first information which he received. Or various other pretexts might be imagined, which would furnish a handle to the demagogues of the day. It seems likely that the singular death of Paches gave occasion for the introduction of that provision in the decree of Cannonus, according to which in certain cases the defendant was to plead his cause in fetters. (Thuc. iii. 18, 28, 33, 34-36, 49; Poppo, ad iii. 50; Diod. l. c.; Strab. xiii. p. 600; Philological Museum, vol. ii. p. 236.) [C. P. M.] PACHO'MIUS (Пaxwμios), as Socrates and Palladius write the name, or PACHU'MIUS (Пayoumos), according to the author of the Vita Pachumi, an Egyptian ascetic of the fourth century, one of the founders, if not pre-eminently the founder of regular monastic communities. "The respect which the Church at present entertains," says Tillemont (Mém. vol. vii. p. 167), "for the name of St. Pachomius, is no new feeling, but a just recognition of the obligations which she is under to him, as the holy founder of a great number of monasteries; or rather as the institutor, not only of certain convents, but of the conventual life itself, and of the holy communities of men devoted to a religious life." Of this eminent person there is a prolix life, Bios Toû aylov Пlaxovulov, Vita S. Pa | chumii, in barbarous Greek, the translation perhaps of a Sahidic original, by a monk of the generation immediately succeeding Pachomius; also there is a second memoir, or extracts of a memoir, either by the writer of the life, or by some other writer of the same period, supplementary to the first work, and to which the title Paralipomena de SS. Pachomio et Theodoro has been prefixed; and there is an account of Pachomius, in a letter from Ammon, an Egyptian bishop, to Theophilus, patriarch of Alexandria: Ἐπιστολὴ ̓Αμμῶνος ἐπισκόπου περὶ πολιτείας καὶ βίου μερικοῦ Παχουμίου καὶ Θεοδώρου, Epistola Ammonis Episcopi de Conversatione ac Vitae Parte Pachumii et Theodori. All these pieces are given by the Bollandists, both in a Latin version (pp. 295–357), and in the original (Appendix, pp. 25* -71*) in the Acta Sanctorum, Maii, vol. iii. with the usual introduction by Papebroche. Pachomius was born in the Thebaïd, of heathen parents, and was educated in heathenism; and, while a lad, going with his parents to offer sacrifice in one of the temples of the gods, was hastily expelled by the order of the priest as an enemy of the gods. The incident was afterwards recorded as a prognostic of his subsequent conversion and saintly eminence. At the age of twenty he was drawn for military service in one of the civil wars which followed the death of Constantius Chlorus, in a. D. 306. The author of the Vita Pachumii says that he was levied for the service of Constantine the Great, in one of his struggles for the empire. Tillemont thinks that the war referred to was Constantine's war with Maxentius in A. D. 312, but supposes that Pachomius was drawn to serve in the army of Maximin II., in his nearly contemporary struggle against Licinius, as it is difficult to conceive that Constantine should be allowed to raise troops by conscription in Egypt, then governed by his jealous partner in the empire, Maximin. A similar difficulty applies to all Constantine's civil contests, until after the final overthrow of Licinius in A. D. 323, and the only civil war of Constantine after that was against Calocerus in Cyprus, in 335; the date of which is altogether too late, as Pachomius (Epistol. Ammon, c. 6) was converted in the time of Alexander, bishop of Alexandria, who died a. D. 326. It is likely, therefore, that the mention of Constantine's name is an error of the biographer, and that Tillemont is right in thinking that the conscription in which Pachomius was drawn was ordered by Maximin II. We may, therefore, with Tillemont, fix the time of Pachomius' birth in A. D. 292. Papebroche makes the war to be that of Diocletian (under whom Constantine, then a youth, was serving) against the usurper Achilles, A. D. 296, but this supposition is inadmissible. The conscripts were embarked in a boat and conveyed down the Nile; and being landed at Thebes, were placed in confinement, apparently to prevent desertion. Here they were visited and relieved by the Christians of the place, and a grateful curiosity led Pachomius to inquire into the character and opinions of the charitable strangers. Struck with what he heard of them, he seized the first opportunity of solitude to offer the simple and touching prayer, "O God, the creator of heaven and earth, if thou wilt indeed look upon my low estate, notwithstanding my ignorance of thee, the only true God, and wilt deliver me from this affliction, I will obey thy will all the days of my sations, and the utterance of prophecies, are ascribed to him, but not in such number as to some others. There are various pieces extant under the name of Pachomius:-1. Two Regulae Monasticae; one shorter preserved by Palladius (Hist. Lausiac. c. 38), and said by him to have been given to Pachomius by the angel who conveyed to him the Divine command to establish monasteries. This rule is by no means so rigid as the monastic rules of later times. Palladius reports it partly, it would seem, in the very words of the original, partly in substance only. He adds that the monasteries at Tabenna and in the neighbourhood, subject to the rule, contained 7000 monks, of whom 1500 were in the parent community first established by Pachomius; but it is doubtful if this is to be understood of the original monastery of Tabenna, or that of Prou. The longer Regula, said to have been written in the Egyptian (Sahidic ?) language, and translated into Greek, is extant in a Latin version made from the Greek by Jerome. It is preceded by a Praefatio, in which Jerome gives an account of the monasteries of Tabenna as they were in his time. Cave (Hist. Litt. ad ann. 340, vol. i. p. 208, ed. Oxford, 1740 life, and will love and serve all men according to thy commandment." He was, however, obliged to accompany his fellow-conscripts, and suffered many hardships during this period of enforced service but the settlement of the contest having released him from it, he hastened back into the Thebaïd, and was baptized in the church of Chenoboscia, near the city of Diospolis the Less; and, aspiring at pre-eminent holiness, commenced an ascetic life, under the guidance of Palaemon, an anchoret of high repute. After a time, he withdrew with Palaemon to Tabenna, or Tabenesis, which appears to have been in an island or on the bank of the Nile, near the common boundary of the Theban and Tentyrite nomi. Some time after this removal his companion Palaemon died, but whether he died at Tabenna, or whether he had returned to his previous abode, is not clear. Pachomius found, however, another companion in his own elder brother Joannes, or John, who became his disciple. But his sphere of influence was now to be enlarged. Directed by what he regarded as a Divine intimation, he began to incite men to embrace a monastic life; and obtaining first three disciples, and then many more, formed them into a community, and prescribed-1743) disputes the genuineness of this Regula, rules for their guidance. As the community grew in number, he appointed the needful officers for their regulation and instruction. He built a church as a place of worship and instruction for the poor shepherds of the neighbourhood, to whom, as there was no other reader, he read the Scriptures. The bishop of Tentyra would have raised him to the rank of presbyter, and requested Athanasius, patriarch of Alexandria, when visiting the Thebaïd, to ordain him but Pachomius, being aware of the design, hid himself until the patriarch had departed. His refusal of the office of presbyter did not diminish his reputation or influence; new disciples flocked to him, of whom Theodorus or Theodore was the most illustrious, new monasteries sprung up in his neighbourhood, including one for women, founded by his sister. Of these several communities he was visitor and regulator general, appointing his disciple Theodore superior of his original monastery of Tabenna, and himself removing to the monastery of Proü, which was made the head of the monasteries of the district. He died of a pestilential disorder, which had broken out among the monks, apparently in A. D. 348, a short time before the death or expulsion of the Arian patriarch, Gregory [GREGORIUS, No. 3], and the restoration of Athanasius [ATHANASIUS], at the age, if his birth is rightly fixed in A. D. 292, of fifty-six. Some place his death in A. D. 360. In speaking of Pachomius as the founder of monastic institutions, it must not be supposed that he was the founder of the monastic life. Antonius, Ammonas, Paulus and others [ANTONIUS; AMMONAS; PAULUS] had devoted themselves to religious solitude before him ; and even the practice of persons living an ascetic life in small communities existed before him; but in these associations there was no recognized order or government. What Pachomius did was to form communities on a regular plan, directed by a fixed rule of life, and subject to inspection and control. Such monastic communities as existed before him had no regularity, no permanence: those which he arranged were regularly constituted bodies, the continuity of whose existence was not interrupted by the death of individuals. Miracles, especially divine visions, angelic conver and questions not only the title of Pachomius to the authorship of it, but also the title of Jerome to be regarded as the translator. He thinks that it may embody the rule of Pachomius as augmented by his successors. It is remarkable that this Regula, which comprehends in all a hundred and ninety-four articles, is divided into several parts, each with separate titles; and Tillemont supposes that they are separate pieces, collected and arranged by Benedictus Anianus. This Regula was first published at Rome by Achilles Statius, A. D. 1575, and then by Petrus Ciacconus, also at Rome, a. D. 1588. It was inserted in the Supplementum Bibliothecae Patrum of Morellus, vol. i. Paris, 1639; in the Bibliotheca Patrum Ascetica, vol. i. Paris, 1661; in the Codex Regularum of Holstenius, Rome, A. D. 1661; and in successive editions of the Bibliotheca Patrum, from that of Cologn. A. D. 1618: it appears in vol. iv. of the edition of Lyon, A. D. 1677, and in vol. iv. of the edition of Galland, Venice, A. D. 1765, &c. It is given also in Vallarsi's edition of the works of Jerome, vol. ii. pars i. 2. Monita, extant in a Latin version first published by Gerard Vossius, with the works of Gregorius Thaumaturgus, 4to. Mayence, 1604, and given in the Bibliotheca Patrum (ubi supra). 3. SS. PP. Pachomii et Theodori Epistolae et Verba Mystica. Eleven of these letters are by Pachomius. They abound in incomprehensible allusions to certain mysteries contained in or signified by the letters of the Greek alphabet. They are extant in the Latin version of Jerome (Opera, l. c. and Bibliotheca Patrum, l. c.), who subjoined them as an appendix to the Regula, but without explaining, probably without understanding, the hidden signification of the alphabetical characters, which were apparently employed as ciphers, to which the correspondents of Pachomius had the key (comp. Gennadius, De Viris Illustr. c. 7; Sozom. H. E. iii. 14). 4. 'Ek tŵv évtoλŵv TOÙ dylou Пaxovulov, Praecepta S. Pachomii s. Pachumii, first published in the Acta Sanctorum, Mai, vol. iii. in Latin in the body of the work, p. 346, and in the original Greek in the Appendix, p. 62*, and reprinted in the Bibliotheca Patrum of Galland, vol. iv., where all the extant works of Pachomius are given. (The chief authorities for the life and works of Pachomius are cited in the course of the article; add Fabric. Bibl. Graec. vol. ix. p. 312, &c.) [J. C. M.] PACHO'MIUS, distinguished as the YOUNGER. Among the histories published by Heribert Rosweyd (Vitae Patrum, fol. Antwerp, 1615, p. 233) is one of a certain Posthumius of Memphis, father (i. e. abbot) of five thousand monks. The MSS. have Pachomius instead of Posthumius. The truth of the whole history is, however, strongly suspected by the editors of the Acta Sanctorum, who have, nevertheless, printed it in the introduction to the account of Pachomius of Tabenna, the subject of the preceding article. [J. C. M.] PACHOMIUS. Valentine Ernest Loescher, in the Appendix to his Stromatea, s. Dissertationes Sacri et Literarii Argumenti, 4to. Wittemberg, 1723, published in the original Greek with a Latin version a discourse entitled Pachomii Monachi Sermonem contra Mores sui Saeculi et Providentiae Divinae Contemtum. Nothing is known of the author: but from internal evidence afforded by the work itself, it is probable that he was either an Egyptian or Syrian, and wrote not long after the subjugation of his native country by the Saracens in the seventh century. (Fabric. Bibl. Graec. vol. ix. p. 313, note n. sub fin.) [J. C. M.] PACHY MÉRES, GEORGIUS (Tewpyios ó Пlaxvuephs), one of the most important of the later Byzantine writers, was born in, or about A. D. 1242 at Nicaea, whither his father, an inhabitant of Constantinople, had fled after the capture of Constantinople by the Latins, in 1204. Thence Pachymeres sometimes calls himself a Constantinopolitan. After receiving a careful and learned education, he left Nicaea in 1261, and took up his abode in Constantinople, which had then just been retaken by Michael Palaeologus. Here Pachymeres became a priest. It appears that besides divinity he also, according to the spirit of the time, studied the law, for in after years he was promoted to the important posts of ПpWTÉKTIKOS, or advocate general of the church (of Constantinople), and Aukalopúλaž, or chief justice to the imperial court, perhaps in ecclesiastical matters, which, however, were of high political importance in the reigns of Michael Palaeologus and his successor, Andronicus the elder. As early as 1267 he accompanied, perhaps as secretary, three imperial commissioners to the exiled patriarch Arsenius, in order to investigate his alleged participation in an alleged conspiracy against the life of Michael Palaeologus. They succeeded in reconciling these two chiefs of the state and the church. The emperor Michael having made preparatory steps towards effecting a union of the Greek and Latin churches, Pachymeres sided with the patriarch Joseph, who was against the union; and when the emperor wrote in defence of the union Pachymeres, together with Jasites Job, drew up an answer in favour of the former state of separation. It was Pachymeres who was the author of the deed of abdication of the patriarch Joannes Beccus. When the emperor Andronicus repealed the union, Pachymeres persuaded the patriarch Georgius Cyprius, who was for it, to abdicate. It seems that Pachymeres also devoted some of his time towards teaching, because one of his disciples was Manuel Phile, who wrote an iambic poem on his death, which is given by Leo Allatius quoted below. Pachymeres died probably shortly after 1310; but some believe that his death took place as late as 1340. There is a wood-cut portrait of Pachymeres prefixed to Wolf's edition of Nicephorus Gregoras, Basel, 1562, which the editor had engraved after a drawing of a MS. of his Historia Byzantina, "which was then at Augsburg." Pachymeres wrote several works of importance, the principal of which are: 1. Historia Byzantina, being a history of the emperors Michael Palaeologus and Andronicus Palaeologus, the Elder, in thirteen books, six o which are devoted to the life of the former, and seven to that of the latter. This is a most valuable source for the history of the time, written with great dignity and calmness, and with as much impartiality as was possible in those stormy times, when both political and religious questions of vital importance agitated the minds of the Greeks. The style of Pachymeres is remarkably good and pure for his age. It would seem as if Wolf intended to publish this work from the above-mentioned Augsburg codex, but was prevented from doing so by causes not known to us. That Codex, however, was not complete, but the remaining portions were discovered by Petavius in Paris, who published them in Greek, together with the History of St. Gregoras, some fragments of Nicephorus Gregoras and others, Paris, 1616, 8vo. The complete editio princeps, however, is that of Petrus Possinus, Greek and Latin, Rome, 1666-69, 2 vols. fol. To each of the two lives the editor wrote a very valuable commentary, the one like the other divided into three books, and in both cases the first contains a Glossarium, the second Notes, and the third the Chronology of the period. He added to it "Liber de Sapientia Indorum," being a Latin translation of an Arabic work on that subject which was known to, and is referred to, by Pachymeres. Immanuel Bekker published a reprint of this edition, revised in several places, but without the "Liber de Sapientia," Bonn, 1835, 2 vols. 8vo., which belongs to the Bonn Collection of the Byzantines. 2. Kao éautóv, a poetical autobiography of Pachymeres which is lost, and the existence of which is only known by the author giving two fragments of it in his History. Were this work extant, we should know more of the life of so important a man as Pachymeres. 3. Epitome in universam fere Aristotelis Philosophiam. A Latin version by Philip Bech, together with some writings of Synesius, Basel, 1560, fol.; the Greek text, with a Latin version, Augsburg, 1600, fol., by J. Wagelin, who ascribes it to one Gregorius Aneponymus. 4. Epitome Philosophiae Aristoteliae, a portion of No. 3, ed. 1, Gr. et Lat. by Jacob. Foscarini, Venice, 1532, under the title "De Sex Definitionibus Philosophiae," which Camerarius inserted in his edition of the Categories of Aristotle. 2. A Latin version by J. B. Rasarius, Paris, 1547. 3. The Greek Text, ibid., 1548. 4. Gr. et Lat. by Edward Barnard, Oxon., 1666. 5. Περὶ ἀτόμων γραμμών, a Paraphrase of Aristotle's work on the same subject (on indivisible lines). It was formerly attributed to Aristotle himself, and appeared as such in the earlier editions of that philosopher. The first edition, with the name of Pachymeres in the title, is that by Casaubon, who affixed it to his edition of Aristotle (1597). The first separate edition, with a Latin translation, was published by J. Schegk, Paris, 1629, 12mo. : 6. Παράφρασις εἰς τὰ τοῦ ἁγίου Διονυσίου τοῦ Αρεοπαγίτου εὑρισκόμενα, which the author wrote at the suggestion of Athanasius, patriarch of Alexandria. Editions Greek, by Gulielmus Morellus, Paris, 1561; Greek and Latin, in the two editions of the works of Dionysius Areopagita, by Petrus Lansselius, Paris, 1615, fol., and by B. Corderius, Antwerp, 1634, fol. 7. De Processione Spiritus Sancti, in Leo Allatius, Graecia Orthodoxa; a short treatise. 8. Εκφρασις τοῦ Αὐγουστεῶνος, a description of the column erected by Justinian the Great in commemoration of his victories over the Persians, in the church of St. Sophia in Constantinople. was published by Boivin in his Notes to Nicephorus Gregoras. 9. Several minor works. It (Leo Allatius, Diatriba de Georgis; Hankius, Script. Byzant.; Fabric. Bibl. Graec. vol. vii. p. 775, &c.) [W. P.] PACIACUS, L. JUNIUS, served under Caesar in the Spanish war, B. c. 45, and was sent by Caesar with six cohorts and some cavalry to strengthen Ulia, which was besieged by Cn. Pompey. (Auct. B. Hisp. 3; Cic. ad Fam. vi. 18, ad Att. xii. 2.) Paciacus, which Drumann preserves (Gesch. Roms, vol. iv. p. 52), is hardly a Roman name. Orelli reads Paciaecus, which is preferable; but it may perhaps be Pacianus, a name which occurs elsewhere sometimes with one c and sometimes with two. [PACCIANUS, PACIANUS.] PACIACUS, VI'BIUS, sheltered M. Crassus in Spain, when he fled thither to escape the proscription of Marius and Cinna. (Plut. Crass. 4.) In this name also, as in that of Junius Paciacus, we ought perhaps to read Pacianus. PACIAECUS. [PACIACUS.] PACIA'NUS, bishop of Barcelona, in Spain, flourished A. D. 370, and died at an advanced age, under Theodosius. Jerome describes him (de Vir. Illustr. p. 192, Francf. 1684) as renowned for his chastity and eloquence, and says that he wrote several works, of which he expressly mentions those against the Novatians, and one entitled képsos. A work of Pacianus against the Novatians is still extant, in the form of three letters addressed to a Novatian of the name of Sempronius. The work called by Jerome Képfos, that is cervus, for the former has by some accident got into the text from the Greek version, is no longer extant; but Pacianus tells us, in a treatise of his which has come down to us, and which is entitled Paraenesis sive Exhortatorius Libellus ad Poenitentiam, that he had written a book called Cervulus. We also possess a work of Pacianus on Baptism, intended for the use of catechumens. The works of Pacianus have been published by Tilius, Paris, 1538; by Paulus Manutius, Rome, 1564; and in the Bibl. Patr. Maxim. vol. iv. pp. 305–319. Pacianus had a son, Flavius Dexter, a friend of Jerome, who dedicated to him his work, De Viris Illustribus. [FLAVIUS, p. 174, b.] PACIDEIANUS, a gladiator mentioned in a passage of Lucilius, which is quoted or referred to more than once by Cicero (Opt. gen. orat. 6, Tuscul. iv. 21, ad Qu. Fr. iii. 4. § 2). PACI DII, two generals of the Pompeian party in Africa under Metel us Scipio, one of whom fell in the battle of Tegea, B. c. 46 (Hirt. B. Afr. 13, 78). M. PACI'LIUS, described by Cicero as "homo egens et levis,” was the accuser of Sthenius before Verres (Cic. Verr. ii. 38, 40). The Paciliana domus, which Q. Cicero wished to purchase, must have belonged to a different Pacilius. (Cic. ad Att. i. 14. § 7.) PA'CILUS, a family name of the patrician Furia gens. 1. C. FURIUS PACILUS FUSUS, consul B. c. 441 with M'. Papirius Crassus (Liv. iv. 12). He was censor B. c. 435 with M. Geganius Macerinus: the events of his censorship are given under MacRINUS, No. 3. (Liv. iv. 22, 24, ix. 33, 34.) He was one of the consular tribunes in B. c. 426, and was unsuccessful in a battle against the Veientines (Liv. iv. 31). 2. C. FURIUS PACILUS, son of the preceding, was consul B. C. 412 with Q. Fabius Vibulanus Ambustus (Liv. iv. 52). 3. C. FURIUS C. F. C. N. PACILUS (Fasti Capit.), was consul B. c. 251 with L. Caecilius Metellus in the first Punic war. The history of their consulship is given under METELLUS, No. 1. PACONIA'NUS, SEXTIUS, one of the bold and unscrupulous agents of Sejanus, was involved in the fall of his master, to the great joy of the senators, whose secrets he had frequently betrayed. He was sentenced to death in A. D. 32, unless he gave information; but in consequence of his doing so, the sentence was not carried into execution. He remained in prison till A. D. 35, in which year he was strangled on account of his having written some libellous verses against Tiberius while in confinement. (Tac. Ann. vi. 3, 4, 39.) PACO'NIUS. 1. M. PACONIUS, a Roman eques, violently deprived of his property by the tribune Clodius. (Cic. pro Mil. 27.) 2. PACONIUS, described by Cicero as some Mysian or Phrygian, who complained of Q. Cicero (Cic. ad Qu. Fr. i. 1. § 6). Perhaps we ought to read Paeonius. 3. M. PACONIUS, a legatus of Silanus, proconsul of Asia, was one of his accusers in A. D. 22. Paconius was afterwards put to death by Tiberius on a charge of treason. He was the father of Paconius Agrippinus. (Tac. Ann. iii. 67; Suet. Tib. 61.) 4. PACONIUS AGRIPPINUS. [AGRIPPINUS, P. 82, a.] PA'CORUS (Пáкoрos), a common Parthian name. 1. The son of Orodes I. (Arsaces XIV.), king of Parthia. His history is given under ARSACES XIV., p. 356. 2. A contemporary of Pacorus, the son of Orodes [No. 1], was one of the royal cup-bearers. After Pacorus, the son of Orodes, had conquered Saxa, Antony's quaestor (B. c. 40), and had overrun a great part of Syria, Antigonus, the son of Aristobulus, applied to him for help to restore him to the Jewish throne. This request was immediately complied with; and Pacorus, the cup-bearer, was sent with a large force against Jerusalem. The city surrendered: Hyrcanus and Phasaël were taken prisoners, and Herod fled to Rome. (Joseph. Antiq. xiv. 13, B. Jud. i. 13; comp. HYRCANUS. p. 544, b.) Dion Cassius, who makes no mention of Pacorus, the cup-bearer, attributes this expedition to the son of Orodes (xlviii. 26); and Tacitus in like manner speaks of Jerusalem having been taken by the king Pacorus (Hist. v. 9); but the authority of Josephus on all matters relating to Jewish history is superior to that of these historians. 3. The son of Vonones II., king of Parthia, obtained the kingdom of Media on the death of his father, while his brother Vologeses I. succeeded to the Parthian throne. [ARSACES XXIII. p. 358, b.] 4. King of Parthia, succeeded his father Vologeses I. [ARSACES XXIV.] 5. AURELIUS PACORUS, a king of the Greater Armenia, was a contemporary of the Antonines, and is mentioned in a Greek inscription published by Gruter (p. 1091, No. 10). It appears by this inscription that Pacorus had purchased a burialplace for himself and his brother Aurelius Meridates, and that both brothers resided at Rome, where one of them died. Niebuhr supposes that a passage in Fronto has reference to this Pacorus, in which a Pacorus is said to have been deprived of his kingdom by L. Verus (Fronto, p. 70, ed. Niebuhr), and he further concludes from the name Aurelius that he was a client of the imperial family and a Roman citizen. He may be the same as the Pacorus who was placed as king over the Lazi, a people on the Caspian sea, by Antoninus Pius. (Capitol. Anton. Pius, 9). PACTIUS. [PACCIUS.] PACTUMEIUS CLEMENS. [CLEMENS.] PACTUMEIUS MAGNUS, a man of consular rank, slain by Commodus (Lamprid. Commod. 7), occurs as one of the consules suffecti in A. D. 183. He had a daughter Pactumeia Magna, who is mentioned in the Digest (28, tit. 5, s. 92), where we also read of a Pactumeius Androsthenes, who was no doubt a freedman of Magnus. PACTYAS (Пakтúas), a Lydian, who on the conquest of Sardis (B. c. 546), was charged by Cyrus with the collection of the revenues of the province. When Cyrus left Sardis on his return to Ecbatana, Pactyas induced the Lydians to revolt against Cyrus and the Persian governor Tabalus; and, going down to the coast, employed the revenues which he had collected in hiring mercenaries and inducing those who lived on the coast to join his army. He then marched against Sardis, and besieged Tabalus in the citadel. Cyrus sent an army under the command of Mazares against the revolters; and Pactyas, hearing of its approach, fled to Cume. Mazares sent a messenger to Cume to demand that he should be surrendered. The Cumaeans referred the matter to the oracle of Apollo at Branchidae. The oracle directed that he should be surrendered; and this direction was repeated when, at the suggestion of Aristodicus [ARISTODICUS] the oracle was consulted a second time. But the Cumaeans, not liking actually to surrender Pactyas, and yet being afraid to keep him, sent him to Mytilene. Hearing, however, that the Mytilenaeans were bargaining about his surrender, the Cumaeans sent a vessel to Mytilene, and conveyed him to Chios. The Chians surrendered him, and, according to stipulation, received possession of Atarneus as a recompense. The Persians, to whom Pactyas was surrendered, kept him in custody, intending to deliver him up to Cyrus. Of his subsequent fate we hear nothing. (Herod. i 153-160; Paus. iv. 35. § 10.) [C. P. M.] PACULLA, AʼNNIA or MI'NIA, a Campa VOL. III. | nian woman, one of the chief agents in introducing the worship of Bacchus into Rome, B. c. 186. (Liv. xxxix. 13). PACU/VII, a Campanian family, is first mentioned in the time of the second Punic war, when we read of Pacuvius Calavius, who persuaded the inhabitants of Capua to revolt to Hannibal [CALAVIUS, No. 4]. Besides the poet Pacuvius, there were a few Romans of this name in the latest times of the republic and under the empire. M. PACU/VIUS, one of the most celebrated of the early Roman tragedians, was born about B. C. 220, since he was fifty years older than the poet Accius or Attius (Cic. Brut. 64), who was born in B. C. 170 [ACCIUS]. This agrees with the statement of Jerome (in Euseb. Chron. Olymp. 156. 3) that Pacuvius flourished about B. c. 154, since we know from various sources that Pacuvius attained a great age, and accordingly the time understood by the indefinite term flourished may properly be placed in B. c. 154, though Pacuvius was then about sixty-five years old. Jerome further relates that Pacuvius was almost ninety years of age at the time of his death, which would therefore fall about B. c. 130. Pacuvius was a native of Brundisium, and accordingly a countryman of Ennius, with whom he was connected by ties of blood, and whom he is also said to have buried. According to the accounts of most ancient writers he was the son of the sister of Ennius, and this is more probable than the statement of Jerome, that he was the grandson of Ennius by his daughter, since Ennius was only nineteen years older than Pacuvius. Pacuvius appears to have been brought up at Brundisium, but he afterwards repaired to Rome, though in what year is uncertain. Here he devoted himself to painting and poetry, and obtained so much distinction in the former art, that a painting of his in the temple of Hercules, in the forum boarium, was regarded as only inferior to the celebrated painting of Fabius Pictor (Plin. H. N. xxxv. 4. s. 7). After living many years at Rome, for he was still there in his eightieth year (Cic. Brut. l. c.), he at last returned to Brundisium, on account of the failure of his health, and died in his native town, in the ninetieth year of his age, as has been already stated. We have no further particulars of his life, save that his talents gained him the friendship of Laelius, and that he lived on the most intimate terms with his younger rival Accius, of whom he seems to have felt none of that jealousy which poets usually entertain towards one another. After his retirement to Brundisium Pacuvius invited his friend to his house, and there they spent some time together, discoursing upon their literary pursuits. These notices, brief though they are, seem to show that Pacuvius was a man of an amiable character; and this supposition is supported by the modest way in which he speaks of himself, in an epigram which he composed for his tombstone, and which, even if it be not genuine, as some modern writers have maintained, indicates at least the opinion which was entertained of him in antiquity. The epigram runs as follows (Gell. i. 24):— "Adulescens, tametsi properas, te hoc saxum rogat, Hoc volebam, nescius ne esses. Vale." Pacuvius was universally allowed by the best G |