] for which Pindar erected to him a
sanctuary
in
PAN (Náv), the great god of flocks and shep- front of his house.
PAN (Náv), the great god of flocks and shep- front of his house.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - c
; Bernhardy, Grundriss d.
Griech.
Litt.
vol.
i.
dascaliae. Most of them, however, understand p. 248 ; Preller, Demeter und Persephone). It
the allusion to be to a well-known picture of the should be observed that the name is often incor-
celebrated Pamphilus ; though one of them ascribes rectly written Pamphus (lláupos), even by good
the picture to Apollodorus, observing that Pam- scholars ; but the above is the true form. (P. S. ]
philus was younger than Aristophanes. Now, PAMPHYLUS (Náupulos), a son of Aegi-
bearing in mind that these allusions of the comic mius and brother of Dymas, was king of the Do-
poets are generally to the novelties of the day, we rians at the foot of mount Pindus, and along with
may fairly conjecture that Pamphilus, then a the Heracleidae invaded Peloponnesus. (Apollod.
young artist, had just visited Athens for the first ii. 8. $ 3; Paus. ii. 28. $ 3; Pind. Pyth. i. 62. )
time, and had executed this picture of the Hera- After him, a tribe of the Sicyonians was called
cleidae for the Athenians. The date of the second Pamphyli. (Herod. v. 68. )
(L. S. )
edition of the Plutus was B. C. 388.
PAŃPRÈPIUS (Taun périos), an Egyptian,
Taking, then, this date as about the commence eminent for his literary attainments and his political
ment of the career of Pamphilus, we must, on the influence, in the latter half of the fifth century.
other hand, place him as low as B. c. 352, when our knowledge of him is derived from Suidas (s. 1.
his disciple Apelles began to flourish. And these naumpérios), who has embodied in his article three
dates agree with all the other indications of his or four distinct accounts of him, not, however, very
time. Thus, he is mentioned by Quintilian (l. c. ) consistent with each other. One of these fragments
among the artists who flourished in the period is transcribed in the 'lwvić, Violetum, of the empress
commencing with the reign of Philip II. ; Pliny Eudocia (apud Villoison, Anecdota Graeca, vol. i.
places him immediately before Echion and Theri- p. 357). , Suidas has also preserved (s. v. Lalovo-
machus, who flourished in the 107th Olympiad, Tros pinoopos) an anecdote of Pamprepius, and
B. C. 352; and the battle of Phlius, which he some further notices are obtained from the abstracts
painted, must have been fought between Ol. 102 of the Historia of Candidus and the Vita Isidori of
and 104, B. C. 372 and 364 (Müller, Proleg. zu Damascius, preserved in the Bibliotheca of Photius
Mythol. p. 400). What victory of the Athenians (codd. 79, 242). Of the accounts preserved in
formed the subject of the other picture mentioned Suidas, one states that he was born at Panopolis,
by Pliny, is not known: it may be the naval another at Thebes in Egypt. The former is
victory of Chabrias, at Naxos, in B. c. 376. more probably correct. The third account states
Among the pupils of Pamphilus, besides Apelles generally that he was an Egyptian, of which there
and Melanthius, was Pausias, whom he instructed can be no doubt. The year of his birth is not
in encaustic painting.
known. He was remarkable for the swarthiness of
2. A sculptor, who was the pupil of Praxiteles, his complexion and the ugliness of his features ;
and who therefore flourished probably about Ol. but the endowments of his mind were of superior
112, B. c. 332. Pliny mentions his Jupiter hos-nature. Having devoted himself to literature,
pitalis in the collection of Asinius Pollio. (H. N. especially poetry, in which he acquired considerable
xxxvi. 5. s. 4. §. 10. )
reputation in his native country, he proceeded to
3. The engraver of a gem representing Achilles Greece, where he spent a long time, chiefly, perhaps
playing on the lyre (Bracci, Tab. 90 ; Stosch, wholly, at Athens. Here he was chosen to a pro-
Pierres Grarées, p. 157. )
[P. S. ] fessorship, and appears to have studied philosophy
PAMPHILUS (Tlaudiaos), a physician and at the same time, under the direction of Proclus.
grammarian at Rome, where he acquired a large The expression used in one of the accounts preserved
fortune, probably in the second or first century by Suidas, that his residence in Greece was the
## p. 106 (#122) ############################################
106.
PAN.
PAN.
1
result of a marriage connection (wat' ényaulav), and from thence his name and his worship after-
intimates that he was married ; but we have no wards spread over other parts of Greece ; and at
account of his wife, and the circumstances of his Athens his worship was not introduced till the
life make it probable that he lost her before leaving time of the battle of Marathon. (Paus. viii. 26.
Athens. His departure from that city was occasioned § 2 ; Virg. Edog. x. 26 ; Pind. Frag. 63, ed.
by some insult or ill-usage which he received from | Boeckh. ; Herod. ii. 145. ) In Arcadia he was the
Theagenes, a leading citizen, probably a magistrate god of forests, pastures, flocks, and shepherds, and
of Athens, who had been prejudiced against him dwelt in grottoes (Eurip. Ion, 501 ; Ov. Met. xiv.
by some calumnies, propagated possibly by his 515), wandered on the summits of mountains and
brother philosophers, all of whom, except Proclus, rocks, and in valleys, either amusing himself with
he exceeded in reputation.
the chase, or leading the dances of the nymphs
From Athens he removed to Constantinople, (Aeschyl. Pers. 448 ; Hom. Hymn. vii. 6, 13, 20;
where he was introduced to Illus, at that time all- Paus. viii
. 42. $ 2. ) As the god of focka, both
powerful with the Byzantine emperor Zeno (Illus), of wild and tame animals, it was his province to
by one Marius or Marsus. Having attracted the increase them and guard them (Hom. Hymn. vii.
admiration of Illus, either by a discourse on the 5; Paus. viii. 38. § 8 ; 0v. Fast. ii. 271, 277;
soul, or by reading one of his poems, he received, Virg. Eclog. i. 33); but he was also a hunter, and
through his instrumentality, an appointment as pro- hunters owed their success to him, who at the same
fessor, with a salary, partly from the private libe-time might prevent their being successful. (Hesych.
rality of Illus, partly from the public purse. But s. v. 'Aypeús. ) In Arcadia hunters used to scourge
notwithstanding this powerful patronage, his open the statue, if they hunted in vain (Theocrit. vii.
avowal of heathenism created many enemies ; and 107); during the heat of mid-day he used to slumber,
the prejudice against him was increased by the and was very indignant when any one disturbed
belief that he practised magic. It is probable also him. (Theocrit. i. 16. ) As god of flocks, bees also
that his intimacy with Illus, and his influence over were under his protection, as well as the coast
him, led all who were jealous of that powerful where fishermen carried on their pursuit. (Theocrite
person to be hostile to Pamprepius. The subsequent v. 15 ; Anthol. Palat. vi. 239, s. 10. ) As the god
history and fate of Pamprepius are related else- of every thing connected with pastoral life, he was
where. [Illus. )
fond of music, and the inventor of the syrinx or
Suidas ascribes to Pamprepius two works :-1. shepherd's flute, which he himself played in a
'Etupodoya dróð001, Etymologiarum Expositio. masterly manner, and in which he instructed others
2. 'lgavpıká, Isaurica. Suidas states that the also, such as Daphnis. (Hom. Hymn vii. 15;
latter work was in prose. Its title leads to the con- Theocrit. i. 3; Anthol. Palat. ix. 237, x. 11; Virg.
jecture that it was a history of Isauria, the native Eclog. i. 32, iv. 58 ; Serv. ad Virg. Eclog. v. 20. )
country both of Zeno and Illus. Both works are He is thus said to have loved the poet Pindar, and
lost. (Photius, U. cc. ; Suidas, l. c. ; Fabric. Bibl. to have sung and danced his lyric songs, in return
Graec. vol. vi. pp. 375, 601. ) [J. C. M.
] for which Pindar erected to him a sanctuary in
PAN (Náv), the great god of flocks and shep- front of his house. (Pind. Pyth. iii. 139, with the
herds among the Greeks; his name is probably Schol. ; Plut. Num. 4. ) Pan, like other gods who
connected with the verb máw, Lat. pasco, so that dwelt in forests, was dreaded by travellers to whom
his name and character are perfectly in accordance he sometimes appeared, and whom he startled with a
with each other. Later speculations, according to sudden awe or terror. (Eurip. Rhes. 36. ) Thus when
which Pan is the same as to tâv, or the universe, Pheidippides, the Athenian, was sent to Sparta to
and the god the symbol of the universe, cannot be solicit its aid against the Persians, Pan accosted
taken into consideration here. He is described as him, and promised to terrify the barbarians, if the
a son of Hermes by the daughter of Dryops (Hom. Athenians would worship him. (Herod. vi. 105;
Hymn. vii. 34), by Callisto (Schol. ad Theocr. i. 3), Paus. viii. 54. & 5, i. 28. $ 4. ) He is said to have
by Oeneis or Thymbris (Apollod. i. 4. § 1; Schol. had a terrific voice (Val. Flacc. iii. 31), and by it
ad Theocrit. I. c. ), or as the son of Hermes by to have frightened the Titans in their fight
Penelope, whom the god visited in the shape of a with the gods. (Eratosh. Catast. 27. ) It seems
ram (Herod. ii. 145; Schol. ad Theocrit. i. 123 ; that this feature, namely, his fondness of noise
Serv. ad Aen. ii. 43), or of Penelope by Odysseus, and riot, was the cause of his being considered
or by all her suitors in common. (Serv. ad Virg. as the minister and companion of Cybele and
Georg. i. 16 ; Schol. ad Lycoph. 766 ; Schol. ad Dionysus. (Val. Flacc. iii. 47; Pind. Fragm. 63,
Theocrit. i. 3. ) Some again call him the son of ed. Boeckh; Lucian, Dial. Deor. 22. )
He was
Aether and Oeneis, or a Nereid, or a son of Uranus at the same time believed to be possessed of pro-
and Ge. (Schol. ad Theocrit
. i. 123 ; Schol. ad phetic powers, and to have even instructed Apollo
Lycoph. l. c. ) From his being a grandson or great in this art. (Apollod. i. 4. § 1. ) While roaming
grandson of Cronos, he is called Kpovios. (Eurip. in his forests he fell in love with Echo, by whom
Rhes. 36. ) He was from his birth perfectly deve- or by Peitho he became the father of Jynx. His
loped, and had the same appearance as afterwards, love of Syrinx, after whom he named his flute, is
that is, he had his horns, beard, puck nose, tail, well known from Ovid (Met. i. 691, &c. ; comp.
goats' feet, and was covered with hair, so that his Serv. ad Virg. Edog. ü. 31 ; and about his other
mother ran away with fear when she saw him ; amours see Georg. iii. 391; Macrob. Sat. v. 22).
but Hermes carried him into Olympus, where all Fir-trees were sacred to him, as the nymph Pitys,
(Tártes) the gods were delighted with him, and whom he loved, had been metamorphosed into that
especially Dionysus. (Hom. Hymn. vii. 36, &c. ; tree (Propert. i. 18. 20), and the sacrifices offered
comp. Sil. Ital. xiii. 332 ; Lucian, Dial. Deor. 22. ) to him consisted of cows, rams, lambs, milk, and
He was brought up by nymphs. (Paus. viii. 30. honey. (Theocrit. v. 58 ; Anthol. Palat. ii. 630,
697, vi. 96, 239, vii. 59. ) Sacrifices were also
The principal seat of his worship was Arcadia offered to him in common with Dionysus and the
2. )
## p. 107 (#123) ############################################
PANAENUS.
107
PANAENUS.
nymphs. (Paus. ii. 24. $7; Anthol. Palat. vi. 154. ) | bound, with Hercules about to release him ; Pen-
The various epithets which are given him by the thesileia expiring, and Hercules rustaining her ;
ports refer either to his singular appearance, or are and two of the Hesperides, carrying the apples,
derived from the names of the places in which he which were entrusted to them to guard.
was worshipped. Sanctuaries and temples of this Another great work by Panaenus was his
god are frequently mentioned, especially in Ar painting of the battle of Marathon, in the Poe-
cadia, as at Heraen, on the Nomian hill near Ly-cile at Athens (Paus. l. c. ); respecting which
cosura, on mount Parthenius (Paus. viii. 26. & 2, Pliny says that the use of colours had advanced
38. & 8, 54. $ 5), at Megalopolis (viii. 30. $ 2, iii. 31. so far, and the art had been brought to such
$ 1), near Acacesium, where a perpetual fire was perfection, that Panaenus was said to have intro-
burning in his temple, and where at the same time duced portraits of the generals (iconicos duces),
there was an ancient oracle, at which the nymph namely, Miltiades, Callimachus, and Cynaegeirus,
Erato had been his priestess (viii. 37. & 8, &c. ), on the side of the Athenians, and Datis and Ar-
at Troezene (ii. 32. $ 5), on the well of Eresinus, taphernes, on that of the barbarians (H. N. xxxv.
between Argos and Tegea (ii. 24. $ 7), at Sicyon 8. 8. 34). Pausanias gives a fuller description of
(ii. 10. § 2), at Oropus (i. 34. § 2), at Athens (i. this picture, but without mentioning the artist's
28. $ 4; Herod. vi. 105), near Marathon (i. 32. name (i. 15). He says that the last of the paintings
in fin. ), in the island of Psyttaleia (i. 36. & 2; in the Poecile represented those who fought at
Aeschyl. Pers. 448), in the Corycian grotto near Marathon : "the Athenians, assisted by the Pla-
mount Parnassus (x. 32. & 5), and at Homala in taeans, join battle with the barbarians ; and in this
Thessaly. (Theocrit. vii. 103. )
part (of the picture) both parties maintain an
The Romans identified with Pan their own god equality in the conflict ; but, further on in the
Inuus, and sometimes also Faunus. Respecting battle, the barbarians are fleeing, and pushing one
the plural (Panes) or beings with goat's feet, see another into the marsh : but last in the painting
SATYRI. În works of art Pan is represented as a are the Phoenicians' ships, and the Greeks slaying
voluptuous and sensual being, with horns, puck-nose, the barbarians as they rush on board of them.
and goat's feet, sometimes in the act of dancing, There also is painted the hero Marathon, from whom
and sometimes playing on the syrinx. (Hirt, the plain is named, and Theseus, like one ascend-
Mythol. Bilderb.
dascaliae. Most of them, however, understand p. 248 ; Preller, Demeter und Persephone). It
the allusion to be to a well-known picture of the should be observed that the name is often incor-
celebrated Pamphilus ; though one of them ascribes rectly written Pamphus (lláupos), even by good
the picture to Apollodorus, observing that Pam- scholars ; but the above is the true form. (P. S. ]
philus was younger than Aristophanes. Now, PAMPHYLUS (Náupulos), a son of Aegi-
bearing in mind that these allusions of the comic mius and brother of Dymas, was king of the Do-
poets are generally to the novelties of the day, we rians at the foot of mount Pindus, and along with
may fairly conjecture that Pamphilus, then a the Heracleidae invaded Peloponnesus. (Apollod.
young artist, had just visited Athens for the first ii. 8. $ 3; Paus. ii. 28. $ 3; Pind. Pyth. i. 62. )
time, and had executed this picture of the Hera- After him, a tribe of the Sicyonians was called
cleidae for the Athenians. The date of the second Pamphyli. (Herod. v. 68. )
(L. S. )
edition of the Plutus was B. C. 388.
PAŃPRÈPIUS (Taun périos), an Egyptian,
Taking, then, this date as about the commence eminent for his literary attainments and his political
ment of the career of Pamphilus, we must, on the influence, in the latter half of the fifth century.
other hand, place him as low as B. c. 352, when our knowledge of him is derived from Suidas (s. 1.
his disciple Apelles began to flourish. And these naumpérios), who has embodied in his article three
dates agree with all the other indications of his or four distinct accounts of him, not, however, very
time. Thus, he is mentioned by Quintilian (l. c. ) consistent with each other. One of these fragments
among the artists who flourished in the period is transcribed in the 'lwvić, Violetum, of the empress
commencing with the reign of Philip II. ; Pliny Eudocia (apud Villoison, Anecdota Graeca, vol. i.
places him immediately before Echion and Theri- p. 357). , Suidas has also preserved (s. v. Lalovo-
machus, who flourished in the 107th Olympiad, Tros pinoopos) an anecdote of Pamprepius, and
B. C. 352; and the battle of Phlius, which he some further notices are obtained from the abstracts
painted, must have been fought between Ol. 102 of the Historia of Candidus and the Vita Isidori of
and 104, B. C. 372 and 364 (Müller, Proleg. zu Damascius, preserved in the Bibliotheca of Photius
Mythol. p. 400). What victory of the Athenians (codd. 79, 242). Of the accounts preserved in
formed the subject of the other picture mentioned Suidas, one states that he was born at Panopolis,
by Pliny, is not known: it may be the naval another at Thebes in Egypt. The former is
victory of Chabrias, at Naxos, in B. c. 376. more probably correct. The third account states
Among the pupils of Pamphilus, besides Apelles generally that he was an Egyptian, of which there
and Melanthius, was Pausias, whom he instructed can be no doubt. The year of his birth is not
in encaustic painting.
known. He was remarkable for the swarthiness of
2. A sculptor, who was the pupil of Praxiteles, his complexion and the ugliness of his features ;
and who therefore flourished probably about Ol. but the endowments of his mind were of superior
112, B. c. 332. Pliny mentions his Jupiter hos-nature. Having devoted himself to literature,
pitalis in the collection of Asinius Pollio. (H. N. especially poetry, in which he acquired considerable
xxxvi. 5. s. 4. §. 10. )
reputation in his native country, he proceeded to
3. The engraver of a gem representing Achilles Greece, where he spent a long time, chiefly, perhaps
playing on the lyre (Bracci, Tab. 90 ; Stosch, wholly, at Athens. Here he was chosen to a pro-
Pierres Grarées, p. 157. )
[P. S. ] fessorship, and appears to have studied philosophy
PAMPHILUS (Tlaudiaos), a physician and at the same time, under the direction of Proclus.
grammarian at Rome, where he acquired a large The expression used in one of the accounts preserved
fortune, probably in the second or first century by Suidas, that his residence in Greece was the
## p. 106 (#122) ############################################
106.
PAN.
PAN.
1
result of a marriage connection (wat' ényaulav), and from thence his name and his worship after-
intimates that he was married ; but we have no wards spread over other parts of Greece ; and at
account of his wife, and the circumstances of his Athens his worship was not introduced till the
life make it probable that he lost her before leaving time of the battle of Marathon. (Paus. viii. 26.
Athens. His departure from that city was occasioned § 2 ; Virg. Edog. x. 26 ; Pind. Frag. 63, ed.
by some insult or ill-usage which he received from | Boeckh. ; Herod. ii. 145. ) In Arcadia he was the
Theagenes, a leading citizen, probably a magistrate god of forests, pastures, flocks, and shepherds, and
of Athens, who had been prejudiced against him dwelt in grottoes (Eurip. Ion, 501 ; Ov. Met. xiv.
by some calumnies, propagated possibly by his 515), wandered on the summits of mountains and
brother philosophers, all of whom, except Proclus, rocks, and in valleys, either amusing himself with
he exceeded in reputation.
the chase, or leading the dances of the nymphs
From Athens he removed to Constantinople, (Aeschyl. Pers. 448 ; Hom. Hymn. vii. 6, 13, 20;
where he was introduced to Illus, at that time all- Paus. viii
. 42. $ 2. ) As the god of focka, both
powerful with the Byzantine emperor Zeno (Illus), of wild and tame animals, it was his province to
by one Marius or Marsus. Having attracted the increase them and guard them (Hom. Hymn. vii.
admiration of Illus, either by a discourse on the 5; Paus. viii. 38. § 8 ; 0v. Fast. ii. 271, 277;
soul, or by reading one of his poems, he received, Virg. Eclog. i. 33); but he was also a hunter, and
through his instrumentality, an appointment as pro- hunters owed their success to him, who at the same
fessor, with a salary, partly from the private libe-time might prevent their being successful. (Hesych.
rality of Illus, partly from the public purse. But s. v. 'Aypeús. ) In Arcadia hunters used to scourge
notwithstanding this powerful patronage, his open the statue, if they hunted in vain (Theocrit. vii.
avowal of heathenism created many enemies ; and 107); during the heat of mid-day he used to slumber,
the prejudice against him was increased by the and was very indignant when any one disturbed
belief that he practised magic. It is probable also him. (Theocrit. i. 16. ) As god of flocks, bees also
that his intimacy with Illus, and his influence over were under his protection, as well as the coast
him, led all who were jealous of that powerful where fishermen carried on their pursuit. (Theocrite
person to be hostile to Pamprepius. The subsequent v. 15 ; Anthol. Palat. vi. 239, s. 10. ) As the god
history and fate of Pamprepius are related else- of every thing connected with pastoral life, he was
where. [Illus. )
fond of music, and the inventor of the syrinx or
Suidas ascribes to Pamprepius two works :-1. shepherd's flute, which he himself played in a
'Etupodoya dróð001, Etymologiarum Expositio. masterly manner, and in which he instructed others
2. 'lgavpıká, Isaurica. Suidas states that the also, such as Daphnis. (Hom. Hymn vii. 15;
latter work was in prose. Its title leads to the con- Theocrit. i. 3; Anthol. Palat. ix. 237, x. 11; Virg.
jecture that it was a history of Isauria, the native Eclog. i. 32, iv. 58 ; Serv. ad Virg. Eclog. v. 20. )
country both of Zeno and Illus. Both works are He is thus said to have loved the poet Pindar, and
lost. (Photius, U. cc. ; Suidas, l. c. ; Fabric. Bibl. to have sung and danced his lyric songs, in return
Graec. vol. vi. pp. 375, 601. ) [J. C. M.
] for which Pindar erected to him a sanctuary in
PAN (Náv), the great god of flocks and shep- front of his house. (Pind. Pyth. iii. 139, with the
herds among the Greeks; his name is probably Schol. ; Plut. Num. 4. ) Pan, like other gods who
connected with the verb máw, Lat. pasco, so that dwelt in forests, was dreaded by travellers to whom
his name and character are perfectly in accordance he sometimes appeared, and whom he startled with a
with each other. Later speculations, according to sudden awe or terror. (Eurip. Rhes. 36. ) Thus when
which Pan is the same as to tâv, or the universe, Pheidippides, the Athenian, was sent to Sparta to
and the god the symbol of the universe, cannot be solicit its aid against the Persians, Pan accosted
taken into consideration here. He is described as him, and promised to terrify the barbarians, if the
a son of Hermes by the daughter of Dryops (Hom. Athenians would worship him. (Herod. vi. 105;
Hymn. vii. 34), by Callisto (Schol. ad Theocr. i. 3), Paus. viii. 54. & 5, i. 28. $ 4. ) He is said to have
by Oeneis or Thymbris (Apollod. i. 4. § 1; Schol. had a terrific voice (Val. Flacc. iii. 31), and by it
ad Theocrit. I. c. ), or as the son of Hermes by to have frightened the Titans in their fight
Penelope, whom the god visited in the shape of a with the gods. (Eratosh. Catast. 27. ) It seems
ram (Herod. ii. 145; Schol. ad Theocrit. i. 123 ; that this feature, namely, his fondness of noise
Serv. ad Aen. ii. 43), or of Penelope by Odysseus, and riot, was the cause of his being considered
or by all her suitors in common. (Serv. ad Virg. as the minister and companion of Cybele and
Georg. i. 16 ; Schol. ad Lycoph. 766 ; Schol. ad Dionysus. (Val. Flacc. iii. 47; Pind. Fragm. 63,
Theocrit. i. 3. ) Some again call him the son of ed. Boeckh; Lucian, Dial. Deor. 22. )
He was
Aether and Oeneis, or a Nereid, or a son of Uranus at the same time believed to be possessed of pro-
and Ge. (Schol. ad Theocrit
. i. 123 ; Schol. ad phetic powers, and to have even instructed Apollo
Lycoph. l. c. ) From his being a grandson or great in this art. (Apollod. i. 4. § 1. ) While roaming
grandson of Cronos, he is called Kpovios. (Eurip. in his forests he fell in love with Echo, by whom
Rhes. 36. ) He was from his birth perfectly deve- or by Peitho he became the father of Jynx. His
loped, and had the same appearance as afterwards, love of Syrinx, after whom he named his flute, is
that is, he had his horns, beard, puck nose, tail, well known from Ovid (Met. i. 691, &c. ; comp.
goats' feet, and was covered with hair, so that his Serv. ad Virg. Edog. ü. 31 ; and about his other
mother ran away with fear when she saw him ; amours see Georg. iii. 391; Macrob. Sat. v. 22).
but Hermes carried him into Olympus, where all Fir-trees were sacred to him, as the nymph Pitys,
(Tártes) the gods were delighted with him, and whom he loved, had been metamorphosed into that
especially Dionysus. (Hom. Hymn. vii. 36, &c. ; tree (Propert. i. 18. 20), and the sacrifices offered
comp. Sil. Ital. xiii. 332 ; Lucian, Dial. Deor. 22. ) to him consisted of cows, rams, lambs, milk, and
He was brought up by nymphs. (Paus. viii. 30. honey. (Theocrit. v. 58 ; Anthol. Palat. ii. 630,
697, vi. 96, 239, vii. 59. ) Sacrifices were also
The principal seat of his worship was Arcadia offered to him in common with Dionysus and the
2. )
## p. 107 (#123) ############################################
PANAENUS.
107
PANAENUS.
nymphs. (Paus. ii. 24. $7; Anthol. Palat. vi. 154. ) | bound, with Hercules about to release him ; Pen-
The various epithets which are given him by the thesileia expiring, and Hercules rustaining her ;
ports refer either to his singular appearance, or are and two of the Hesperides, carrying the apples,
derived from the names of the places in which he which were entrusted to them to guard.
was worshipped. Sanctuaries and temples of this Another great work by Panaenus was his
god are frequently mentioned, especially in Ar painting of the battle of Marathon, in the Poe-
cadia, as at Heraen, on the Nomian hill near Ly-cile at Athens (Paus. l. c. ); respecting which
cosura, on mount Parthenius (Paus. viii. 26. & 2, Pliny says that the use of colours had advanced
38. & 8, 54. $ 5), at Megalopolis (viii. 30. $ 2, iii. 31. so far, and the art had been brought to such
$ 1), near Acacesium, where a perpetual fire was perfection, that Panaenus was said to have intro-
burning in his temple, and where at the same time duced portraits of the generals (iconicos duces),
there was an ancient oracle, at which the nymph namely, Miltiades, Callimachus, and Cynaegeirus,
Erato had been his priestess (viii. 37. & 8, &c. ), on the side of the Athenians, and Datis and Ar-
at Troezene (ii. 32. $ 5), on the well of Eresinus, taphernes, on that of the barbarians (H. N. xxxv.
between Argos and Tegea (ii. 24. $ 7), at Sicyon 8. 8. 34). Pausanias gives a fuller description of
(ii. 10. § 2), at Oropus (i. 34. § 2), at Athens (i. this picture, but without mentioning the artist's
28. $ 4; Herod. vi. 105), near Marathon (i. 32. name (i. 15). He says that the last of the paintings
in fin. ), in the island of Psyttaleia (i. 36. & 2; in the Poecile represented those who fought at
Aeschyl. Pers. 448), in the Corycian grotto near Marathon : "the Athenians, assisted by the Pla-
mount Parnassus (x. 32. & 5), and at Homala in taeans, join battle with the barbarians ; and in this
Thessaly. (Theocrit. vii. 103. )
part (of the picture) both parties maintain an
The Romans identified with Pan their own god equality in the conflict ; but, further on in the
Inuus, and sometimes also Faunus. Respecting battle, the barbarians are fleeing, and pushing one
the plural (Panes) or beings with goat's feet, see another into the marsh : but last in the painting
SATYRI. În works of art Pan is represented as a are the Phoenicians' ships, and the Greeks slaying
voluptuous and sensual being, with horns, puck-nose, the barbarians as they rush on board of them.
and goat's feet, sometimes in the act of dancing, There also is painted the hero Marathon, from whom
and sometimes playing on the syrinx. (Hirt, the plain is named, and Theseus, like one ascend-
Mythol. Bilderb.
