Pagaiialia is the name of an annual Roman fes- tival, celebrated by the inhabitants of each of the pagi or districts into which the country' was divided from the time of Numa.
Paganelli, Niccolo, an Italian painter, was born at Faenza in 1538, and died in 1620. It is not known under whom he studied, but, according to Oretti, he was an excellent artist of the Roman school. Lanzi says that some attribute to him a fine picture of St. Martino in the cathedral, supposed to bo the work of Luca Longhi, and that his genuine works are recog-
PAGANI
527
PAGANISM
nised bj' the initials N. X. P. See Spooner, Biog. Hist, of the Fine Arts, ii, 641.
Pagani, Gregorio, an Italian painter, was the son of Francesco Pagani, and was born at Florence in 1558. He first studied under Santo di Titi, and after- wards with Lodovico Cardi, called Cigoli, whose style he adopted. Lanzi says he was praised by strangers as a second Cigoli, and that he was much employed by them ; hence there arc only a few of his pictures at Florence. His most celebrated work, the Finding of the Cross, in the Carmine, which has been engraved, was destroyed with that edifice by fire. Ke painted a few frescos, all of which have perished, except one in the cloister of Sta. Maria Novella, commended by Lanzi, though injured by time. He died in 1G05. See Spooner, Jiiog. Hist, of the Fine Arts, ii, G41.
Pagani, Vincenzio, an Italian painter, was a native of Monte-Rubbiano, in Picenum, of whom there are notices from 1529 to 1553. Colucci, in his Me- morie de Monte-Ruhhiano, says he ^vas a scholar of Raphael. He executed many works for the churches in the Roman territory, particularly in his native place, at Fallerone, and at Sarnano. One of his most beautiful works is the Assumption of the Virgin, in the collegiate church at Monte-Rubbiano, designed and ex- ecuted entirely in the manner of Raphael. The Padre Civalli highly extols two of his works in the church of his order at Sarnano. In 1553 he was employed to paint the altar-piece of the Capella degli Oddi, in the church of the Conventualists at Perugia, which is highlj' commended. In consequence probably of his Becluded life, little is known of this artist except his works, which are of a high character. Lanzi and others doubt whether he was really a scliolar of Rajjhael, but rather think he formed his style by contemplating his works. See Spooner, Biog. Hist of the Fine Arts, ii, 642.
Paganism, a term synonymous with heathenism and polytheism (q. v.), is used to denote the non-Biblical religions of the world — that is to say, all those religious notions not called out by the revealed Scriptures. Hence the whole human race may be said to be divided into Jews, Mohammeduns, Christians, and Pagans.
The word paganism comes from the Latin word pagiis, a country district, a canton, the adjective from which, jiaganus, denoted pertaining to such a pagus ; tlien not a soldier ; then boorish, or unlearned ; and, finally, among the Christian writers, one not a Christian, Jew, or Moham- medan. Its application in the last sense, which it now continues to hold, is thus accounted for: When Chris- tianity gradually became the religion alike of the Ro- man empire and of the conquerors who embraced its civilization, those who obstinately clung to the old idol- atry were called, both in Latin and in the Teutonic speech, Iiy names which in themselves expressed, not error in religion, but inferiority of social state : the worshipper of Jupiter or of Woden was called in Latin mouths a inigan, in Teutonic mouths a heathen. The two names well set forth the two distinct standards of civilization which were held by those who spoke the two languages. The paganus was the man of the coun- try, as opposed to the man of the city. The Gospel was first preached in the towns, and the towns became Chris- tian, while the open country around them still adhered to the old gods. Hence the name of the pagan, the rustic, the man who stood outside the higher social life of the city, came to mean tlie men who stood outside the pale of the purer faith of tlie Church. In tlic England of the 6th century, and in the Eastern Germany of tlie fSth, no such distinction, however, could be drawn. If all who dwelt within the walls of a city had remained without the pale of the Church, the Church v.ould have had few votaries indeed among the independent Teutons. In their ideas the opposition between the higlier and the lower stage was not the opposition between tlie man of the city and the man of the country ; it was the opposi-
tion between the man of the occupied and cultivated land and the wild man of the wilderness. The cities, where there were any, and the villages and settled land generally, became Christian, while the rude men of the heath still served Woden and Thunder. The worship- pers of Woden and Thunder were therefore called hea- thens. Pagan and heathen, then, alike mark the mis- believer as belonging to a lower social stage than the Christian. But the standard of social superiority which is assumed differs in the two cases. The one is the standard of a people with whom the city is the centre of the whole social life ; and the other is the standard of a people among whom the city, if it was to be found at all, was simply the incidental dwelling-place of a part of the nation which was in no way privileged over those who dwelt beyond its bounds (comp. Gibbon, Decline and Fall of the Roman Empire, ch. xxi ; Freeman, Hist. of the Norman Conquest, iv, 415).