Wlien, after the establishment of Christianity, the heathen deities were degraded by the Church into fall- en angels, the characteristics of Pan— viz. the horns, the goat's beard, the pointed ears, the crooked nose, the tail, and the goat's feet — were transferred to the devil himself, and thus the "Auld Hornie" of popular super- stition is simply Pan in disguise. See Chambers, Cy- clop, s. V. ; Smith, Diet, of Gr. and Rom. Biof/. and Mi)- (hol. s. v.; Yollmer, Mi/thol. Worterhuch, p. 1283, 1284; Westcolt, Ifiindbodk of ArchcvolMpj, p. 18G.
Panabaker, John, a minister of the Methodist Episcopal Church, was born in Berkeley County, Va.,
March 21, 1798; was converted in 1821; joined the Baltimore Conference in 1824, and the same year was transferred to the Virginia Conference ; after much suc- cess his health failed, and he superannuated in 1829, and died April 30, 1830. He was a man of great sim- plicity and useful talents, and his labors were productive of much good. See Minutes of Conferences, ii, 7G.
Panaceia (Gr. the All-healing) was the name of a daughter of Asclepius worshipped at Oropus.
Panachaea, the goddess of all the Achaans, a sur- name of Beineter, and also of A thene,
Panaetius of Rhodes, a celebrated ancient philos- opher, the principal propagator of stoicism (q. v.) at Rome, was a native of Rhodes, and was born about 180 B.C. He studied at Athens under Diogenes the Stoic, went to Rome about 140 B.C., and there gave lessons in philosophy. He became intimately associated with Scipio ^milianus, the younger Lselius, and Polybius, and made all these converts to stoicism. He also modified stoicism somewhat, suffering himself to be influenced in bis philosophical opinions by his Latin surroundings. Hence PansKtius is spoken of as the first harbinger of eclecticism. " He toned down the harsher elements of Stoic doctrine," says Ueberweg, '■ and aimed at a less rugged and more brilliant rhetor- ical style, and, in addition to the authority of the earlier Stoics, appealed also to that of Plato, Aristotle, Xeno- crates, Theophrastus, and Dicsearchus. Inclined more to doubt than to inflexible dogmatism, he denied the possibility of astrological prognostications, combated all forms of divination, abandoned the doctrine of the destruction of the world by fire, on which other Stoics had alread\' bad doubts, and with Socratic modesty con- fessed that he was still far from having attained to perfect wisdom" {Uistoi-y of Philosophy, i, 189; eomp, Cicero, T)e Fin. iv, 28). Panajtius died about B.C. Ill at Athens. His principal work is inpi tov KaBtj- Kovroc, which is A Treatise on the Theory of Moral Obligation, divided into three parts : the first treats of those cases in which men deliberate between what is honest and what is dishonest; the second, concerning what is useful and what is disadvantageous; and the third, of those cases in which the useful is opposed to the honest. The third part, as far as supplied by his disciple Posidonius, is inferior to the two other parts. The work formed the basis of Cicero's De Offidis (comp. Cicero, De Offidis, iii, 2, and Epist. ad Att. xvi, 11). Panaitius wrote also a treatise On Divination, of which Cicero probably made use in his own work on the same subject. In bk. ii, 42, Cicero quotes Pana-tius as " one among the Stoics who rejected the predictions of the soothsayers; and his disciple, Scylax of Halicarnassus, an astrologer himself, and also a distinguished states- man in his native town, as one who despised all the Chaldaean arts of fortune-telling." Another work by Pantetius treats On Tranquillity of Mind, which some suppose maj' have been made use of by Plutarch in his work bearing the same title. He wrote also a book On Providence, mentioned by Cicero (^4 d A tticum, xiii, 8), another On Magistrates, and one On Heresies, or sects of philosophers. His book On Socrates, quoted by Diogenes Laertius, and by Plutarch in his Life of Ai-istides, \iTohAh\y made a part of the last-mentioneii work, Laertius and Seneca quote several opinions of Pansetius concerning ethics and metaphysics, and also ph3'sics. He argued that the torrid zone was inhabit- ed, contrary to the common opinion of his time. Seneca (Epist. IIG) relates his prudent and dignified reply to a young man who had asked his advice on the pas- sion of love. For furtlier information concerning this distinguished philosopher of antiquity, see Disputatio I/istorico-Critica de Pancetio Rhodio, by F. G. van Lyn- den (Leyden, 1802); and Chardon de la Rochette, Me- langes de Critique et de Philologie (Paris, 1812), vol. i; Ritter, Gesch. der Philosophie. ,
Panagia (Gr. all holy) is a name for the bread cut
PANATHEN^A
609
PANDECTS
crosswise and distributed to Greek monks in the refec- tory after every meal.
Panathenaea, the most famous of all the Attican festivals celebrated in Athens in honor of Athene (Mi- nerva) Polias, the guardian of the city. At first it was called Athemea, being limited in its observance to the inhabitants of Athens, but when it was extended to all Attica, in the reign of Theseus, who combined the whole of the Attic tribes into one body, it received the name of PanatheiicBQ. All writers who mention the Panathenrea distinguish a greater and a lesser one; the former was celebrated every fourth year, the latter annual!}-. On the year in which the greater occurred, the lesser Pana- thenffia were wholly omitted. Both these festivals con- tinued for twelve days, which was a longer time than any other ancient festival lasted. The greater was distin- guished from the lesser festival bj' being more solemn and magnificent. The Panathenrea took place in the month HecatombiEon (Jul}-), and were observed with solemni- ties of various kinds. Bulls were sacriticed to Athene, each town of Attica, as well as each colony of Athens, supplying a bull, llaces on foot, on horses, and in chariots were indulged in; contests were held in wrest- ling, in music, and in recitation; amusements, in short, of every kind were practiced on this festive occasion. The prize of the victors in these contests consisted of a vase supplied with oil from the olive-tree sacred to Athene which was planted on the Acropolis; and nu- merous vases of this kind have been discovered in dif- ferent parts of Greece and Italy. In the case of the victors in the musical contests, a chaplet of olive- branches was given in addition to a vase. Dancing was one of the amusements in which the people in- dulged at this festival, and particularly the pyrrhic dance in armor. Both philosophers and orators also displayed their skill in debate. Herodotus is even said to have read his history to the Athenians at the Pan- atheniea. Another entertainment on the occasion of this festival was the Lamjiiukphoria, or torch festival. A representation of the solemnities of the great pro- cession in the Panathenaea is found on the sculptures of the Parthenon in the British Museum. This proces- sion to the temple of Athene Polias was the great solemnity of the occasion. It seems to have been limit- ed to the greater Panathenaja, and to have had as its object the carrying of the peplus of Athene to her tem- ple. The peplus or sacred garment of the goddess was borne along in the procession suspended from the mast of a ship, which was so constructed as to be moved along on land by means of underground machinery. Nearly the whole population of Attica took part in the procession, either on foot, on horseback, or in chariots; the old men carrying olive-branches, the young men clothed in armor, and maidens of noble families, called Canephori, carrying baskets which contained gifts for the goddess. At the great Panathenaea golden crowns were conferred on those individuals who had deserved well of their country, and prisoners were set at liberty during the festival. See Smith, Diet, of Class. Antiq. s. v.