non sibi sed toti	Classics Teaching Resources

Lempriere's Classical Dictionary From time to time I intend to add pages from this standard, if dated, work of reference. Pan to Pandarus; Plataea to Plautia lex A B C D E F G H I J K L M N O P Q R S T U V W X Y Z the flute with seven reeds, which he called Syrinx, in honour of a beautiful nymph of the same name, to whom he attempted to offer violence, and who was changed into a reed. He was continually employed in deceiving the neighbouring nymphs, and often with success. Though deformed in his shape and features, yet he had the good fortune to captivate Diana, and of gaining her favour, by transforming himself into a beautiful white goat. He was also, enamoured of a nymph of the mountains called Echo, by whom he had a son called Lynx. He also paid his addresses to Omphale queen of Lydia, and it is well known in what manner he was received. Vid Omphale. The worship of Pan was well established, particularly in Arcadia, where he gave oracles on mount Lycaeus. His festivals, called by the Greeks Lycae, were brought to Italy by Evander, and they were well known at Rome by the name of the Lupercalia. Vid. Lupercalia. The worship, and the different functions of Pan, are derived from the mythology of the ancient Egyytians. This god was one of the eight great gods of the Egyptians, who ranked before the other 12 gods, whom the Romans called Consentes. He was worshipped with the greatest solemnity over all Egypt. His statues represented him as a goat, not because he was really such, but this was done for mysterious reasons. He was the emblem of fecundity, and they looked upon him as the principle of all things. His horns, as some observe, represented the rays of the sun, and the brightness of the heavens was expressed by the vivacity and the ruddiness of his complexion. The star which he wore on his breast was the symbol of the firmament, and his hairy legs and feet denoted the inferior parts of the earth, such as the woods and plants. Some suppose that he appeared as a goat because, when the gods fled into Egypt, in their war against the giants, Pan transformed himself into a goat, an example which was immediately followed by all the deities. Pan, according to some, is the same as Faunus, and he is the chief of all the Satyrs. Plutarch mentions that, in the reign of Tiberius, an extraordinary voice was heard near the Echinades, in the Ionian sea, which exclaimed that the great Pan was dead. This was readily believed by the emperor, and the astrologers were consulted ; but they were unable to explain the meaning of so supernatural a voice, which probably proceeded from the imposition of one of the courtiers who attempted to terrify Tiberius. In Egypt, in the town of Mendes, which word also signifies a goat, there was a sacred goat kept with the most ceremonious sanctity. The death of this animal was always attended with the greatest solemnities, and, like that of another Apis, became the cause of a universal mourning. As Pan usually terrified the inhabitants of the neighbouring country, that kind of fear which often seizes men, and which is only ideal and imaginary, has received from him the name of panic fear. This kind of terror has been exemplified not only in individuals, but in numerous armies, such as that of Brennus, which was thrown into the greatest consternation at Rome, without any cause or plausible reason. Ovid. Fast, i, v. 396. 1. 2, v. 277. Met. i, v. 689.—Virg. G. i, v. 17. JEn. 8, v. 343. G. 3, v. 392.—Juv. 2rv. 142.—Paus. 8, c. 30.—Ital. 13, v. yzT.—Varro. de L. L. 5, c. ^.—Liv. i, c. 5.— Dionys. Hal. i.—Herodot. 2, c. 46 & 145, &c. >—Diod. i.—Orpheus, Hymn. 10.—Homer. Hymn. in Pan.—Luctan. Diod, Merc, Pan.—Apollod. x, c. 4. Panacea, a goddess, daughter of Asculapius, who presided over health. Lucan. 9, v. 918.-—/YzV 35, c. n, &c. Panaetius, a stoic philosopher of Rhodes, 138 B.C. He studied at Athens for some time, of which he refused to become a citizen, observing, that a good and modest man ought to be satisfied with one country. He came to Rome, where he reckoned among his pupils Laelius and Scipio the second Africanus. To the latter he was attached by the closest ties of friendship and partiality ; he attended him in his expeditions, and partook of all his pleasures and amusements. To the interest of their countryman at Rome, the Rhodians were greatly indebted for their prosperity and the immunities which they for some time enjoyed. Panaetius wrote a treatise on the duties of man, whose merit can be ascertained from the encomiums which Cicero bestows upon it. Cic. in offic., de Div. 1. In Acad. 2, c.2 De N. D. 2, c.46 ---- A tyrant of Leontini in Sicily, B.C. 613. Polaen. 5. Panaetolium, a general assembly of the Aetolians. Liv. 31, c. 29. 1. 35, c. 32. Panares, a general of Crete, defeated by Metellus, &c. Panariste, one of the waiting-women of Berenice the wife of king Antiochus. Polyaen. 8. Panathenaea, festivals in honour of Minerva the patroness of Athens. They were first instituted by Erechtheus or Orpheus, and called Athenaea, but Theseus afterwards renewed them, and caused them to be celebrated and observed by all the tribes of Athens, which he had united into one, and from this reason the festivals received their name. Some suppose that they are the same as the Roman Quinquatria, as they are often called by that name among the Latins. In the first years of the institution, they were observed only during one day, but afterwards the time was prolonged, and the celebration was attended with greater pomp and solemnity. The festivals were two; the great Panathenaea (megala), which were observed every fifth year, beginning on the 22nd of the month called Hecatombaeon, or the 7th of July; and the lesser Panathenaea (mikra), which were kept every third year, or rather annually, beginning on the 20th or 21st of the month called Thargelion, corresponding to the 5th or 6th day of the month of May. In the lesser festivals there were three games conducted by 10 presidents chosen from the 10 tribes of Athens, who continued four years in office. On the evening of the first day there was a race with torches, in which men on foot, and afterwards on horseback, contended. The same was also exhibited in the greater festivals. The second combat was gymnical, and exhibited a trial of strength and bodily dexterity. The last was a musical contention, first instituted by Pericles. In the songs they celebrated the generous undertaking of Harmodius and Aristogiton, who opposed the Pisistratidae, and of Thrasybulus, who delivered Athens from its 30 tyrants. Phrynis of Mitylene was the first who obtained the victory by playing upon the harp. There were, besides, other musical instruments, on which they played in concert, such as flutes, &c. The poets contended in four plays, called from their number TerpaXo-yia. The last of these was a satire. There was also at Sunium an imitation of a naval fight. Whoever obtained the victory in any of these games was rewarded with a vessel of oil, which he was permitted to dispose of in whatever manner he pleased, and it was unlawful for any other person to transport that commodity. The conqueror also received a crown of the olives which grew in the groves of Academus, and were sacred to Minerva, and called nopeiai, from /Liopor, death, in remembrance of the tragical end of Hallirhotius the son of Neptune, who cut his own lees when he attempted to cut down the olive which liad given the victory to Minerva in preference to his father, when these two deities contended about giving a name to Athens. Some suppose that the word is derived from meros, a part, because these olives were given by contribution by all such as attended at the festivals. There was also a dance called Pyrrhichia, performed by young boys in armour, in imitation of Minerva, who thus expressed her triumph over the vanquished Titans. Gladiators were also introduced when Athens became tributary to the Romans. During the celebration no person was permitted to appear in dyed garments, and if any one transgressed he was punished according to the discretion of the president of the games. After these things a sumptuous sacrifice was offered, in which every one of the Athenian boroughs contributed an ox, and the whole was concluded by an entertainment for all the company with flesh that remained from the sacrifice. In the greater festivals, the same rites and ceremonies were usually observed, but with more solemnity and magnificence. Other were added, particularly the procession, in which Minerva's sacred peplos, or garment, was carried. This garment was woven by a select number of virgins, called ergastikai, from ergon, work. They were superintended by two of the arrhephoroi, or young virgins, not above 17 years of age nor under 11, whose garments were white and set off with ornaments of gold. Minerva's peplos was of a white colour, without sleeves, and embroidered with gold. Upon it were described the achievements of the goddess, particularly her victories over the giants. The exploits of Jupiter and the other gods were also represented there, and from that circumstance men of courage and bravery are said to be axioi peplou, worthy to be portrayed on Minerva's sacred garment. In the procession of the peplus, the following ceremonies were observed. In the ceramicus, without the city, there was an engine built in the form of a ship, upon which Minerva's garment was hung as a sail, and the whole was conducted, not by beasts, as some have supposed, but by subterraneous machines, to the temple of Ceres Eleusinia, and from thence to the citadel, where the peplus was placed upon Minerva's statue, which was laid upon a bed woven or strewed with flowers, which was called plakis. Persons of all ages, of every sex and quality, attended the procession, which was led by old men and women carrying olive branches in their hands, from which reason they were called thallophoroi, bearers of green boughs. Next followed men of full age with shields and spears. They were attended by the metoikoi, or foreigners, who carried small boats as a token of their foreign origin, and from that account they were called skaphephoroi, boat-bearers. After them came the women, attended by the wives of the foreigners, called hydriaphoroi, because they carried water-pots. Next to these came young men crowned with millet and singing hymns to the goddess, and after them followed select virgins of the noblest families, called kanephoroi, basket-bearers, because they carried baskets, in which were certain things necessary for the celebration, with whatever utensils were also requisite. These several necessaries were generally in the possession of the chief manager of the festival called architheoros, who distributed them when occasion offered. The virgins were attended by the daughters of the foreigners, who carried umbrellas and little seats, from which they were named diphrephoroi, seat-carriers. The boyss, called paidamikoi, as it maybe supposed, led the rear, clothed in coats generally worn at processions. The necessaries for this and every other festival were prepared in a public hall erected for that purpose, between the Piraean gate and the temple of Ceres. The management and the care of the whole was entrusted to the huomophylakes, or people employed in seeing the rites and ceremonies properly observed. It was also usual to set all prisoners at liberty, and to present golden crowns to such as had deserved well of their country. Some persons were also chosen to sing some of Homer's poems, a custom which was first introduced by Hipparchus the son of Pisistratus. It was also customary in this festival, and every other quinquennial festival, to pray for the prosperity of the Plataeans, whose services had been so conspicuous at the battle of Marathon. Plut, in Thes.—Paus. Arc. i.Aelian. V. H. 8, c. t.—Apollod. 3, c. 14. Pancheea, Panohea, or Panchaia, an island of Arabia Felix, where Jupiter Triphylius had a magnificent temple. ——A part of Arabia Felix, celebrated for the myrrh, frankincense, and perfumes which it produced. Virg. G. 2, v. 139. I.4 v. 379, Culex 87. —Ovid. Mtt. i, v. 309, &c.— Diod. 5; Lucretius 2, v. 417. Panda, two deities at Rome, who presided, one over the openings of roads, and the other over the openings of towns. Varro de P. R. 1; —A. Gell. 13,-c. 22. Pandama, n. girl of India favoured by Hercules, &c. Polyeen. x. Pandaria, or Pandataria, a small island of the Tyrrhene sea. Pandarus, a son of Lycaon, who assisted the Trojans in their war against the Greeks. He went to the war without a chariot, and therefore he generally fought on foot. He broke the truce which had been agreed upon between the Greeks and Trojans, and wounded Menelaus and Diomedes, and showed himself brave and unusually courageous. He was at last killed by Diomedes ; and ./Eneas, who then carried him in his chariot, by attempting to revenge his death, nearly perished by the hands of the furious enemy. Dictys Cret. 2, c. 35.—Homer. 11. 2 & 5.—Hygin.fab. 112.—Virg. ALn. 5, v. 495. —Strao. 11.—Servius in loco. ——A son of Alcanor, killed with his brother Bitias by Turnus. Virg. Aen. 9» v- 735 -——A native of Crete, punished with death for being accessary to the theft of Tantalus. What this theft was is unknown. Some, however, suppose that Tantalus stole the ambrosia and the nectar from the tables of the gods to which he had been admitted, or that he carried away a dog which watched Jupiter's temple in Crete, in which crime Pandarus was concerned, and for which he suffered. Pandarus had two daughters, Camiro and Clytia, who were also deprived of their mother by a sudden death, and left without friends or protectors. Venus had compassion upon them, and she fed them with milk, honey, and wine. The goddesses were all equally interested in their welfare. Juno gave them wisdom and beauty, Diana a handsome figure and regular features, and Minerva instructed them in whatever domestic accomplishment can recommend a wife. Venus wished to make their happiness still more complete ; and when they were come to nubile years, the goddess prayed Jupiter to grant them kind and tender husbands. But in her absence the Harpies PLA battle of Mycale, 479 B.C., and by it Greece was totally delivered for ever from the continual alarms to which she was exposed on account of the Persian invasions, and from that time none of the princes of Persia dared to appear with a hostile force beyond the Hellespont. The Plataeans were naturally attached to the interest of the Athenians, and they furnished them with 1000 soldiers when Greece was attacked by Datis the general of Darius. Plataea was taken by the Thebans, after a famous siege, in the beginning of the Peloponnesian war, and destroyed by the Spartans, B.C. 427. Alexander rebuilt it, and paid great encomiums to the inhabitants, on account of their ancestors, who had so bravely fought against the Persians at the battle of Marathon, and under Pausanias. Herodotus 8, c. 50. —Paus. 9, c. i. -Plut. in Alex. etc:.— C. Nepos, &c. —Cic. de Offic. 1, c. 18. —Strab. —Justin. Platanius, a river of Boeotia. Paus. 9, c. 24. Plato A celebrated philosopher at Athens, son of Ariston and Parectonia. Early years His original name was Aristocles, and he received that of Plato from the largeness of his shoulders. As one of the descendants of Codrus, and as the offspring of a noble, illustrious, and opulent family, Plato was educated with care, his body was formed and invigorated with gymnastic exercises, and his mind was cultivated and enlightened by the study of poetry and of geometry, from, which he derived that acuteness of judgment and warmth of imagination which have stamped his character as the most subtle and flowery writer of antiquity. Meeting with Socrates He first began his literary career by writing poems and tragedies ; but he was soon disgusted with his own productions, when, at the age of 20, he was introduced into the presence of Socrates, and when he was enabled to compare and examine, with critical accuracy, the merit of his compositions with those of his poetical predecessors. He therefore committed to the flames these productions of his early years, which could not command the attention or gain the applause of a maturer age. Death of Socrates During eight years he continued to be one of the pupils of Socrates ; and if he was prevented by a momentary indisposition from attending the philosopher's last moments, yet he collected from the conversation of those that were present, and from his own accurate observations, the minutest and most circumstantial accounts, which can exhibit, in its truest colours, the concern and sensibility of the pupil, and the firmness, virtues, and mdral sentiments of the dying philosopher. Travels After the death of Socrates, Plato retired from Athens, and to acquire that information which the accurate observer can derive in foreign countries, he began to travel over Greece. He visited Megara, Thebes, and Elis, where he met with the kindest reception from his fellow-disciples, whom the violent death of their master had likewise removed from Attica. He afterwards visited Magna Graecia, attracted by the fame of the Pythagorean philosophy, and by the learning, abilities, and reputation of its professors, Philo'laus, Archytas, and Eurytus. He afterwards passed into Sicily, and examined the eruptions and fires of the volcano of that island. He also visited Egypt, where then the mathematician Theodorus flourished, and where he knew that the tenets of the Pythagorean philosophy and metempsychosis had been fostered and cherished. The Academy When he had finished his travels, Plato retired to the groves of Academus, in the neighbourhood of Athens, where his lectures were soon attended by a crowd of learned, noble, and illustrious pupils and the philosopher, by refusing to have a share in the administration of affairs, rendered his name more famous, and his school more frequented. The Dialogues During forty years he presided at the head of the academy, and there he devoted his time to the instruction of his pupils, and composed those dialogues which have been the admiration of every age and country. Plato and Dionysius of Syracuse His studies, however, were interrupted for a while, whilst he obeyed the pressing calls and invitations of Dionysius, and whilst he persuaded the tyrant to become a man, the father of his people, and the friend of liberty. Vid. Dionysius II. His modesty In his dress the philosopher was not ostentatious ; his manners were elegant but modest, simple without affectation ; and the great honours which his learning deserved were not paid to his appearance. When he came to the Olympian games, Plato resided, during the celebration, in a family who were totally strangers to him. He ate and drank with them, he partook of their innocent pleasures and amusements ; but though he told them his name was Plato, yet he never spoke of the employment which he pursued at Athens, and never introduced the name of that philosopher whose doctrines he flowed, and whose death and virtues were favourite topics of conversation in every part of Greece. When he returned home, he was attended by the family which had so kindly entertained him ; and, as being a native of Athens, he was desired to show them the great philosopher whose name he bore : their surprise was great when he told them that he himself was the Plato whom they wished to behold. His physical strength In his diet he was moderate, and, indeed, to sobriety and temperance in the use of food, and to the want of those pleasures which enfeeble the body and enervate the mind, some have attributed his preservation during the tremendous pestilence which raged at Athens with so much fury at the beginning of the Peloponnesian war. Plato was never subject to any long or lingering indisposition, and though change of climate had enfeebled a constitution naturally strong and healthy, the philosopher lived to an advanced age, and was often heard to say, when his physicians advised him to leave his residence at Athens, where the air was impregnated by the pestilence, that he would not advance one single step to gain the top of mount Athos, were he assured to attain the great longevity which the inhabitants of that mountain were said to enjoy above the rest of mankind. His death Plato died on his birthday, in the 81st year of his age, about 348 years before the Christian era. His last moments were easy and without pain, and, according to some, he expired in the midst of an entertainment, or, according to Cicero, as he was writing. Works The works of Plato are numerous ; they are all written in the form of a dialogue, except 12 letters. He speaks always by the mouth of others, and the philosopher has nowhere made mention of himself except once in his dialogue intitled Phaedon, and another time in his apology for Socrates. His writings were so celebrated, and, his opinion so respected, that he was called divine ; and for the elegance, melody, and sweetness of his expressions, he was distinguished by the appellation of the Athenian bee. Cicero had such an esteem for him, that in the warmth of panegyric, he exclaimed, Errare mehercule malo cum Platone quam cum istis vera sentire; and Quintilian said that, when he read Plato, he seemed to hear not a man, but a divinity speaking. His style, however, though admired and commended by the best and most refined of critics among the ancients, has not escaped the censure of some of the moderns ; and the philosopher has been blamed, who supports that fire is a pyramid tied to the earth by numbers, that the world is a figure consisting of 12 pentagons, and who, to prove the metempsychosis and the immortality of the soul, asserts that the dead are born from the living, and the living from the dead. Sources of his philosophy The speculative mind of Plato was employed in examining things divine and human, and he attempted to fix and ascertain, not only the practical doctrine of morals and politics, but the more subtle and abstruse theory of mystical theogony. His philosophy was universally received and adopted, and it has not only governed the opinions of the speculative part of mankind, but it continues still to influence the reasoning, and to divide the sentiments, of the moderns. In his system of philosophy he followed the physics of Heraclitus, the metaphysical opinions of Pythagoras, and the morals of Socrates. God and man He maintained the existence of two beings, one self-existent, and the other formed by the hand of a pre-existent creature, god and man. The world was created by that self-existent cause, from the rude undigested mass of matter which had existed from all eternity, and which had even been animated by an irregular principle of motion. The origin of evil, passions, the soul The origin of evil could not be traced under the government of a deity, without admitting a stubborn intractability and wildness congenial to matter, and from these, consequently, could be demonstrated the deviations from the laws of nature, and from thence the extravagant passions and appetites of men. From materials like these were formed the four elements, and the beautiful structure of the heavens and the earth ; and into the active but irrational principle of matter, the divinity infused a rational soul. The souls of men were formed from the remainder of the rational soul of the world, which had previously given existence to the invisible gods and demons. Ideal forms The philosopher, therefore, supported the doctrine of ideal forms, and the pre-existence of the human mind, which he considered as emanations of the Deity, which can never remain satisfied with objects or things unworthy of their divine original. Men could perceive, with their corporeal senses, the types of immutable things and the fluctuating objects of the material world; but the sudden changes to which these are continually obnoxious, create innumerable disorders, and hence arise deception, and, in short, all the errors and miseries of human life. Yet, in whatever situation man may be, he is still an object of divine concern ; and, to recommend himself to the favour of the pre-existent cause, he must comply with the purposes of his creation, and, by proper care and diligence, he can recover those immaculate powers with which he was naturally endowed. Theory of knowledge All science the philosopher made to consist in reminiscence, and in recalling the nature, forms, and proportions of those perfect and immutable essences with which the human mind had been conversant. From observations like these, the summit of felicity might be attained by removing from the material, and approaching nearer to the intellectual world, by curbing and governing the passions which were ever agitated and inflamed by real and imaginary objects. The passions and the nature of justice The passions were divided into two classes : the first consisted of the irascible passions, which-originated in pride or resentment, and were seated in the breast; the other, founded on the love of pleasure, was the concupiscible part of the soul seated in the belly, and inferior parts of the body. These different orders induced the philosopher to compare the soul to a small republic, of which the reasoning and judging powers were stationed in the head, as in a firm citadel, and of which the senses were its guards and servants. By the irascible part of the soul men asserted their dignity, repelled injuries, and scorned danger ; and the concupiscible part provided for the support and the necessities of the body, and when governed with propriety, it gave rise to temperance. Justice was produced by the regular dominion of reason, and by the submission of the passions; and prudence arose from the strength, acuteness, and perfection of the soul, without which all other virtues could not exist. Education But, amidst all this, wisdom was not easily attained; at their creation all minds were not endowed with the same excellence, the bodies which they animated on earth were not always in harmony with the divine emanation ; some might be too weak, others too strong, and on the first years of a man's life depended his future consequence ; as an effeminate and licentious education seemed calculated to destroy the purposes of the divinity, while the contrary produced different effects, and tended to cultivate and improve the reasoning and judging faculty, and to produce wisdom and virtue. Immortality of the soul Plato was the first who supported the immortality of the soul upon arguments solid and permanent, deduced from truth and experience. He did not imagine that the diseases, and this death of the body, could injure the principle of life and destroy the soul, which, of itself, was of divine origin, and of an incorrupted and immutable essence, which, though inherent for a while in matter, could not lose that power which was the emanation of God. The Republic From doctrines like these, the great founder of Platonism concluded that there might exist in the world a community of men, whose passions could be governed with moderation, and who, from knowing the evils and miseries which arise from ill conduct, might aspire to excellence, and attain that perfection which can be derived from the proper exercise of the rational and moral powers. To illustrate this more fully, the philosopher wrote a book, well known by the name of the republic of Plato, in which he explains with acuteness, judgment, and elegance the rise and revolution of civil society; and so respected was his opinion as a. legislator, that his scholars were employed in regulating the republics of Arcadia, Elis, and Cnidus, at the desire of those states, and Xenocrates gave political rules for good and impartial government to the conqueror of the east. The best editions of Plato are those of Francof. fol. 1602 ; and Bipont. 12 vols. 8vo, 1718. Plato. Dial,, etc. —Cic: de Offic. i. De Div. i, c. 36. De N. D. 2, c. 12. Tus. i, c. 17.— Plut, in Sol. Sic. —Seneca. ep. —Quintil. 10, c. i, &c.—Aelian V.H. 2 & 4.— Paus, i, c. 30. —Diog. ——-A son of Lycaon king of Arcadia. ——A Greek poet, called the prince of the middle comedy, who flourished B.C. 445. Some fragments remain of his pieces. Plator, a man of Dyrrhachium, put to death by Piso. Cic. Pis. 34. Plavis, a river of Venetia, in Italy. Plautia lex, was enacted by M. Plautius the tribune, A.U.C. 664. It required every tribe annually to choose 15 persons of their body, to serve as judges, making the honour common to all the three orders, according to the majority of votes in every tribe. —— Another, called also Plotia, A.U.C. 675. It punished with the interdictio ignis & aqua, all persons who were found guilty of attempts upon the state, or the senators or magistrates, or such as