A Dictionary of Greek and Roman biography and mythology. By various writers. Ed. by William Smith. Illustrated by numerous engravings on wood.

106 PAN. PAN.
result of a marriage connection (Kar' eri-yagtav), and from thence his name and his worship afterintimates 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. Hisdeparture fromthat citywas occasioned ~ 2; Virg. Eclog. 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 flocks, both
powverful 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; Ov. 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.'Aype6s.) In Arcadia hunters used to scourge
notwithstanding this powerful patronage, hig open the statue, if they hunted in vain (Theocrit. vii.
avowal of heathenism created many enemnies; 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 Ihis 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. (Theocrit.
person to be hostile to Pamprepius. The subsequent v. 15; Anthol. Palat. vi. 239, x. 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:-l. shepherd's flute, which he himself played in a'ET'vmloXoybLo droo'3osv, Etymologiarun Epaositio. masterly manner, and in which he instructed others
2.'Ioauvpca'd, 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 Ilus. Both works are He is thus said to have loved the poet Pindar, and
lost. (Photius, il. cc.; Suidas, 1. c.; Fabric. Bibl. to have sung and danced his lyric songs, in return
Grace. vol. vi. pp. 375, 601.) [J. C. M.] for which Pindar erected to him a sanctuary in
PAN (lids'), the great god of flocks and shep- front of his house. (Pind. Pytil. 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 rda'w, 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 hie startled with a
with each other. Later specuIations, according to sudden awe or terror. (Eurip. Rihes. 36.) Thus when
which Pan is the same as -r 7rd,, or the universe, Pheidippides, the Athenian, was sent to Sparta to
and the god the symbol of the ummiverse, 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), Pans. 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. 1. 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,
T/seocrit. i. 3.) Some again call him the son of ed. Boeckh; Lucian, Dial. Deer. 22.) He was
Aether and Oeneis, or a Nereid, or a son of Uranus at the same time believed to be possessed of proand Ge. (Schol. ad Theocrit. i. 123; Schol. ad phetic powers, and to have even instructed Apollo
Lycoph. 1. c.) From his being a grandson or great in this art. (Apollod. i. 4. ~ 1.) While roaming
grandson of Cronos, he is called Kpo'Ylos. (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 Iynx. 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. Eclog. ii. 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,
(rda',res) the gods were delighted with him, and whom he loved, had been metamorphosed into that
especially Dionysus. (Hom. Hymi. 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. (Pans. viii. 30. honey. (Theocrit. v. 58; Ant/eol. Palat. ii. 630,
2.) 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