the Illinois Central railroad by a branch of the Nashville Chattanooga & St Louis railway (of which it is the terminus), and by steamboat lines to Pittsburg, Louisville, St Louis, New Orleans, Nashville, Chattanooga, and other river ports. Paducah is in a rich agricultural region, and its wholesale trade is probably greater than that of any other city of the state except Louisville. Its trade is largely in groceries, whisky, tobacco, hardware, grain and live stock, vegetables and lumber. It is a large loose leaf tobacco market, and is a headquarters for tow boats carrying coal down the Mississippi. The Illinois Central and the Nashville, Chattanooga & St Louis railways have repair shops here; and there are numerous manufactures, the value of the factory products increasing from $2,976,931 in 1900 to $4,443,223 in 1905, or 49.3%. Paducah (said to have been named in honour of an Indian chief who lived in the vicinity and of whom there is a statue in the city) was settled in 1821, was laid out in 1827, was incorporated as a town in 1830, and was chartered as a city in 1856. The city was occupied by General U. S. Grant the 5th of September 1861; on the 25th of March 1864 it was entered by a Confederate force under General Nathan B. Forrest, who, however, was unable to capture the fortifications and immediately withdrew.
PAEAN (Gr. Παιάν, epic Παιήων, in Homer (Il. v. 401, 899), the physician of the gods. In other writers the word is a mere
epithet of Apollo (q.v.) in his capacity as a god of healing (cf.
ἰατρόμαντις οὔλιος), but it is not known whether Paean was
originally a separate deity or merely an aspect of Apollo. Homer
leaves the question unanswered; Hesiod (cf. schol. Hom. Od. iv.
432) definitely separates the two, and in later poetry Paean is
invoked independently as a health god. It is equally difficult
to discover the relation between Paean or Paeon in the sense of
“healer” and Paean in the sense of “song.” Farnell refers to
the ancient association between the healing craft and the singing
of spells, and says that it is impossible to decide which is the
original sense. At all events the meaning of " healer " gradually
gave place to that of “ hymn,” from the phrase Ἰἠ Παιάν.
Such songs were originally addressed to Apollo (cf. the Homeric
Hymn to Apollo 272, and notes in ed. by Sikes and Allen), and
afterwards to other gods, Dionysus, Helios, Asclepius. About
the 4th century the paean became merely a formula of adulation;
its object was either to implore protection against disease and
misfortune, or to offer thanks after such protection had been
rendered. Its connexion with Apollo as the slayer of the python
led to its association with battle and victory; hence it became
the custom for a paean to be sung by an army on the march and
before entering into battle, when a fleet left the harbour, and also
after a victory had been won. The most famous paeans are those
of Bacchylides (q.v.) and Pindar (q.v.). Paeans were sung at
the festivals of Apollo (especially the Hyacinthia), at banquets,
and later even at public funerals. In later times they were
addressed not only to the gods, but to human beings. In this
manner the Rhodians celebrated Ptolemy I. of Egypt, the
Samians Lysander of Sparta, the Athenians Demetrius, the
Delphians Craterus of Macedon. The word “paean” is now used
in the sense of any song of joy or triumph.
See A. Fairbanks, “A Study of the Greek Paean.” No. xii. of Cornell Studies in Classical Philology (New York, 1900); L. R. Farnell, Cults of the Greek States.
PAELIGNI, a people of ancient Italy, first mentioned as a member of a confederacy which included the Marsi, Marrucini and Vestini (qq.v.), with which the Romans came into conflict in the second Samnite War, 325 B.C. (Liv. viii. 29). On the submission of the Samnites they all came into alliance with Rome in 305–302 B.C. (Liv. ix. 45, x. 3, and Diod. xx. 101), the Paelignians having fought hard (Diod. xx. 90) against even this degree of subjection. Each of them was an independent unit, and in none was there any town or community politically separate from the tribe as a whole. Thus the Vestini issued coins in the 3rd century; each of them appears in the list of the allies in the Social War (Appian. B.C. i. 39, with J. Beloch, Der italische Bund unter römischer Hegemonie, p. 51). How purely Italic in sentiment these communities of the mountain country remained appears from the choice of the mountain fortress of Corfinium as the rebel capital. It was renamed Vitellio, the Oscan form of Itaha, a name which appears, written in Oscan alphabet, on the coins struck there in 90 B.C. (see R. S. Conway, The Italic Dialects, p. 216).
The inscriptions we possess are enough to show that the
dialect spoken by these tribes was substantially the same from
the northern boundary of the Frentani to some place in the upper
Aternus valley not far from Amiternum (mod. Aquila), and that
this dialect closely resembled the Oscan of Lucania and Samnium,
though presenting some peculiarities of its own, which warrant,
perhaps, the use of the name North Oscan. The clearest of
these is the use of post positions, as in Vestine Poimunie-n,
" in templo Pomonali "; pritrom-e, i.e. in proximum, " on to what
lies before you." Others are the sibilation of consonantal i and
the assibUation of -di- to some sound like that of English j (denoted
by D in the local variety of Latin alphabet), as in vidadu,
“viamdo,” i.e. “ad-viam”; Musesa = Lat. Mussedia; and the
loss of d (in pronunciation) in the ablative, as in aetatu firata
fertlid (i.e. aetate fertili finita), where the contrast of the last with
the other two forms shows that the -d was an archaism still
occasionally used in writing. The last sentence of the interesting
epitaph from which this phrase is taken may be quoted
as a specimen of the dialect; the stone was found in Pentima, the
ancient Corfinium, and the very perfect style of the Latin alphabet
in which it is written shows that it cannot well be earlier
than the last century B.C.: “Eite uus pritrome pacris, puus
ecic lexe lifar,“ ”ite vos porro pacati (cum bona pace), qui hoc
scriptum (libar, 3rd decl. neut.) legistis.” The form lexe (2nd
plur. perf. indic.) is closely parallel to the inflection of the same
person in Sanskrit and of quite unique Hnguistic interest.
The name Paezigni may belong to the NO-class of Ethnica (see Sabini), but the difference that it has no vowel before the suffix suggests that it may rather be parallel with the suffix of Lat. privignus. If it has any connexion with Lat. paelex, “ concubine,” it is conceivable that it meant “ half-breeds,” and was a name coined in contempt by the conquering Sabines, who turned the tonta Maronca into the community of the Marrucini (q.v.). But, when unsupported by direct evidence, even the most tempting etymology' is an unsafe guide. For the history of the Paehgni after 90 B.C. see the references given in C. I. L. is. 290 (Sithno, esp. Ovid, e.g. Fasti, iv. 79, Amor. ii. 16; Florus ii. 9; Caes., B.C., i. 15) and 296 (Corfinium, e.g. Diod. Sic. xxx'ii. 2, 4, Caes., B.C., i. 15). None of the Latin inscriptions of the district need be older than Sulla, but some of them both in language and script show the style of his period (e.g. 3087, 3137); and, on the other hand, as several of the native inscriptions, which are all in the Latin alphabet, show the normal letters of the Ciceronian period, there is Uttle doubt that, for religious and private purposes at least, the Paehgnian dialect lasted down to the middle of the 1st century B.C.
Paelignian and this group of inscriptions generally form a most important fink in the chain of the Italic dialects, as without them the transition from Oscan to Umbrian would be completely lost. The unique collection of inscriptions and antiquities of Pentima and the museum at Sulmona were both created by the late Professor Antonio de Nino, whose brilliant gifts and unsparing devotion to the antiquities of his native district rescued every single Paelignian monument that we possess.
For further details and the text of the inscriptions, the place-names, &c.. see R. S. Conway, The Italic Dialects, pp. 235 sqq., and the earlier authorities there cited. (R. S. C.)
PAEONIA, in ancient geography, the land of the Paeonians, the boundaries of which, like the early history of its inhabitants, are very obscure. The Paeonians are regarded as descendants of the Phrygians of Asia Minor, large numbers of whom in early times crossed over to Europe. According to the national legend
(Herodotus v. 16), they were Teucrian colonists from Troy, and Homer (Iliad, ii. 848) speaks of Paeonians from the Axius fighting on the side of their Trojan kinsmen. Before the reign
