as soon as rooted should be removed to a fresh bed of fine sandy soil. The seeds may be sown in July, August or September. The bed may be prepared early in September, to be in readiness for planting, by being well manured with cow-dung and trenched up to a depth of 2 ft. The plants should be planted in rows at about a foot apart. In spring fhey should be mulched with half-rotten manure, and the shoots as they lengthen should be pegged down into this enriched surface to induce the formation of new roots. If the blooms show signs of exhaustion by the inconstancy of their colour or marking, all the flowers should be picked off, and this top-dressing and pegging-down process performed in a thorough manner, watering in dry weather, and keeping as cool as possible. Successional beds may be put in, about February, the young plants being struck later, and wintered in cold frames. The fancy pansies require similar treatment, but are generally of a more vigorous constitution.
When grown in pots in a cold frame, about half a dozen shoots filling out a 6-in. pot, pansies are very handsome decorative objects. The cuttings should be struck early in August, and the plants shifted into their blooming-pots by the middle of October; a rich open loamy compost is necessary to success, and they must be kept free of aphides. Both the potted plants and those grown in the open beds benefit by the use of liquid manure.
PANTAENUS, head of the catechetical school at Alexandria,
c. A.D. 180–200, known chiefly as having been the master of
Clement, who succeeded him, and of Alexander, bishop of
Jerusalem. Clement speaks of him as the " Sicilian bee," but
of his birth and death nothing is known. Eusebius and Jerome
speak of him as having been, originally at least, a Stoic, and as
having been sent, on account of his zeal and learning, as a missionary
to " India." There is some reason to think that this
means the Malabar coast. There was a considerable intercourse
between south India and the east Mediterranean at the time,
and Christian thought possibly did something to mould the great
system of Tamil philosophy known as the Saiva Siddhanta.
Pantaenus " expounded the treasures of divine doctrine both
orally and ih writing," but only a few brief reminiscences of his
teaching are extant (see Routh, Rel. sac. i. 375–383). Lightfoot
suggests that the conclusion of the well-known Epistle to Diognetus,
chs. 11, 12, may be the work of Pantaenus. Clement
thought highly of his abilities, and Origen appeals to his
authority in connexion with the inclusion of philosophy in the
theological course.
PANTALOON (Ital. pantalone), a character in the old Italian popular comedy, said to represent a Venetian, from the favourite
Venetian saint San Pantaleone, and transferred from it to
pantomime (q.v.). The Italian Pantaloon was always a silly
old man with spectacles and wearing slippers, and his character
was maintained in pantomime and has also made his name a
synonym for a tottering dotard, as in Shakespeare's As You Like
It (11. vii. 158). From the Venetian usage the word “Pantaloon”
(whence “pants”) has also been given to certain forms
of garment for the legs, the exact meaning varying at different
times.
PANTECHNICON, an invented word, from Gr. πᾶν, all, and
τεχνικός, of or belonging to the arts (τέχναι), originally used
as the name of a bazaar in which all kinds of artistic work was
sold; it was established in Motcomb Street, Belgrave Square,
London, early in the 19th century, but failed and was turned
into a furniture depository, in which sense the word has now
passed into general usage. The large vans used for removing
furniture are hence known as pantechnicon vans or pantechnicons
simply.
PANTELLERIA, or Pantalaria (ancient Cossyro[1]), an island in
the Mediterranean, 62 m. S. by W. of the south-western extremity
of Sicily, and 44 m. E. of the African coast, belonging to the
Sicilian province of Trapani. Pop. (1901), 8683. It is entirely
of volcanic origin, and about 45 sq. m. in area; the highest point,
an extinct crater, is 2743 ft. above sea-level. Hot mineral
springs and ebullition's of steam still testify to the presence of
volcanic activity. The island is ferdle, but lacks fresh water.
The principal town (pop. about 3000) is on the north-west, upon
the only harbour (only fit for small steamers), which is fortified.
There is also a penal colony here. The island can be reached by
steamer from Trapani, and lies close to the main route from east
to west through the Mediterranean. In 1005 about 300,000
gallons of wine (mostly sweet wine), and 1900 tons of dried
raisins, to the value of £34,720, were exported.
On the west coast, 2 m. south-east of the harbour, a neolithic village was situated, with a rampart of small blocks of obsidian, about 25 ft. high, 33 ft. wide at the base, and 16 at the top, upon the undefended eastern side: within it remains of huts were found, with pottery, tools of obsidian, &c. The objects discovered are in the museum at Syracuse. To the south-east, in the district known as the Cunelie, are a large number of tombs, known as sesi, similar in character to the nuraghi of Sardinia, though of smaller size, consisting of round or elliptical towers with sepulchral chambers in them, built of rough blocks of lava. Fifty-seven of them can still be traced. The largest is an ellipse of about 60 by 66 ft., but most of the sesi have a diameter of 20–25 ft. only. The identical character of the pottery found in the sesi with that found in the prehistoric village proves that the former are the tombs of the inhabitants of the latter. This population came from Africa, not from Sicily, and was of Iberian or Ibero-Ligurian stock. After a considerable interval, during which the island probably remained uninhabited, the Carthaginians took possession of it (no doubt owing to its importance as a station on the way to Sicily) probably about the beginning of the 7th century B.C., occupying as their acropolis the twin hill of San Marco and Sta Teresa, 1 m. south of the town of Pantelleria, where there are considerable remains of walls in rectangular blocks of masonry, and also of a number of cisterns. Punic tombs have also been discovered, and the votive terra-cottas of a small sanctuary of the Punic period were found near the north coast.
The Romans occupied the island as the Fasti Triumphales record in 255 B.C., lost it again the next year, and recovered it in 217 B.C. Under the Empire it served as a place of banishment for prominent persons and members of the imperial family. The town enjoyed municipal rights. In 700 the Christian population was annihilated by the Arabs, from whom the island was taken in 1123 by Roger of Sicily. In 1311 a Spanish fleet, under the command of Requesens, won a considerable victory here, and his family became princes of Pantelleria until 1553, when the town was sacked by the Turks.
See Orsi, “Pantelleria” (in Monumenti dei Lincei 1899, ix. 193–284). (T. As.)
PANTHEISM (Gr. πᾶν, all, θεὀς, god), the doctrine which
identifies the universe with God, or God with the universe.[2] The
term “pantheist” was apparently first used by John Toland in
1705, and it was at once adopted by French and English writers.
Though the term is thus of recent origin, the system of thought
or attitude of mind for which it stands may be traced back both
in European and in Eastern philosophy to a very early stage.
At the same time pantheism almost necessarily presupposes a
more concrete and less sophisticated conception of God and the
universe. It presents itself historically as an intellectual revolt
against the difficulties involved in the presupposition of theistic
and polytheistic systems, and in philosophy as an attempt to
solve the dualism of the one and the many, unity and difference,
thought and extension. Thus the pious Hindu, confronted by
the impossibility of obtaining perfect knowledge by the senses
or by reason, finds his sole perfection in the contemplation of the
infinite (Brahma). In Greece the idea of a fundamental unity
behind the plurality of phenomena was present, though vaguely,
in the minds of the early physicists (see Ionian School), but
the first thinker who focussed the problem clearly was Xenophanes.
Unlike the Hindu, Xenophanes inclined to pantheism
as a protest against the anthropomorphic polytheism of the time,
which seemed to him improperly to exalt one of the many
modes of finite existence into the place of the Infinite. Thus
Xenophanes for the first time postulates a supreme God whose
- ↑ The name is Semitic, but its meaning is uncertain.
- ↑ Strictly, pantheism is to identify the universe with God, while the term “pancosmism” (πᾶν, κὀσμος, the universe) has frequently been used for the identification of God with the universe. For practical purposes this refinement is of small value, the two ideas being aspects of the same thing; cf. A. M. Fairbairn, Studies in Philos. Relig. Hist. (1877), p. 392. Both “Atheism” (q.v.) and “Acosmism” are used, as contradictories.
