sort of garment consisting of breeches and stockings of one piece; said to have been first introduced by the Venetians.

Pantaloon, on the theatre, is a buffoon or masked person, who performs high and grotesque dances, and shows violent and extravagant postures and airs. The word is likewise used for the habit or dress these buffoons usually wear; which is made precisely to the form of their body, and all of a piece from head to Pantaloons foot.

And hence those who wear a habit of this kind, for convenience, under their other clothes, are called pantaloons of Venice.

Panthæa, in antiquity, were single statues, composed of the figures, or symbols, of several different divinities together. Father Joubert, who calls them panthæa, and who has remarked them sometimes on medals, says their heads are most commonly adorned with the symbols or attributes belonging to several gods. An instance of this appears in a medal of Antoninus Pius; which represents Serapis by the bushel it bears; the Sun by the crown of rays; Jupiter Ammon by the ram's horns; Pluto by the large beard; and Æsculapius by the serpent twirled in his hand. M. Baudelot, in a dissertation on the Lares, observes, that the panthæa had their origin from the superstition of those, who, taking several gods for the protectors of their houses, united them all in the same statue, by adorning it with the several symbols proper to each of these deities.

Panthæism, a philosophical species of idolatry leading to atheism, in which the universe was considered as the supreme God. Who was the inventor of this absurd system, is, perhaps, not known; but it was of early origin, and differently modified by different philosophers. Some held the universe to be one immense animal, of which the incorporeal soul was properly their God, and the heavens and earth the body of that God; whilst others held but one substance, partly active and partly passive; and therefore looked upon the visible universe as the only Nomen. The earliest Grecian Pantheist of whom we read was Orpheus, who called the world the body of God, and its several parts his members, making the whole universe one divine animal. According to Cudworth, Orpheus and his followers believed in the immaterial soul of the world; therein agreeing with Aristotle, who certainly held that God and matter are coeternal; and that there is some such union between them as subsists between the souls and bodies of men. See Metaphysics, No 264.

In the ancient Orphic theology, we are taught, that "this universe, and all things belonging to it, were made within God; that all things are contained together in the womb of God; that God is the head and middle of all things; that he is the basis of the earth and heaven; that he is the depth of the sea, the air we breathe, the force of the untameable fire; that he is the sun, moon, and stars; that there is one divine body;" for,

Πανία γὰρ ἐν μητρὶς τῷ ὑπὸ σωμάτις κεῖται, "all these things lie in the great body of God."—But further, to prove that the most ancient Greek philosophers resolved all things into God, and made God all, we shall cite a most remarkable passage from Plutarch's Deceit of Oracles. "Whereas there are two causes of all generations, the divine and the human, the most ancient theologers and poets attended only to the more excellent of these two; resolving all things into God, and pronouncing this of them universally;

Ζεὺς αἰών, Ζεύς μέσος, Δίας δὲ πανία πείραται, 'that God is both the beginning and middle, and that all things are out of God?' insomuch, that they had no regard regard at all to the other natural and necessary causes of things: but on the contrary, their juniors, who were called naturalists, deviating from this most excellent and divine principle, placed all in bodies, their passions, collisions, mutations, and commixtures."

That by the most ancient theologers here mentioned, Plutarch meant Orpheus and his immediate followers, is plain from the Orphic verse by which he proves their antiquity. By their juniors, whom he calls naturalists, he could mean no other than the first Grecian philosophers, Anaximander, Anaximenes, and Hippo, who were followed by the atheistical atomists, Leucippus, Democritus, Protagoras, and Epicurus. But with respect to the universal being God, and all things divine and human being modifications of mere matter, the itics undoubtedly agreed with Anaximander and his followers; for the school of Zeno held but one substance. See Metaphysics, No. 265. This impious doctrine, that all things are God, and that there is but one substance, was revived in modern times by Spinoza, an apostate Jew. As we shall give a life of him and a view of his principles, we must refer the reader for a fuller account of Pantheism to Spinoza. See also Pan.