pnugues/EB7 huggingface dataset:
PHAENOMENON, in philosophy, denotes any remarkable appearance, whether in the heavens or in the earth, and whether discovered by observation or by experiment.
PHAETON, in fabulous history, was the son of Phoebus, and Clymene, one of the Oceanides. According to Hesiod and Pausanias, he was son of Cephalus and Aurora; or, according to Apollodorus, of Tithonus and Aurora. He is, however, more generally acknowledged to have been the son of Phoebus and Clymene. He was naturally of a lively disposition, and of a handsome figure. Venus became enamoured of him, and intrusted him with the care of one of her temples. But this distinguishing favour of the goddess rendered him vain and aspiring; and when Epaphus, the son of Io, had told him, to check his pride, that he was not the son of Phoebus, Phaeton resolved to know his true origin, and at the instigation of his mother he visited the palace of the Sun. He begged Phoebus, that, if really his father, he would give him incontestable proofs of his paternal tenderness, and convince the world of his legitimacy. Phoebus received him with great tenderness, and swore by Styx to grant whatever he requested, as a proof of his acknowledging him as his son. The youth boldly asked the direction of the chariot of the sun for one day. His father, grieved and surprised at this demand, used every argument to dissuade him from the rash attempt; but all was in vain; and being by his oath reduced to submit to the obstinacy of Phaeton, he intrusted him with the reins, after he had directed him how to use them. The young adventurer was, however, soon made sensible of his madness. Unable to guide the fiery steeds, he slackened the reins, upon which Jupiter, to prevent his consuming the heavens and the earth, struck him with a thunderbolt, and hurled him from his seat into the river Eridanus or Po. His sisters Phaëthusa, Lam-betia, and Phoebe, lamenting his loss upon its banks, were changed by the gods into black poplar trees; and Cygnus, king of Liguria, also grieving at his fate, was transformed into a swan. The poets say, that whilst Phaeton was driving the chariot of his father, the blood of the Ethiopians was dried up, and their skin became black; a colour which is still preserved amongst the greater part of the inhabitants of the torrid zone. The territories of Libya were also, they tell us, parched up, on account of their too great vicinity to the sun; and ever since, Africa, unable to recover her original verdure and fruitfulness, has exhibited a sandy country and uncultivated waste. According to those who explain this poetical fable, Phaeton was a Ligurian prince, who studied astronomy, and in whose age the country situated on the Po was visited with uncommon heats.
PHAK, a district of Afghanistan, in the province of Cashmere. It is a romantic country, containing a beautiful lake, on which are some artificial islands. It is bounded on the west by the river Jhylum, and is situated in the thirty-fifth degree of north latitude.
PHALANX, in Grecian antiquity, a dense military formation, originally invented by the Greeks, but finally perfected by the Macedonians, under whom it became an invincible order of battle. See the article Army, in which the leading characteristics of this remarkable formation are fully explained.
PHALARIS, the tyrant of Agrigentum, of whom only a few facts have been transmitted to us, upon which any dependence can be placed. Ancient writers are not agreed as to the precise period when he began to reign, but Eusebius fixes the commencement of it b. c. 570, and his death b. c. 555. His father’s name was Leodamas, a native of Astypalaea, an island in the Aegean Sea, where Phalaris was born. A dream of his mother is said to have prognosticated the cruelty of her unborn son. (Cic. Div. i. 23.) When he was grown to manhood, he made an at tempt to seize upon the government of his native country, but was obliged to fly. Hp took refuge at Agrigentum, where he contrived to ingratiate himself with the people, and by a stratagem (Polyaen. v. 1) got possession of the supreme authority, which he exercised at first with much moderation. The Agrigentines, however, refused to submit quietly to his sway, and Phalaris found himself obliged to maintain by severity that power which he had so unjustly acquired. It is not unlikely that the ancients gave an exaggerated account of his cruelties, with the view of inspiring a hatred of tyranny. Athenaeus speaks of his roasting children alive, and Aristotle states that he actually ate them; but such accounts can scarcely he credited. Perillus, an Athenian artist, is said to have constructed a brazen bull, in which the victims of Phalaris might be roasted; and when he expected to have been highly rewarded, the tyrant ordered him to be shut up in his own horrible machine. This story was doubted by Timaeus {Schol. Find. Pyth. i. 185), but Diodorus Siculus asserts its truth (xiii. 90, xix. 108). When Agrigentum was taken by the Carthaginians, they carried the bull to Carthage, and when that city was destroyed by Scipio Africanus, B. c. 146, it was presented by him to the Agrigentines. (Cic. Verr. iv. 33.) Authors are not agreed as to the mode of his death, but the most probable opinion is that the Agrigentines, tired of his cruelties, stoned him to death. {Off. ii∙ 7.) We possess a collection of letters under the name of Phalaris, which Boyle, who has edited them, tries to prove the genuine productions of the tyrant; but there can be no doubt that they were written by some of the later sophists. They were published for the first time by Justinopolitanus, at Venice, 1498, in 4to. The best editions are those of Oxford, 1695, 1718, in 8vo, with a Latin translation, notes, and a dissertation of Boyle ou the life of Phalaris; and that of Groningen, 1777, in 4to, which was begun by Lennep and finished by Walkenaer. (See the Dissertation of Dodwell, JDe Aeiate Phalaridis; and the Answer of Bentley.)
PHALERAE, amongst the ancient Romans, were military rewards bestowed for signal acts of bravery. Authors are not agreed whether the phalerae were a suit of rich trappings for a horse, or golden chains something like the torques i but so formed as to hang down to the breast, and display a greater profusion of ornament.' The latter opinion appears to be the more prevalent one, but both are perhaps true.
PHALEUCIAN Verse, in ancient poetry, a kind of verse consisting of five feet; the first of which is a spondee, the second a dactyl, and the three last trochees.
PHANTASIA was the daughter of Nicarchus of Memphis in Egypt. It has been supposed that she wrote a poem on the Trojan war, and another on the return of Ulysses to Ithaca, compositions from which Homer is supposed to have copied the greater part of his Iliad and Odyssey when he visited Memphis, where they were deposited.
PHANTASM, a term sometimes used as synonymous with the idea or notion retained in the mind, of an external object. See Metaphysics.
PHANTASY, or Fancy, the imagination, one of the powers of the mind, by which the species of objects received through the external organs of sense are retained, recalled, further examined, and either compounded or divided. See Metaphysics.
PHANUEL, of the tribe of Asher, the father of a holy widow and prophetess called Anna, who was in the temple when our Saviour was presented there by his parents (Luke, ii. 36, 37, 38).
PHAON, a young man of Mitylene, in the island of Lesbos, who received from Venus, as fable reports, an alabaster vase filled with an essence which had the virtue of conferring beauty. He had no sooner anointed his body [7:17:339]with it than he became the most beautiful of men. The ladies of Mitylene fell desperately in love with him; and the celebrated Sappho threw herself from the crest of a precipice because he refused to encourage her passion.
PHARAMOND is the name given by the generality of historians to the first king of France. He is said to have reigned at Treves, and over a part of France, about the year 420, and to have been succeeded by his son Clodion; but the account which is given of these two princes is very-uncertain. It is probable that Pharamond was no more than a general of an army, or the head of a military society of Franks, who were masters of their persons and their fortunes. Gregory of Tours, the author of a curious history of the Franks, appears to have entertained this opinion.
PHARAON, or Pharo, is the name of a game of chance. The principal rules of pharo are as follow: The banker holds a pack, consisting of fifty-two cards; he draws all the cards, one after the other, and lays them down alternately at his right hand and his left; then the ponte may at his pleasure set one or more stakes upon one or more cards, either before the banker has begun to draw the cards, or after he has drawn any number of couples. The banker wins the stake of the ponte when the card of the ponte comes out in an odd place on his right hand, but loses as much to the ponte when it comes out in an even place on his left hand. The banker wins half the ponte’s stake when it happens to be twice in one couple. When the card of the ponte being but once in the stock happens to be the last, the ponte neither wins nor loses; and the card of the ponte being but twice in the stock, and the last couple containing his card twice, he then loses his whole stake. Demoivre has shown how to find the gain of the banker in any circumstance of cards remaining in the stock, and of the number of times that the ponte’s card is contained in it. Of this problem he enumerates four cases, viz. when the ponte’s card is once, twice, three, or four times in the stock. In the first case, the gain of the banker is n being the number of cards in the stock. In the second case, his gain is

2 × y ι 2 ⅜ n + 1 . 1 1 + τ> θr ι τ> supposing y = ⅜. η X η — 1 η X n — 1 η χ n — 1 ri ° i, 2 . 3v 3

In the third case, his gain is - 1 , or τ , to 2 χ n — l’ n × n — 1 supposing y — ½. In the fourth case, the gain of the i , 1 1 il . 2 n — 5 banker, or the loss of the ponte, is - ιι. or n — 1 χ n — 3 i,

-, supposing y = ½. Demoivre has cal- 2χn— 1×λ — 3 rr ° 2 culated a table, exhibiting the gain or loss in any particular circumstance of the play; and he observes, that at this play the least disadvantage of the ponte, under the same circumstances of cards remaining in the stock, is when the card of the ponte is but twice in it, the next greater when three times, the next when once, and the greatest when four times. He has also demonstrated, that the whole gain per cent, of the banker, upon all the money that is adventured at this game, is L.2. 19s. lOd. (See De· moivre’s Doctrine of Chances.)
PHARMACI were two persons employed in the lustration or purification of cities. Some say that they were both men; but others maintain, that a man to represent the males, and a woman to represent the females, performed this office. They offered sacrifice, and wore figs about their necks; those of the men being blackish, and those of the women white. Figs were an emblem of fertility, which they doubtless prayed for on these solemn occasions.
PHARMACEUTICAL, any thing connected with pharmacy, or the processes employed in the preparation of medicines.
PHARMACOCHEMIA, an obsolete term, denoting that part of the chemical art which treats of the preparation' of medicines, and used in contradistinction to that of chemistry, which was wholly employed about the transmutation of metals by means of the philosopher’s stone, and hence called spagirwo-chemia.
PHARMACOPOEIA (from <ραgμακον, remedy, and πo∕≡∕y, to make), means a dispensatory, or a treatise describing the preparations of the several kinds of medicines, with their uses, modes of application, and so forth.
PHARMACOPOLA, or Pharmacopeius, an apothecary, or a person who prepares and sells medicines. This word, which is rarely used except in the way of ridicule, is composed of φαξμακοv, medicine, and ∙κο ∖ ειν, to sell.
PHARMACUM, φαζμακον, a medicine or medicament, either of a salutary or deleterious quality.
PHARMACY, the art of preparing, preserving, and compounding medicines. See Materia Medica, and Therapeutics.
PHAROS, a small oblong island, adjoining the continent of Egypt, and over-against Alexandria. On this island stood a lighthouse of the same name, having four sides, each a stadium in length, and a tower so elevated as to be seen nearly a hundred miles off. Some affirm that each of its four corners rested on a large sea-crab of hard transparent stone brought from Ethiopia or Memphis; but others imagine that the crabs were only added externally to the base by way of ornament, or as emblematical of its situation and use. The architect was Sostrates the Cnidian, as appears by an inscription engraved upon the tower, under Ptolemy Philadelphus, who expended upon it eight hundred talents. On account of the port of Alexandria, the entrance to which was difficult and dangerous, the Pharos was called “the key of the Egyptian Sea,” and even of Egypt itself; and Pharos, from being originally a proper name, at length became an appellative to denote all kinds of lighthouses.

Pharos, a lighthouse or pile of building, raised near a port, where fire is kept burning in the night, to guide and direct vessels near at hand. The pharos of Alexandria, built on the island of Pharos, was anciently so famous that it communicated its name to all the rest. This magnificent tower consisted of several stories and galleries, with a lantern at the top, in which a light being kept continually burning, might be seen many leagues at sea, and along the coast. It was accounted one of the seven wonders of the world. It was built by the celebrated architect Sostrates, a native of Cnidus, or, according to some, by Dei-phanes, the father of Sostrates, and cost Ptolemy Philadelphus eight hundred talents. See Sea-Lights.
PHARSALIA, in Ancient Geography, a town of the Phthiotes, a district of Thessaly, near Pherae and Larissa. To this last place Pompey fled from the plains of Pharsalus; it is watered by the river Enipeus, which falls into the Apidamus, and both together unite with the Peneus. Between Pharsalia and Enipeus Pompey drew up his men at the decisive battle of Pharsalia. See Rome.
PHASES, in Astronomy, a word formed from the Greek verb φαινω, to appear, are the several appearances or quantities of illumination of the moon, Venus, Mercury, and the other planets. See Astronomy.
PHEBE, a deaconess of the port of Corinth, called Cenchrea. St Paul had a particular esteem for this holy woman; and Theodoret thinks the apostle lodged for some time at her house, whilst he continued at or near Corinth. It is thought that she brought to Rome the epistle he addressed to the Romans, in which she is recommended in so advantageous a manner. The apostle says (Rom. xvi. 1, 2), “I commend unto you Phebe our sister, who is a servant of the church which is at Cenchrea, that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you; for she hath been a succourer of many, and of myself also.” Some moderns have advanced a notion that Phebe was the wife of St Paul; but none of the ancients has said any thing to justify such an opinion. It is generally supposed that, in quality of deaconess, she was employed by the church in Some ministrations suitable to her sex and condition; as to visit and instruct the Christian women, to attend them in their sickness, and to distribute alms amongst them.
PHEGOR, or Peor, a deity worshipped at a very early period by the Midianites and Moabites, and probably by all the other tribes who then inhabited Syria. Much has been said concerning the functions of this god, and the rank which he held amongst the Pagan divinities; and many conjectures have been formed concerning the origin of his name. But most of these appear to have no better foundation than the senseless dreams of the Jewish rabbin. Phegor, or Peor, is undoubtedly the same with the Hebrew word pechor, which signifies “aperuit,” and probably refers to the prophetic influence always attributed to the solar deity, by which he opened or discovered things to come. Accordingly we find Phegor or Peor generally joined to Baal or Bel, which was the Syrian and Chaldaean name of the sun after he became an object of worship; and hence Bel-phegor must have been the sun worshipped by some particular rites, or under some particular character.
PHENGITES, amongst the ancients, the name of a beautiful species of alabaster. It is a rude irregular mass, very brittle and friable, but of a brightness superior to that of most other marbles, and excelling them all in transparency.
PHEONS, in Heraldry, the barbed heads of darts, arrows, or other weapons.
PHERECRATES, a writer of the ancient comedy, was [7:17:342] a native of Athens, and contemporary of Plato, Aristophanes, Phrynichus, and Eupolis. According to Suidas, he was a soldier in his youth, but afterwards attached himself to the stage, and became one of the most successful dramatic writers. We know that he exhibited a play entitled Savages (Αyg∕o∕), b. c. 420 (Plato, Protag. 327, d; Athen. V. 218, d). He invented a species of verse, called from his name Pherecratian, consisting of a spondee, and the two last feet of an hexameter line. Suidas attributes seventeen plays to him, referring probably to those only which he considered as genuine, since the titles of twenty are found in Athenaeus. The fragments of Pherecrates have been collected by Hertel in Vetustissimorum Comicoum Sententiae, p. 340-57. Of all the fragments of Pherecrates, the most remarkable is that entitled Cheiron, in which he introduces music, clad in rags, to which state she says she has been reduced by Melanippides, Phryoris, and Timotheus, the authors of some innovations on that art. (See Mém. de l’Acad. des Inscript. XV. 330.)
PHERECYDES, a Greek philosopher of the island of Syros, one of the Cyclades, was the son of Badys, and the pupil of the celebrated Pittacus of Mitylene. The exact date of his birth and death is unknown,* but he flourished B. c. 544, being a contemporary of Thales, Anaximenes, Anacreon, and Hipponax. There is some doubt whether he is not the astronomer Pherecydes who constructed a sun-dial at Syros; but as this person is said to have been the master of Thales, it is more likely that there was another of an earlier date. The philosopher was the instructor of Pythagoras, and is said to have foretold earthquakes by observing the movement of water in wells (Cic. Tus. i. 16; Div. i. 50). There were various accounts respecting his death, but most are agreed that he was devoured by worms and insects like Sylla; and the reason assigned was, that he had offended Apollo, because he said that he lived very happily though he had never sacrificed to the gods. (Aelian. V. H. iv. 28.) Pherecydes was the author of a work on Nature and on the Gods, being the first of the Greeks who wrote on this subject. (Diogenes Laertius, Life of Pherecydes.') The fragments of Pherecydes have been collected by Auguste Wolf, in the first part of his Litterarische Analecten, Berlin, 1817.

Pherecydes, an historian of the island of Leros, in the Aegean Sea, is satisfactorily proved by Vossius {De Hist. Groecis, p. 444) to be the same who is called an Athenian by some. He flourished b. c. 480, in the reign of Darius Hystaspes, and preceded Herodotus by a few years. He is said to have made a collection of the poems of Orpheus, to have written on the genealogy of the gods (Theogoneia) in ten books, on the mythological part of the history of Athens (’ Α,υτ(ιχ0ονας) in ten books, and moral maxims in hexameter verse. The fragments of Pherecydes, along with those of Acusilaüs, have been published by Sturz, Gera, 1789,1798, with a learned dissertation.
PHIDIAS, a celebrated Greek statuary, was the son of Charmidas, a native of Athens, and flourished b. c. 444, in the age of Pericles, being the contemporary of Alcamenes, Critias, Hegias, and Nestocles. In his representations of the gods he was so successful that it was said he must either have visited heaven, or the gods must have descended to him. (Analect. Brunck. vol. ii. p. 225.) One of the finest of his works was his statue of Jupiter Olympius, in the temple of Olympia. It was made of ivory and gold, and was of such colossal size, that being seated, it appeared, that if it rose up, it could carry away the roof. Being asked by his brother Panaenus what model he had followed in his representation of the god, Phidias referred him to the portrait of Jupiter given by Homer {Iliad, i. 528- 530). His statue of Minerva at Athens was also very much admired, and the shield of the goddess presented a fine specimen of bas-relief. Along the edge was sculptured the battle of the Amazons, and in the hollow part the battle of the gods and giants. (Strab. viii. 353; Plin. xxxvi. 4, 7; Paus. v. 10, 2; Quint, xii. 10, 1; Vai. Max. iii. 7, 4. In the time of Pliny, there was a Venus by him, in the porticoof Octavia; and at present there is a magnificent colossal statue of a man curbing a fiery steed, placed before the palace of the Vatican at Rome, which is inscribed with the name of Phidias, but the group has no right to be considered as his production. Phidias was the teacher of Alcamenes, Agoracritus, and Colotes. (Plin. xxxiv. 19, 1-5, XXXV. 34, 1.)
PHIDITIA, in Grecian antiquity, feasts celebrated with great frugality at Sparta. They were held in the public places and in the open air. Rich and poor assisted at them equally, and upon the same footing; their design being to keep up peace, friendship, good understanding, and equality amongst the citizens, great and small. It is said that those who attended this feast brought each a bushel of flour, eight measures of wine, five pounds of cheese, and two pounds and a half of figs, with some money.
PHILA, in Mythology, one of the attributes of Venus, which distinguished her as the mother of love; from ^ικειν, to love.
PHILADELPHUS, vaAntiquity, was a title or surname borne by several ancient kings, being formed from the Greek φι ∖ ος, friend, and αδελφος, brother ; that is, one who loves his brother or brethren.
PHILAENI, were two brothers, citizens of Carthage, who sacrificed their lives for the benefit of their country. At the time when the Carthaginians ruled over the greater part of Africa, the Cyrenians were also a great and wealthy people. The intervening country being all sandy, and of an uniform appearance, there was neither river nor mountain to distinguish their limits; a circumstance which involved them in frequent disputes and contentions. After their armies and fleets had often been routed and put to flight on both sides, and they had weakened one another greatly, fearing lest, by and by, some third people should fall upon the conquered and the conquerors, both parties agreed to a cessation of arms, which was followed by an engagement, “that upon a day appointed deputies should set out from their respective homes, and the place where they met one another should be accounted the common boundary of both nations.” Accordingly, the two brothers called Philaeni, when sent from Carthage, made all despatch to perform their journey. The Cyrenians, who proceeded more slowly, found themselves somewhat late; and becoming apprehensive of punishment for mismanaging the affair, charged the Carthaginians with setting out before the appointed time, and made a mighty bustle about it, being resolved not to be overreached. But as the Carthaginians declared their willingness to accept any other terms, provided only these were fair, the Cyrenians made this proposal to the Carthaginians, viz. either to be buried alive in the place which they claimed as the boundary to their nation, or to advance forward to whatever place they inclined upon the same condition. The Philaeni accepted the offer, and, sacrificing themselves to their country, were actually buried alive. In the spot where they were interred the Carthaginians dedicated to the memory of the two brothers altars, which, being called Arae Philaenorum, served as a boundary to the empire of the Carthaginians, which now extended from this monument to the Pillars of Hercules, or, according to the observations of the moderns, about 1420 geographical miles. Sallust, in his history of the Jugurthan war, records the singular circumstance here related.