[1] Judaism was long accustomed to lay claim to an esoteric
tradition. Thus though it insisted on the exclusive canonicity of the
24 books, it claimed the possession of an oral law handed down from
Moses, and just as the apocryphal books overshadowed in certain
instances the canonical scriptures, so often the oral law displaced
the written in the regard of Judaism.
[2] See Porter in Hastings' _Bible Dict._ i. 113
[3] The New Testament shows undoubtedly an acquaintance with several
of the apocryphal books. Thus James i. 19 shows dependence on Sirach
v. 11, Hebrews i. 3 on Wisdom vii. 26, Romans ix. 21 on Wisdom xv. 7,
2 Cor. v. 1, 4 on Wisdom ix. 15, &c.
[4] Thus some of the additions to Daniel and the Prayer of Manasses
are most probably derived from a Semitic original written in
Palestine, yet in compliance with the prevailing opinion they are
classed under Hellenistic Jewish literature. Again, the Slavonic
Enoch goes back undoubtedly in parts to a Semitic original, though
most of it was written by a Greek Jew in Egypt.
[5] These editors have discovered (1907) a gospel fragment of the 2nd
century which represents a dialogue between our Lord and a chief
priest--a Pharisee.
APODICTIC (Gr. [Greek: apodeiktikos], capable of demonstration), a
logical term, applied to judgments which are necessarily true, as of
mathematical conclusions. The term in Aristotelian logic is opposed to
dialectic, as scientific proof to probable reasoning. Kant contrasts
apodictical with problematic and assertorical judgments.
APOLDA, a town of Germany, in the grand-duchy of Saxe-Weimar, near the
river Ilm, 9 m. E. by N. from Weimar, on the main line of railway from
Berlin via Halle, to Frankfort-On-Main. Pop. (1900) 20,352. It has few
notable public buildings, but possesses three churches and monuments to
the emperor Frederick III. and to Christian Zimmermann (1759-1842), who,
by introducing the hosiery and cloth manufacture, made Apolda one of the
most important places in Germany in these branches of industry. It has
also extensive dyeworks, bell foundries, and manufactures of steam
engines, boilers and bicycles.
APOLLINARIS, "the Younger" (d. A.D. 390), bishop of Laodicea in Syria.
He collaborated with his father Apollinaris the Elder in reproducing the
Old Testament in the form of Homeric and Pindaric poetry, and the New
after the fashion of Platonic dialogues, when the emperor Julian had
forbidden Christians to teach the classics. He is best known, however,
as a warm opponent of Arianism, whose eagerness to emphasize the deity
of Christ and the unity of His person led him so far as a denial of the
existence of a rational human soul ([Greek: nous]) in Christ's human
nature, this being replaced in Him by a prevailing principle of
holiness, to wit the Logos, so that His body was a glorified and
spiritualized form of humanity. Over against this the orthodox or
Catholic position maintained that Christ assumed human nature in its
entirety including the [Greek: nous], for only so could He be example
and redeemer. It was held that the system of Apollinaris was really
Docetism (see DOCETAE), that if the Godhood without constraint swayed
the manhood there was no possibility of real human probation or of real
advance in Christ's manhood. The position was accordingly condemned by
several synods and in particular by that of Constantinople (A.D. 381).
This did not prevent its having a considerable following, which after
Apollinaris's death divided into two sects, the more conservative taking
its name (Vitalians) from Vitalis, bishop of Antioch, the other
(Polemeans) adding the further assertion that the two natures were so
blended that even the body of Christ was a fit object of adoration. The
whole Apollinarian type of thought persisted in what was later the
Monophysite (q.v.) school.
Although Apollinaris was a prolific writer, scarcely anything has
survived under his own name. But a number of his writings are
concealed under the names of orthodox Fathers, e.g. [Greek: He kata
meros pistis], long ascribed to Gregory Thaumaturgus. These have been
collected and edited by Hans Lietzmann.
He must be distinguished from the bishop of Hierapolis who bore the
same name, and who wrote one of the early Christian "Apologies" (c.
170). See A. Harnack, _History of Dogma_, vols. iii. and iv. _passim_;
R.L. Ottley, _The Doctrine of the Incarnation_; G. Voisin,
_L'Apollinarisme_ (Louvain, 1901); H. Lietzmann, _Apollinaris von
Laodicea und seine Schule_ (Tubingen, 1905).
APOLLINARIS, SULPICIUS, a learned grammarian of Carthage, who flourished
in the 2nd century A.D. He taught Pertinax--himself a teacher of grammar
before he was emperor,--and Aulus Gellius, who speaks of him in the
highest terms (iv. 17). He is the reputed author of the metrical
arguments to the _Aeneid_ and to the plays of Terence and (probably)
Plautus (J.W. Beck, _De Sulpicio Apollinari_, 1884).
APOLLINARIS SIDONIUS, CAIUS SOLLIUS (c. 430-487 or 488), Christian
writer and bishop, was born in Lyons about A.D. 430. Belonging to a
noble family, he was educated under the best masters, and particularly
excelled in poetry and polite literature. He married (about 452)
Papianilla, the daughter of Avitus, who was consul and afterwards
emperor. But Majorianus, in the year 457, having deprived Avitus of the
empire and taken the city of Lyons, Apollinaris fell into the hands of
the enemy. The reputation of his learning led Majorianus to treat him
with the greatest respect. In return Apollinaris composed a panegyric in
his honour (as he had previously done for Avitus), which won for him a
statue at Rome and the title of count. In 467 the emperor Anthemius
rewarded him for the panegyric which he had written in honour of him by
raising him to the post of prefect of Rome, and afterwards to the
dignity of a patrician and senator. In 472, more for his political than
for his theological abilities, he was chosen to succeed Eparchius in the
bishopric of Arverna (Clermont). On the capture of that city by the
Goths in 474 he was imprisoned, as he had taken an active part in its
defence; but he was afterwards restored by Euric, king of the Goths, and
continued to govern his bishopric as before. He died in A.D. 487 or 488.
His extant works are his _Panegyrics_ on different emperors (in which he
draws largely upon Statius, Ausonius and Claudian); and nine books of
_Letters_ and _Poems_, whose chief value consists in the light they shed
on the political and literary history of the 5th century. The _Letters_,
which are very stilted, also reveal Apollinaris as a man of genial
temper, fond of good living and of pleasure. The best edition is that in
the _Monumenta Germaniae Historica_ (Berlin, 1887), which gives a survey
of the manuscripts.
Apollinaris Sidonius (the names are commonly inverted by the French)
is the subject of numerous monographs, historical and literary. See,
for bibliography, A. Molinier, _Sources de l'histoire de France_, no.
136 (vol. i.). S. Dill, _Roman Society in the Fifth Century_, and T.
Hodgkin, _Italy and her Invaders_ (vol. vii.), contain interesting
sections on Apollinaris. See also Teuffel and Ebert's histories of
Latin literature.
APOLLO (Gr. [Greek: Apollon, Apellon]), in Greek mythology, one of the
most important and many-sided of the Olympian divinities. No
satisfactory etymology of the name has been given, the least improbable
perhaps being that which connects it with the Doric [Greek: apella]
("assembly")[1] so that Apollo would be the god of political life (for
other suggested derivations, ancient and modern, see C. Wernicke in
Pauly-Wissowa's _Realencyclopadie_). The derivation of all the functions
assigned to him from the idea of a single original light- or sun-god,
worked out in his _Lexikon der Mythologie_ by Roscher, who regards it as
"one of the most certain facts in mythology," has not found general
acceptance, although no doubt some features of his character can be
readily explained on this assumption.
In the legend, as set forth in the Homeric hymn to Apollo and the ode of
Callimachus to Delos, Apollo is the son of Zeus and Leto. The latter,
pursued by the jealous Hera, after long wandering found shelter in Delos
(originally Asteria), where she bore a son, Apollo, under a palm-tree at
the foot of Mount Cynthus. Before this, Delos--like Rhodes, the centre
of the worship of the sun-god Helios, with whom Apollo was wrongly
identified in later times--had been a barren, floating rock, but now
became stationary, being fastened down by chains to the bottom of the
sea. Apollo was born on the 7th day ([Greek: Ebdomagenes]) of the month
Thargelion according to Delian, of the month Bysios according to
Delphian, tradition. The 7th and 20th, the days of the new and full
moon, were ever afterwards held sacred to him. In Homer Apollo appears
only as the god of prophecy, the sender of plagues, and sometimes as a
warrior, but elsewhere as exercising the most varied functions. He is
the god of agriculture, specially connected with Aristaeus (q.v.),
which, originally a mere epithet, became an independent personality
(see, however, Farnell, _Cults of the Greek States_, iv. 123). This side
of his character is clearly expressed in the titles _Sitalcas_
("protector of corn"); _Erythibius_ ("preventer of blight"); _Parnopius_
("destroyer of locusts"); _Smintheus_ ("destroyer of mice"), in which,
however, some modern inquirers see a totemistic significance (e.g. A.
Lang, "Apollo and the Mouse," in _Custom and Myth_, p. 101; against
this, W.W. Fowler, in _Classical Review_, November 1892); _Erithius_
("god of reapers"); and _Pasparius_ ("god of meal"). He is further the
god of vegetation generally--_Nomios_, "god of pastures" (explained,
however, by Cicero, as "god of law"), _Hersos_, "sender of the
fertilizing dew." Valleys and groves are under his protection, unless
the epithets _Napaeus_ and _Hylates_ belong to a more primitive aspect
of the god as supporting himself by the chase, and roaming the glades
and forests in pursuit of prey. Certain trees and plants, especially the
laurel, were sacred to him. As the god of agriculture and vegetation he
is naturally connected with the course of the year and the arrangement
of the seasons, so important in farming operations, and becomes the
orderer of time (_Horomedon_, "ruler of the seasons"), and frequently
appears on monuments in company with the Horae.
Apollo is also the protector of cattle and herds, hence _Poimnius_ ("god
of flocks"), _Tragius_ ("of goats"), _Kereatas_ ("of horned animals").
_Carneius_ (probably "horned") is considered by some to be a pre-Dorian
god of cattle, also connected with harvest operations, whose cult was
grafted on to that of Apollo; by others, to have been originally an
epithet of Apollo, afterwards detached as a separate personality
(Farnell, _Cults_, iv. p. 131). The epithet _Maleatas_, which, as the
quantity of the first vowel (a) shows,[2] cannot mean god of "sheep" or
"the apple-tree," is probably a local adjective derived from Malea
(perhaps Cape Malea), and may refer to an originally distinct
personality, subsequently merged in that of Apollo (see below). Apollo
himself is spoken of as a keeper of flocks, and the legends of his
service as a herdsman with Laomedon and Admetus point in the same
direction. Here probably also is to be referred the epithet _Lyceius_,
which, formerly connected with [Greek: luk-] ("shine") and used to
support the conception of Apollo as a light-god, is now generally
referred to [Greek: Lukos] ("wolf") and explained as he who keeps away
the wolves from the flock (cf. [Greek: Lukoergos, Lukoktonos]). In
accordance with this, the epithet [Greek: Lukogenes] will not mean "born
of" or "begetting light," but rather "born from the she-wolf," in which
form Leto herself was said to have been conducted by wolves to Delos.
The consecration of the wolf to Apollo is probably the relic of an
ancient totemistic religion (Farnell, _Cults_, i. 41; W. Robertson
Smith, _Religion of the Semites_, new ed., 1894, p. 226).
With the care of the fruits of the earth and the lower animals is
associated that of the highest animal, man, especially the youth on his
passage to manhood. As such Apollo is [Greek: kourotrophos] ("rearer of
boys") and patron of the palaestra. In many places gymnastic contests
form a feature of his festivals, and he himself is proficient in
athletic exercises ([Greek: enagonios]). Thus he was supposed to be the
first victor at the Olympic games; he overcomes Hermes in the foot-race,
and Ares in boxing.
The transition is easy to Apollo as a warlike god; in fact, the earlier
legends represent him as engaged in strife with Python, Tityus, the
Cyclopes and the Aloidae. He is _Boedromios_ ("the helper"), _Eleleus_
("god of the war-cry"), and the Paean was said to have been originally a
song of triumph composed by him after his victory over Python. In Homer
he frequently appears on the field, like Ares and Athene, bearing the
aegis to frighten the foe. This aspect is confirmed by the epithets
_Argyrotoxos_ ("god of the silver bow"), _Hecatebolos_ ("the shooter
from afar"), _Chrysaoros_ ("wearer of the golden sword"), and his
statues are often equipped with the accoutrements of war.[3]
The fame of the Pythian oracle at Delphi, connected with the slaying of
Python by the god immediately after his birth, gave especial prominence
to the idea of Apollo as a god of prophecy. Python, always represented
in the form of a snake, sometimes nameless, is the symbol of the old
chthonian divinity whose home was the place of "enquiry" ([Greek:
pythesthai]). When Apollo Delphinius with his worshippers from Crete
took possession of the earth-oracle Python, he received in consequence
the name Pythius. That Python was no fearful monster, symbolizing the
darkness of winter which is scattered by the advent of spring, is shown
by the fact that Apollo was considered to have been guilty of murder in
slaying it, and compelled to wander for a term of years and expiate his
crime by servitude and purification. Possibly at Delphi and other places
there was an old serpent-worship ousted by that of Apollo, which may
account for expiation for the slaying of Python being considered
necessary. In the solar explanation, the serpent is the darkness driven
away by the rays of the sun. (On the Delphian cult of Apollo and its
political significance, see AMPHICTYONY, DELPHI, ORACLE; and Farnell,
_Cults_, iv. pp. 179-218.) Oracular responses were also given at Claros
near Colophon in Ionia by means of the water of a spring which inspired
those who drank of it; at Patara in Lycia; and at Didyma near Miletus
through the priestly family of the Branchidae. Apollo's oracles, which
he did not deliver on his own initiative but as the mouthpiece of Zeus,
were infallible, but the human mind was not always able to grasp their
meaning; hence he is called _Loxias_ ("crooked," "ambiguous"). To
certain favoured mortals he communicated the gift of prophecy
(Cassandra, the Cumaean sibyl, Helenus, Melampus and Epimenides).
Although his favourite method was by word of mouth, yet signs were
sometimes used; thus Calchas interpreted the flight of birds; burning
offerings, sacrificial barley, the arrow of the god, dreams and the lot,
all played their part in communicating the will of the gods.
Closely connected with the god of oracles was the god of the healing
art, the oracle being frequently consulted in cases of sickness. These
two functions are indicated by the titles _Iatromantis_ ("physician and
seer") and _Oulios_, probably meaning "health-giving" (so Suidas) rather
than "destructive." This side of Apollo's character does not appear in
Homer, where Paieon is mentioned as the physician of the gods. Here
again, as in the case of Aristaeus and Carneius, the question arises
whether Paean (or Paeon) was originally an epithet of Apollo,
subsequently developed into an independent personality, or an
independent deity merged in the later arrival (Farnell, _Cults_, iv. p.
234). According to Wilamowitz-Mollendorff in his edition of Isyllus, the
epithet Maleatas alluded to above is also connected with the functions
of the healing god, imported into Athens in the 4th century B.C. with
other well-known health divinities. In this connexion, it is said to
mean the "gentle one," who gave his name to the rock Malion or Maleas
(O. Gruppe, _Griechische Mythologie_, ii. 1442) on the Gortynian coast.
Apollo is further supposed to be the father of Asclepius (Aesculapius),
whose ritual is closely modelled upon his. The healing god could also
prevent disease and misfortune of all kinds: hence he is [Greek:
alexikakos] ("averter of evil") and [Greek: apotropaios]. Further, he is
able to purify the guilty and to cleanse from sin (here some refer the
epithet [Greek: iatromantis], in the sense of "physician of the soul").
Such a task can be fitly undertaken by Apollo, since he himself
underwent purification after slaying Python. According to the Delphic
legend, this took place in the laurel grove of Tempe, and after nine
years of penance the god returned, as was represented in the festival
called Stepterion or Septerion (see A. Mommsen, _Delphika_, 1878). Thus
the old law of blood for blood, which only perpetuated the crime from
generation to generation, gave way to the milder idea of the expiatory
power of atonement for murder (cf. the court called [Greek: to epi
Delphinio] at Athens, which retained jurisdiction in cases where
justifiable homicide was pleaded).
The same element of enthusiasm that affects the priestess of the oracle
at Delphi produces song and music. The close connexion between prophecy
and song is indicated in Homer (_Odyssey_, viii. 488), where Odysseus
suggests that the lay of the fall of Troy by Demodocus was inspired by
Apollo or the Muse. The metrical form of the oracular responses at
Delphi, the important part played by the paean and the Pythian nomos in
his ritual, contributed to make Apollo a god of song and music, friend
and leader of the Muses ([Greek: mousagetes]). He plays the lyre at the
banquets of the gods, and causes Marsyas to be flayed alive because he
had boasted of his superior skill in playing the flute, and the ears of
Midas to grow long because he had declared in favour of Pan, who
contended that the flute was a better instrument than Apollo's
favourite, the lyre.
A less important aspect of Apollo is that of a marine deity, due to the
spread of his cult to the Greek colonies and islands. As such, his
commonest name is _Delphinius_, the "dolphin god," in whose honour the
festival Delphinia was celebrated in Attica. This cult probably
originated in Crete, whence the god in the form of a dolphin led his
Cretan worshippers to the Delphian shore, where he bade them erect an
altar in his honour. He is _Epibaterius_ and _Apobaterius_ ("embarker"
and "disembarker"), _Nasiotas_ ("the islander"), _Euryalus_ ("god of the
broad sea"). Like Poseidon, he looks forth over his watery kingdom from
lofty cliffs and promontories ([Greek: aktaios], and perhaps [Greek:
akritas]).
These maritime cults of Apollo are probably due to his importance as the
god of colonization, who accompanied emigrants on their voyage. As such
he is [Greek: agetor] ("leader"), [Greek: oikistes] ("founder"), [Greek:
domatites] ("god of the home"). As _Agyieus_ ("god of streets and
ways"), in the form of a stone pillar with painted head, placed before
the doors of houses, he let in the good and kept out the evil (see
Farnell, _Cults_, iv. p. 150, who takes Agyieus to mean "leader"); on
the epithet _Prostaterius_, he who "stands before the house," hence
"protector," see G.M. Hirst in _Journal of Hellenic Studies_, xxii.
(1902). Lastly, as the originator and protector of civil order, Apollo
was regarded as the founder of cities and legislation. Thus, at Athens,
Apollo _Patroos_ was known as the protector of the lonians, and the
Spartans referred the institutions of Lycurgus to the Delphic oracle.
It has been mentioned above that W.H. Roscher, in the article "Apollo"
in his _Lexikon der Mythologie_, derives all the aspects and functions
of Apollo from the conception of an original light-and sun-god. The
chief objections to this are the following. It cannot be shown that on
_Greek_ soil Apollo originally had the meaning of a sun-god; in Homer,
Aeschylus and Plato, the sun-god Helios is distinctly separated from
Phoebus Apollo; the constant epithet [Greek: Phoibos], usually explained
as the brightness of the sun, may equally well refer to his physical
beauty or moral purity; [Greek: lykegenes] has already been noticed. It
is not until the beginning of the 5th century B.C. that the
identification makes its appearance. The first literary evidence is a
fragment of Euripides (_Phaethon_), in which it is especially
characterized as an innovation. The idea was taken up by the Stoics, and
in the Roman period generally accepted. But the fact of the gradual
development of Apollo as a god of light and heaven, and his
identification with foreign sun-gods, is no proof of an original Greek
solar conception of him. Apollo-Helios must be regarded as "a late
by-product of Greek religion" (Farnell, _Cults_, iv. p. 136; Wernicke in
Pauly-Wissowa's _Realencydopadie_). For the manner in which the solar
theory is developed, reference must be made to Roscher's article, but
one legend may here be mentioned, since it helps to trace the spread of
the cult of the god. It was said that Apollo soon after his birth spent
a year amongst the Hyperboreans, who dwelt in a land of perpetual
sunshine, before his return to Delphi. This return is explained as the
second birth of the god and his victory over the powers of winter; the
name Hyperboreans is explained as the "dwellers beyond the north wind."
This interpretation is now, however, generally rejected in favour of
that of H.L. Ahrens,--that Hyperborei is identical with the Perpherees
("the carriers"), who are described as the servants of Apollo, carriers
of cereal offerings from one community to another (Herodotus iv. 33).
This would point to the fact that certain settlements of Apolline
worship along the northernmost border of Greece (Illyria, Thrace,
Macedonia) were in the habit of sending offerings to the god to a centre
of his worship farther south (probably Delphi), advancing by the route
from Tempe through Thessaly, Pherae and Doris to Delphi; while others
adopted the route through Illyria, Epirus, Dodona, the Malian gulf,
Carystus in Euboea, and Tenos to Delos (Farnell, _Cults_, iv. p. 100).
The most usual attributes of Apollo were the lyre and the bow; the
tripod especially was dedicated to him as the god of prophecy. Among
plants, the bay, used in expiatory sacrifices and also for making the
crown of victory at the Pythian games, and the palm-tree, under which he
was born in Delos, were sacred to him; among animals and birds, the
wolf, the roe, the swan, the hawk, the raven, the crow, the snake, the
mouse, the grasshopper and the griffin, a mixture of the eagle and the
lion evidently of Eastern origin. The swan and grasshopper symbolize
music and song; the hawk, raven, crow and snake have reference to his
functions as the god of prophecy.
The chief festivals held in honour of Apollo were the Carneia,
Daphnephoria, Delia, Hyacinthia, Pyanepsia, Pythia and Thargelia (see
separate articles).
Among the Romans the worship of Apollo was adopted from the Greeks.
There is a tradition that the Delphian oracle was consulted as early as
the period of the kings during the reign of Tarquinius Superbus, and in
430 a temple was dedicated to Apollo on the occasion of a pestilence,
and during the Second Punic War (in 212) the _Ludi Apollinares_ were
instituted in his honour. But it was in the time of Augustus, who
considered himself under the special protection of Apollo and was even
said to be his son, that his worship developed and he became one of the
chief gods of Rome. After the battle of Actium, Augustus enlarged his
old temple, dedicated a portion of the spoil to him, and instituted
quinquennial games in his honour. He also erected a new temple on the
Palatine hill and transferred the secular games, for which Horace
composed his _Carmen Saeculare_, to Apollo and Diana.
Apollo was represented more frequently than any other deity in ancient
art. As Apollo Agyieus he was shown by a simple conic pillar; the Apollo
of Amyclae was a pillar of bronze surmounted by a helmeted head, with
extended arms carrying lance and bow. There were also rude idols of him
in wood (_xoana_), in which the human form was scarcely recognizable. In
the 6th century, his statues of stone were naked, stiff and rigid in
attitude, shoulders square, limbs strong and broad, hair falling down
the back. In the riper period of art the type is softer, and Apollo
appears in a form which seeks to combine manhood and eternal youth. His
long hair is usually tied in a large knot above his forehead. The most
famous statue of him is the Apollo Belvidere in the Vatican (found at
Frascati, 1455), an imitation belonging to the early imperial period of
a bronze statue representing him, with aegis in his left hand, driving
back the Gauls from his temple at Delphi (279 B.C.), or, according to
another view, fighting with the Pythian dragon. In the Apollo
Citharoedus or Musagetes in the Vatican, he is crowned with laurel and
wears the long, flowing robe of the Ionic bard, and his form is almost
feminine in its fulness; in a statue at Rome of the older and more
vigorous type he is naked and holds a lyre in his left hand; his right
arm rests upon his head, and a griffin is seated at his side. The Apollo
Sauroctonus (after Praxiteles), copied in bronze at the Villa Albani in
Rome and in marble at Paris, is a naked, youthful, almost boyish figure,
leaning against a tree, waiting to strike a lizard climbing up the
trunk. The gigantic statue of Helios (the sun-god), "the colossus of
Rhodes," by Chares of Lindus, celebrated as one of the seven wonders of
the world, is unknown to us. Bas-reliefs and painted vases reproduce the
contests of Apollo with Tityus, Marsyas, and Heracles, the slaughter of
the daughters of Niobe, and other incidents in his life.
AUTHORITIES.--F.L.W. Schwartz, _De antiquissima Apollinis Natura_
(Berlin, 1843); J.A. Schonborn, _Uber das Wesen Apollons_ (Berlin,
1854); A. Milchhofer, _Uber den attischen Apollon_ (Munich, 1873); T.
Schreiber, _Apollon Pythoktonos_ (Leipzig, 1879); W.H. Roscher,
_Studien zur vergleichenden Mythologie der Griechen und Romer_, i.
(Leipzig, 1873); R. Hecker, _De Apollinis apud Romanos Cultu_
(Leipzig, 1879); G. Colin, _Le Culte d'Apollon pythien a Athenes_
(1905); L. Dyer, _The Gods in Greece_ (1891); articles in
Pauly-Wissowa's _Realencyclopadie_, W.H. Roscher's _Lexikon der
Mythologie_, and Daremberg and Saglio's _Dictionnaire des antiquites_;
L. Preller, _Griechische und romische Mythologie_ (4th ed. by C.
Robert); J. Marquardt, _Romische Staalsverwaltung_, iii.; G. Wissowa
_Religion und Kultus der Romer_ (1902); D. Bassi, _Saggio di
Bibliografia mitologica_, i. _Apollo_ (1896); L. Farnell, _Cults of
the Greek States_, iv. (1907); O. Gruppe, _Griechische Mythologie und
Religionsgeschichte_, ii. (1906). In the article GREEK ART, fig. 9
represents a bearded Apollo, playing on the lyre, in a chariot drawn
by winged horses; fig. 55 (pl. ii.) Apollo of the Belvidere; fig. 76
(pl. v.) a nude and roughly executed colossal figure of the god.
(J. H. F.)