) Later traditions call monia, and, according to later traditions, of Eros
her a daughter of Kronos and Euonynie, or of and Anteros also.
her a daughter of Kronos and Euonynie, or of and Anteros also.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - a
14.
Ammian. Marcell. xxii. 14; Aelian, l. c. ; Lutatius, As regards the mode in which Apis was wor-
ad Stut. Theb. iii. 478. ) According to Macrobius shipped, we know, from Herodotus (ii
. 38, 41),
(Sat. i. 21), on the other hand, Apis was regarded that oxen, whose purity was scrupulously examined
as the symbol of the sun. The most common before, were offered to him as sacrifices. His
opinion was, that Apis was sacred to Osiris, in birthday, which was celebrated every year, was
whom the sun was worshipped ; and sometimes his most solemn festival; it was a day of rejoicing
Apis is described as the soul of Osiris, or as iden- for all Egypt. The god was allowed to live only
tical with him. (Diod. i. 21 ; Plut. de Is. et Os. a certain number of years, probably twenty-five.
20, 33, 43; Strab. xvii. p. 807. )
(Lucan, Phars. viii. 477; Plut. de Is. et Os. 56. )
In regard to the birth of this divine animal if he had not died before the expiration of that pe
Herodotus (iii. 28) says, that he was the offspring riod, he was killed and buried in a sacred well, the
of a young cow which was fructified by a ray from place of which was unknown except to the initiated,
heaven, and according to others it was by a ray of and he who betrayed it was severely punished.
the moon that she conceived him. (Suid. , Aelian, (Arnob. adv. Gent. vi. p. 194. ) If, however, Apis
U. cc. ; Plut. de Is. et Os. 43. ) The signs by which died a natural death, he was buried publicly and
it was recognised that the newly born bull was solemnly, and, as it would seem, in the temple of
really the god Apis, are described by several of Serapis at Memphis, to which the entrance was
the ancients. According to Herodotus (1. c; left open at the time of Apis’ burial. (Paus. i, 18.
comp. Strab. l. c. ), it was requisite that the animal 8 4; Clem. Alex. Strom. i. 322; Plut. de /s. et
should be quite black, have a white square mark Os. 29. ) The name Serapis or Sarapis itself is
on the forehead, on its back a figure similar to said to signify “the tomb of Apis. ” Respecting
that of an eagle, have two kinds of hair in its the particular ceremonies and rites of the burial,
tail, and on its tongue a knot resembling an insect its expenses, and the miracles which used to ac-
called kávdapos. (Compare Ammian. Marcell
. 1. c. ; company it, see Diod. i. 84, 96 ; Plut. l. c. 29, 35.
Solinus, 32. ) Pliny (H. N. viii. 71), who states, As the birth of Apis filled all Egypt with joy and
that the cantharus was under the tongue, adds, festivities, so his death threw the whole country
that the right side of the body was marked with a into grief and mourning; and there was no one,
white spot resembling the horns of the new moon. as Lucian says, who valued his hair so much that
Aelian says, that twenty-nine signs were required; he would not have shorn his head on that occasion.
but some of those which he mentions have refer- (Lucian, de Sacrif. 15, de Dea Syr. 6; Tibull. i. 8;
ence to the later astronomical and physical specu- Ammian. Marc. , Solin. U. cc. ) However, this time
lations about the god. When all the signs were of mourning did not usually last long, as a new
found satisfactory in a newly born bull, the cere Apis was generally kept ready to fill the place of
mony of his consecration began. This solemnity his predecessor; and as soon as he was found, the
is described by Aelian, Pliny, Ammianus Marcel- mourning was at an end, and the rejoicings began.
linus, and Diodorus. (i. 85. ) When it was made (Diod. 1. 85; Spartian. Hadr. 12. )
known, says Aelian, that the god was born, some The worship of Apis was, without doubt, origi-
of the sacred scribes, who possessed the secret nally nothing but the simple worship of the bull,
knowledge of the signs of Apis, went to the place and formed a part of the fetish-worship of the
Q2
## p. 228 (#248) ############################################
228
APHRODITE.
APHRODITE.
|
Egyptians; but in the course of time, the bull, I dess of beauty and gracefulness. In these points
like other animals, was regarded as a symbol in she surpassed all other goddesses, and she received
the astronomical and physical systems of the Egypthe prize of beauty from Paris ; she bad further
tian priests. llow far this was carried may be the power of granting beauty and invincible charms
seen from what Aclian says about the twenty-nine to others. Youth is the herald, and Peitho, the
marks on the body of Apis, which form a complete Horae, and Charites, the attendants and compa-
astronomical and physical system. For further nions of Aphrodite. . (Pind. Nem. viii. I, &c. )
details respecting these late speculations, the reader Marriages are called by Zeus her work and the
is referred to the works on Egyptian mythology things about which she ought to busy herself.
by Jablonsky, Champollion, Pritchard, and others. (Hom. II. v. 429 ; comp. Od. xx. 74 ; Pind. Pytha
The Persians, in their religious intolerance, ridi- ix. 16, &c. ) As she herself had sprung from the
culed and scorned the Egyptian gods, and more sea, she is represented by later writers as having
especially Apis. Cambyses killed Apis with his some influence upon the sea. (Virg. Aen. viii. 800;
own hand (Herod iii. 29), and Ochus had him Ov. Heroid. xv. 213; comp. Paus. ii. 34. $ 11. )
slaughtered. (Plut. l. c. 31. ) The Greeks and During the Trojan war, Aphrodite, the mother
Romans, on the other hand, saw nothing repug. of Aeneas, who had been declared the most beauti-
nant to their feelings in the worship of Apis, and ful of all the goddesses by a Trojan prince, naturally
Alexander the Great gained the good will of the sided with the Trojans. She saved Paris from his
Egyptians by offering sacrifices to Apis as well as contest with Menelaus (Il. m. 380), but when she
to their other gods. (Arrian, Anab. iii. 1. ) Several endeavoured to rescue her darling Aeneas from the
of the Roman emperors visited and paid homage to fight, she was pursued by Diomedes, who wounded
Apis, and his worship seems to have maintained her in her hand. In her fright she abandoned her
itself nearly down to the extinction of paganism. son, and was carried by Iris in the chariot of Ares
(Suet. Aug. 93, Vespas. 5; Tacit. Annal. ii. 59; to Olympus, where she complained of her mis
Plin. l. c. ; Spartian. l. c. , Sept. Sever. 17. ) (L. S. ] fortune to her mother Dione, but was laughed at by
APHRODITE ('Appoồitn), one of the great Hera and Athena. (N. v. 311, &c. ) She also
Olympian divinities, was, according to the popular protected the body of Hector, and anointed it with
and poetical notions of the Greeks, the goddess of ambrosia. (1. xxiii
. 185. )
love and beauty. Some traditions stated that she According to the most common accounts of the
had sprung from the foam (đopós) of the sea, which ancients, Aphrodite was married to Hephaestus
had gathered around the mutilated parts of Uranus, (Odyss. viii. 270), who, howerer, is said in the
that had been thrown into the sea by Kronos Iliad (viii. 383) to have married Charis. Her
after he had unmanned his father. (Hesiod. Theog. faithlessness to Hephaestus in her amour with
190; compare ANADYOMENE. ) With the excep Ares, and the manner in which she was caught by
tion of the Homeric hymn on Aphrodite there is the ingenuity of her husband, are beautifully de-
no trace of this legend in Homer, and according to scribed in the Odyssey. (viii. 266, &c. ) By Ares
him Aphrodite the daughter of Zeus and Dione. she became the mother of Phobos, Deimos, Har-
(Il. v. 370, &c. , xx. 105.
) Later traditions call monia, and, according to later traditions, of Eros
her a daughter of Kronos and Euonynie, or of and Anteros also. (Hesiod. Theog. 934, &c. , Scut.
Uranus and Hemera. (Cic. De Nat. Deor. iii. 23; Herc. 195 ; Hom. Il. xiii. 299, ir. 440; Schol. od
Natal. Com. iv. 13. ) According to Hesiod and Apollon. Rhod. iii. 26 ; Cic. de Nat. Deor, iii. 23. )
the Homeric hymn on Aphrodite, the goddess But Ares was not the only god whom Aphrodite
after rising from the foam first approached the favoured ; Dionysus, Hermes, and Poseidon like
island of Cythera, and thence went to Cyprus, and wise enjoyed her charms. By the first she was,
as she was walking on the sea-coast flowers sprang according to some traditions, the mother of Priapus
up under her feet, and Eros and Himeros accom- (Schol. ad Apollon. Rhod. i. 933) and Bacchus
panied her to the assembly of the other great gods (Hesych. s. v. Bák you Aluvms), by the second of
all of whom were struck with admiration and lore Hermaphroditus (Ov. Met. iv, 289, &c. ; Diod. iv.
when she appeared, and her surpassing beauty made 6; Lucian, Dial. Deor. xv. 2), and by Poseidon
every one desire to have her for his wife. Accord- she had two children, Rhodos and Herophilus.
ing to the cosmogonic views of the nature of (Schol. ad Pind. Pyth. rüi. 24. ) As Aphrodite so
Aphrodite, she was the personification of the gene often kindled in the hearts of the gods a love for
rative powers of nature, and the mother of all mortals, Zeus at last resolved to make her pay for
living beings. A trace of this notion seems to be her wanton sport by inspiring her too with love
contained in the tradition that in the contest of for a mortal man. This was accomplished, and
Typhon with the gods, Aphrodite metamorphosed Aphrodite conceived an invincible passion for An-
herself into a fish, which animal was considered to chises, by whom she became the mother of Aeneas
possess the greatest generative powers. (Ov. Met. and Lyrus. [
(ANCHISES. ) Respecting her con-
v. 318, &c. ; comp. Hygin. Poet. Astr. 30. ) But nexions with other mortals see Adosis and BUTES.
according to the popular belief of the Greeks and Aphrodite possessed a magic girdle which had
their poetical descriptions, she was the goddess of the power of inspiring love and desire for those
love, who excited this passion in the hearts of gods who wore it; hence it was borrowed by Hera
and men, and by this power ruled over all the when she wished to stimulate the love of Zeus.
living creation. (Hom. Hymn. in l'en. ; Lucret. (Hom. I. xir. 214, dc. ) The arrow is also some-
15, &c. ) Ancient mythology furnishes numerous times mentioned as one of her attributes. (Pind.
instances in which Aphrodite punished those who Pyth. iv. 380; Theocrit. xi. 16. ) In the vegetable
neglected her worship or despised her power, as kingdom the myrtie, rose, apple, poppy, and others,
well as others in which she favoured and protected were sacred to her. (Or. Fast. iv. 15. 143; Bion,
those who did homage to her and recognized her Idyll. i. 64 ; Schol. ad Aristoph. Nub. 993 ; Paus.
sway. Love and beauty are ideas essentially con- ii. 10. $ 4; Phornut. 23. ) The animals sacred to
nected, and Aphrodite was therefore also the god- | her, which are often mentioned as drawing her
## p. 229 (#249) ############################################
APHRODITE.
229
APOLLINARIS.
chariot or serving as her messengers, are the spar:
APISA'ON ('Arioáwv). Two mythical per-
row, the dove, the swnn, the swallow, and a bird sonages of this name occur in the Iliad, xi. 578,
called iynx. (Sappho, in Ven. 10; Athen. ix. p. and xvii
. 348.
(L. S. ]
395 ; Horat. Carm. iv. 1. 10; Aelian, Hist. An. APOLLAS. [APELLAS. ]
x. 34 ; Pind. Pyth. l. c. ) As Aphrodite Urania APOLLINA'RIS and APOLLINARIUS are
the tortoise, the symbol of domestic modesty and different forms of the same Greek name, ’ATOAN-
chastity, and as Aphrodite Pandemos the ram was vápios. For the sake of convenience we use in
sacred to her. (URANIA; PANDEMOS. ) When she every case the form Apollinaris, which is always
was represented as the victorious goddess, she had employed by Latin writers.
the attributes of Ares, a helmet, a shield, a sword : 1. CLAUDIUS APOLLINARIS, bishop of Hicra-
or a lance, and an image of Victory in one hand. polis in Phrygia (1. D. 170 and onwards), wrote
The planet Venus and the spring-month of April an “ Apology for the Christian faith" (aúyou itèp
were likewise sacred to her. (Cic. de Nat. Deor. tñs riotews dronovias) to the emperor M. Anto-
iii. 20; Ov. Fast. iv. 90. ) All the surnames and ninus. He also wrote against the Jews and the
epithets given to Aphrodite are derived from places Gentiles, and against the heresies of the Mon-
of her worship, from events connected with the tanists and the Encratites, and some other works,
legends about her, or have reference to her charac- all of which are lost. (Euscb. H. E. iv. 27, v. 19;
ter and her influence upon man, or are descriptive Hieron. de Vir. Illust. 26, Epist. 84 ; Nicephorus,
of her extraordinary beauty and charms. All her iv. 11 ; Photius, Cod. 14; 'Theodoret. de Haeret.
surnames are explained in separate articles. Fal. iii. 2; Chronicon Paschale. )
The principal places of her worship in Greece 2. APOLLINARIS, father and son, the former
were the islands of Cyprus and Cythera. At presbyter, the latter bishop, of Laodicea. The fa-
Cnidus in Caria she had three temples, one of ther was born at Alexandria. He taught grammar
which contained her renowned statue by Praxiteles. first at Berytus and afterwards at Laodicea (about
Mount Ida in Troas was an ancient place of her A. D. 335), where he married, and became a pres-
worship, and among the other places we may men byter of the church. Apollinaris and his son en-
tion particularly the island of Cos, the towns of joyed the friendship of the sophists Libanius and
Abydos, Athens, Thespiae, Megara, Sparta, Sicyon, Epiphanius. They were both excommunicated by
Corinth, and Eryx in Sicily. The sacrifices offered Theodotus, bishop of Laodicea, for attending the
to her consisted mostly of incense and garlands of lectures of Epipbanius, but they were restored upon
flowers (Virg. Aen. i. 416; Tacit. Hist. ii. 3), but their profession of penitence. Being firm catholics,
in some places animals, such as pigs, goats, young they were banished by Georgius, the Arian succes
cows, hares, and others, were sacrificed to her. In sor of Theodotus.
some places, as at Corinth, great numbers of females When Julian (A. D. 362) issued an edict for-
belonged to her, who prostituted themselves in her bidding Christians to teach the classics, Apollinaris
service, and bore the name of iepódovos. (Dict. of and his son undertook to supply the loss by trans-
Ant. s. v. 'Etalpa. . ) Respecting the festivals of ferring the Scriptures into a body of poetry, rheto
Aphrodite see Dict. of Ant. 8. v. 'Aduria, 'Avaya ric, and philosophy. They put the historical books
για, 'Αφροδίσια, Καταγώγια,
of the Old Testament into poetry, which consisted
The worship of Aphrodite was undoubtedly of partly of Homeric hexameters, and partly of lyrics,
eastern origin, and probably introduced from Syria tragedies, and comedies, in imitation of Pindar,
to the islands of Cyprus, Cythera, and others, from Euripides, and Menander. According to one ac-
whence it spread all over Greece. It is said to count, the Old Testament history, up to the reign
have been brought into Syria from Assyria. (Paus.
Ammian. Marcell. xxii. 14; Aelian, l. c. ; Lutatius, As regards the mode in which Apis was wor-
ad Stut. Theb. iii. 478. ) According to Macrobius shipped, we know, from Herodotus (ii
. 38, 41),
(Sat. i. 21), on the other hand, Apis was regarded that oxen, whose purity was scrupulously examined
as the symbol of the sun. The most common before, were offered to him as sacrifices. His
opinion was, that Apis was sacred to Osiris, in birthday, which was celebrated every year, was
whom the sun was worshipped ; and sometimes his most solemn festival; it was a day of rejoicing
Apis is described as the soul of Osiris, or as iden- for all Egypt. The god was allowed to live only
tical with him. (Diod. i. 21 ; Plut. de Is. et Os. a certain number of years, probably twenty-five.
20, 33, 43; Strab. xvii. p. 807. )
(Lucan, Phars. viii. 477; Plut. de Is. et Os. 56. )
In regard to the birth of this divine animal if he had not died before the expiration of that pe
Herodotus (iii. 28) says, that he was the offspring riod, he was killed and buried in a sacred well, the
of a young cow which was fructified by a ray from place of which was unknown except to the initiated,
heaven, and according to others it was by a ray of and he who betrayed it was severely punished.
the moon that she conceived him. (Suid. , Aelian, (Arnob. adv. Gent. vi. p. 194. ) If, however, Apis
U. cc. ; Plut. de Is. et Os. 43. ) The signs by which died a natural death, he was buried publicly and
it was recognised that the newly born bull was solemnly, and, as it would seem, in the temple of
really the god Apis, are described by several of Serapis at Memphis, to which the entrance was
the ancients. According to Herodotus (1. c; left open at the time of Apis’ burial. (Paus. i, 18.
comp. Strab. l. c. ), it was requisite that the animal 8 4; Clem. Alex. Strom. i. 322; Plut. de /s. et
should be quite black, have a white square mark Os. 29. ) The name Serapis or Sarapis itself is
on the forehead, on its back a figure similar to said to signify “the tomb of Apis. ” Respecting
that of an eagle, have two kinds of hair in its the particular ceremonies and rites of the burial,
tail, and on its tongue a knot resembling an insect its expenses, and the miracles which used to ac-
called kávdapos. (Compare Ammian. Marcell
. 1. c. ; company it, see Diod. i. 84, 96 ; Plut. l. c. 29, 35.
Solinus, 32. ) Pliny (H. N. viii. 71), who states, As the birth of Apis filled all Egypt with joy and
that the cantharus was under the tongue, adds, festivities, so his death threw the whole country
that the right side of the body was marked with a into grief and mourning; and there was no one,
white spot resembling the horns of the new moon. as Lucian says, who valued his hair so much that
Aelian says, that twenty-nine signs were required; he would not have shorn his head on that occasion.
but some of those which he mentions have refer- (Lucian, de Sacrif. 15, de Dea Syr. 6; Tibull. i. 8;
ence to the later astronomical and physical specu- Ammian. Marc. , Solin. U. cc. ) However, this time
lations about the god. When all the signs were of mourning did not usually last long, as a new
found satisfactory in a newly born bull, the cere Apis was generally kept ready to fill the place of
mony of his consecration began. This solemnity his predecessor; and as soon as he was found, the
is described by Aelian, Pliny, Ammianus Marcel- mourning was at an end, and the rejoicings began.
linus, and Diodorus. (i. 85. ) When it was made (Diod. 1. 85; Spartian. Hadr. 12. )
known, says Aelian, that the god was born, some The worship of Apis was, without doubt, origi-
of the sacred scribes, who possessed the secret nally nothing but the simple worship of the bull,
knowledge of the signs of Apis, went to the place and formed a part of the fetish-worship of the
Q2
## p. 228 (#248) ############################################
228
APHRODITE.
APHRODITE.
|
Egyptians; but in the course of time, the bull, I dess of beauty and gracefulness. In these points
like other animals, was regarded as a symbol in she surpassed all other goddesses, and she received
the astronomical and physical systems of the Egypthe prize of beauty from Paris ; she bad further
tian priests. llow far this was carried may be the power of granting beauty and invincible charms
seen from what Aclian says about the twenty-nine to others. Youth is the herald, and Peitho, the
marks on the body of Apis, which form a complete Horae, and Charites, the attendants and compa-
astronomical and physical system. For further nions of Aphrodite. . (Pind. Nem. viii. I, &c. )
details respecting these late speculations, the reader Marriages are called by Zeus her work and the
is referred to the works on Egyptian mythology things about which she ought to busy herself.
by Jablonsky, Champollion, Pritchard, and others. (Hom. II. v. 429 ; comp. Od. xx. 74 ; Pind. Pytha
The Persians, in their religious intolerance, ridi- ix. 16, &c. ) As she herself had sprung from the
culed and scorned the Egyptian gods, and more sea, she is represented by later writers as having
especially Apis. Cambyses killed Apis with his some influence upon the sea. (Virg. Aen. viii. 800;
own hand (Herod iii. 29), and Ochus had him Ov. Heroid. xv. 213; comp. Paus. ii. 34. $ 11. )
slaughtered. (Plut. l. c. 31. ) The Greeks and During the Trojan war, Aphrodite, the mother
Romans, on the other hand, saw nothing repug. of Aeneas, who had been declared the most beauti-
nant to their feelings in the worship of Apis, and ful of all the goddesses by a Trojan prince, naturally
Alexander the Great gained the good will of the sided with the Trojans. She saved Paris from his
Egyptians by offering sacrifices to Apis as well as contest with Menelaus (Il. m. 380), but when she
to their other gods. (Arrian, Anab. iii. 1. ) Several endeavoured to rescue her darling Aeneas from the
of the Roman emperors visited and paid homage to fight, she was pursued by Diomedes, who wounded
Apis, and his worship seems to have maintained her in her hand. In her fright she abandoned her
itself nearly down to the extinction of paganism. son, and was carried by Iris in the chariot of Ares
(Suet. Aug. 93, Vespas. 5; Tacit. Annal. ii. 59; to Olympus, where she complained of her mis
Plin. l. c. ; Spartian. l. c. , Sept. Sever. 17. ) (L. S. ] fortune to her mother Dione, but was laughed at by
APHRODITE ('Appoồitn), one of the great Hera and Athena. (N. v. 311, &c. ) She also
Olympian divinities, was, according to the popular protected the body of Hector, and anointed it with
and poetical notions of the Greeks, the goddess of ambrosia. (1. xxiii
. 185. )
love and beauty. Some traditions stated that she According to the most common accounts of the
had sprung from the foam (đopós) of the sea, which ancients, Aphrodite was married to Hephaestus
had gathered around the mutilated parts of Uranus, (Odyss. viii. 270), who, howerer, is said in the
that had been thrown into the sea by Kronos Iliad (viii. 383) to have married Charis. Her
after he had unmanned his father. (Hesiod. Theog. faithlessness to Hephaestus in her amour with
190; compare ANADYOMENE. ) With the excep Ares, and the manner in which she was caught by
tion of the Homeric hymn on Aphrodite there is the ingenuity of her husband, are beautifully de-
no trace of this legend in Homer, and according to scribed in the Odyssey. (viii. 266, &c. ) By Ares
him Aphrodite the daughter of Zeus and Dione. she became the mother of Phobos, Deimos, Har-
(Il. v. 370, &c. , xx. 105.
) Later traditions call monia, and, according to later traditions, of Eros
her a daughter of Kronos and Euonynie, or of and Anteros also. (Hesiod. Theog. 934, &c. , Scut.
Uranus and Hemera. (Cic. De Nat. Deor. iii. 23; Herc. 195 ; Hom. Il. xiii. 299, ir. 440; Schol. od
Natal. Com. iv. 13. ) According to Hesiod and Apollon. Rhod. iii. 26 ; Cic. de Nat. Deor, iii. 23. )
the Homeric hymn on Aphrodite, the goddess But Ares was not the only god whom Aphrodite
after rising from the foam first approached the favoured ; Dionysus, Hermes, and Poseidon like
island of Cythera, and thence went to Cyprus, and wise enjoyed her charms. By the first she was,
as she was walking on the sea-coast flowers sprang according to some traditions, the mother of Priapus
up under her feet, and Eros and Himeros accom- (Schol. ad Apollon. Rhod. i. 933) and Bacchus
panied her to the assembly of the other great gods (Hesych. s. v. Bák you Aluvms), by the second of
all of whom were struck with admiration and lore Hermaphroditus (Ov. Met. iv, 289, &c. ; Diod. iv.
when she appeared, and her surpassing beauty made 6; Lucian, Dial. Deor. xv. 2), and by Poseidon
every one desire to have her for his wife. Accord- she had two children, Rhodos and Herophilus.
ing to the cosmogonic views of the nature of (Schol. ad Pind. Pyth. rüi. 24. ) As Aphrodite so
Aphrodite, she was the personification of the gene often kindled in the hearts of the gods a love for
rative powers of nature, and the mother of all mortals, Zeus at last resolved to make her pay for
living beings. A trace of this notion seems to be her wanton sport by inspiring her too with love
contained in the tradition that in the contest of for a mortal man. This was accomplished, and
Typhon with the gods, Aphrodite metamorphosed Aphrodite conceived an invincible passion for An-
herself into a fish, which animal was considered to chises, by whom she became the mother of Aeneas
possess the greatest generative powers. (Ov. Met. and Lyrus. [
(ANCHISES. ) Respecting her con-
v. 318, &c. ; comp. Hygin. Poet. Astr. 30. ) But nexions with other mortals see Adosis and BUTES.
according to the popular belief of the Greeks and Aphrodite possessed a magic girdle which had
their poetical descriptions, she was the goddess of the power of inspiring love and desire for those
love, who excited this passion in the hearts of gods who wore it; hence it was borrowed by Hera
and men, and by this power ruled over all the when she wished to stimulate the love of Zeus.
living creation. (Hom. Hymn. in l'en. ; Lucret. (Hom. I. xir. 214, dc. ) The arrow is also some-
15, &c. ) Ancient mythology furnishes numerous times mentioned as one of her attributes. (Pind.
instances in which Aphrodite punished those who Pyth. iv. 380; Theocrit. xi. 16. ) In the vegetable
neglected her worship or despised her power, as kingdom the myrtie, rose, apple, poppy, and others,
well as others in which she favoured and protected were sacred to her. (Or. Fast. iv. 15. 143; Bion,
those who did homage to her and recognized her Idyll. i. 64 ; Schol. ad Aristoph. Nub. 993 ; Paus.
sway. Love and beauty are ideas essentially con- ii. 10. $ 4; Phornut. 23. ) The animals sacred to
nected, and Aphrodite was therefore also the god- | her, which are often mentioned as drawing her
## p. 229 (#249) ############################################
APHRODITE.
229
APOLLINARIS.
chariot or serving as her messengers, are the spar:
APISA'ON ('Arioáwv). Two mythical per-
row, the dove, the swnn, the swallow, and a bird sonages of this name occur in the Iliad, xi. 578,
called iynx. (Sappho, in Ven. 10; Athen. ix. p. and xvii
. 348.
(L. S. ]
395 ; Horat. Carm. iv. 1. 10; Aelian, Hist. An. APOLLAS. [APELLAS. ]
x. 34 ; Pind. Pyth. l. c. ) As Aphrodite Urania APOLLINA'RIS and APOLLINARIUS are
the tortoise, the symbol of domestic modesty and different forms of the same Greek name, ’ATOAN-
chastity, and as Aphrodite Pandemos the ram was vápios. For the sake of convenience we use in
sacred to her. (URANIA; PANDEMOS. ) When she every case the form Apollinaris, which is always
was represented as the victorious goddess, she had employed by Latin writers.
the attributes of Ares, a helmet, a shield, a sword : 1. CLAUDIUS APOLLINARIS, bishop of Hicra-
or a lance, and an image of Victory in one hand. polis in Phrygia (1. D. 170 and onwards), wrote
The planet Venus and the spring-month of April an “ Apology for the Christian faith" (aúyou itèp
were likewise sacred to her. (Cic. de Nat. Deor. tñs riotews dronovias) to the emperor M. Anto-
iii. 20; Ov. Fast. iv. 90. ) All the surnames and ninus. He also wrote against the Jews and the
epithets given to Aphrodite are derived from places Gentiles, and against the heresies of the Mon-
of her worship, from events connected with the tanists and the Encratites, and some other works,
legends about her, or have reference to her charac- all of which are lost. (Euscb. H. E. iv. 27, v. 19;
ter and her influence upon man, or are descriptive Hieron. de Vir. Illust. 26, Epist. 84 ; Nicephorus,
of her extraordinary beauty and charms. All her iv. 11 ; Photius, Cod. 14; 'Theodoret. de Haeret.
surnames are explained in separate articles. Fal. iii. 2; Chronicon Paschale. )
The principal places of her worship in Greece 2. APOLLINARIS, father and son, the former
were the islands of Cyprus and Cythera. At presbyter, the latter bishop, of Laodicea. The fa-
Cnidus in Caria she had three temples, one of ther was born at Alexandria. He taught grammar
which contained her renowned statue by Praxiteles. first at Berytus and afterwards at Laodicea (about
Mount Ida in Troas was an ancient place of her A. D. 335), where he married, and became a pres-
worship, and among the other places we may men byter of the church. Apollinaris and his son en-
tion particularly the island of Cos, the towns of joyed the friendship of the sophists Libanius and
Abydos, Athens, Thespiae, Megara, Sparta, Sicyon, Epiphanius. They were both excommunicated by
Corinth, and Eryx in Sicily. The sacrifices offered Theodotus, bishop of Laodicea, for attending the
to her consisted mostly of incense and garlands of lectures of Epipbanius, but they were restored upon
flowers (Virg. Aen. i. 416; Tacit. Hist. ii. 3), but their profession of penitence. Being firm catholics,
in some places animals, such as pigs, goats, young they were banished by Georgius, the Arian succes
cows, hares, and others, were sacrificed to her. In sor of Theodotus.
some places, as at Corinth, great numbers of females When Julian (A. D. 362) issued an edict for-
belonged to her, who prostituted themselves in her bidding Christians to teach the classics, Apollinaris
service, and bore the name of iepódovos. (Dict. of and his son undertook to supply the loss by trans-
Ant. s. v. 'Etalpa. . ) Respecting the festivals of ferring the Scriptures into a body of poetry, rheto
Aphrodite see Dict. of Ant. 8. v. 'Aduria, 'Avaya ric, and philosophy. They put the historical books
για, 'Αφροδίσια, Καταγώγια,
of the Old Testament into poetry, which consisted
The worship of Aphrodite was undoubtedly of partly of Homeric hexameters, and partly of lyrics,
eastern origin, and probably introduced from Syria tragedies, and comedies, in imitation of Pindar,
to the islands of Cyprus, Cythera, and others, from Euripides, and Menander. According to one ac-
whence it spread all over Greece. It is said to count, the Old Testament history, up to the reign
have been brought into Syria from Assyria. (Paus.
