Apollo

Ăpollo, ĭnis (earlier Ăpello, like hemo for homo, Paul. ex Fest. p. 22 Müll.; gen. APOLONES, Inscr. Orell. 1433, like salutes, v. salus; dat. APOLLONI, Corp. Inscr. III. 567, APOLENEI, ib. I. 167, APOLONE, Inscr. Ritschl, Epigr. Suppl. 3, p. 3; abl. APOLONE; the gen. Apollōnis etc., is often found in MSS., as in Cic. Tusc. 1, 47, 114, and even Apollŏnis is found in Plaut. Men. 5, 2, 119 (871); Neue, Formenl. I. p. 165), m.,

• = Ἀπόλλων, Apollo, son of Jupiter and Latona, twinbrother of Diana, and god of the sun. On account of his omniscience, god of divination; on account of his lightnings (βέλη), god of archery (hence represented with quiver and dart), and of the pestilence caused by heat; but, since his priests were the first physicians, also god of the healing art; and since he communicated oracles in verse, god of poetry and music, presiding over the Muses, etc.; cf. Hor. C. S. 61 sq. In more ancient times, represented as a protecting deity, by a conical pillar in the streets and highways (Apollo Agyieus, v. Agyieus and Müll. Denkm. 2). In the class. period of the arts, represented with weapons, the cithara, a crown of laurel, etc., with hair commonly flowing down upon his neck, but sometimes collected together and fastened up (ἀκερσεκόμης), as a blooming youth (μειράκιον); cf. Müll. Archaeol. §§ 359 and 360. The laurel-tree was sacred to him, Phaedr. 3, 17, 3; Ov. F. 6, 91; hence, arbor Phoebi, the laurel-tree, id. ib. 3, 139; cf. arbor.—After the battle at Actium, Augustus there consecrated a temple to Apollo; hence, Apollo Actiacus, Ov. M. 13, 715, and Actius Phoebus, Prop. 5, 6, 67 (cf. Strabo, 10, 451, and v. Actium and Actius): Pythius Apollo, Naev. ap. Macr. S. 6, 5: crinitus Apollo, Enn. ap. Cic. Ac. 2 (Luc.), 28, 89: dignos et Apolline crines, Ov. M. 3, 421: flavus Apollo, id. Am. 1, 15, 35: Apollinis nomen est Graecum, quem solem esse volunt, Cic. N. D. 2, 27, 68: Apollinem Delium, id. Verr. 2, 1, 18, 48; Verg. A. 4, 162: Apollinem morbos depellere, Caes. B. G. 6, 17; Verg. E. 6, 73; Hor. C. 1, 7, 28: magnus Apollo, Verg. E. 3, 104: formosus, id. ib. 4, 53: pulcher, id. A. 3, 119: vates Apollo, Val. Fl. 4, 445: oraculum Apollinis, Cic. Am. 2, 7.—Hence,
• II Esp.
• • A Apollinis urbs magna, a town in Upper Egypt, also called Apollonopolis, now the village Edju, Plin. 5, 9, 11, § 60; cf. Mann. Afr. I. 328.—
  • B Apollinis promontorium.
  • • • a In Zeugitana in Africa, a mile east of Utica, now Cape Gobeah or Farina (previously called promontorium pulchrum), Liv. 30, 24, 8; Mel. 1, 7, 2; Plin. 5, 4, 3, § 23; cf. Mann. Afr. II. 293.—
      • b In Mauretania, Plin. 5, 2, 1, § 20.—
  • C Apollinis oppidum, a town in the eastern part of Ethiopia, Plin. 6, 30, 35, § 189.—
  • D Apollinis Phaestii portus, a harbor in the territory of Locri Ozolae, Plin. 4, 3, 4, § 7.—
  • E Apollinis Libystini fanum, a place in Sicily, now Fano, Macr. S. 1, 17.

Apollo — Apollo (Corinth), Pleiades 570500582

Apollo, inis, m. (Ἀπόλλων), I) Apollo, Sohn Jupiters von der Latona, Bruder der Diana, urspr. Aufseher des Wildes u. Erhalter der Herden, Erfinder der Kunst des Bogenschießens, der Weissagung und Heilkunde, der Musik und Dichtkunst und deshalb Vorsteher der Musen, später auch mit dem Sonnengotte identifiziert, als der reine, strahlende, ewig jugendlich schöne Gott mit den Beinamen Phoebus, pulcher, formosus u.a., Verg. Aen. 3, 251; 3, 119; ecl. 4, 57: als Bogenschütze arcitenens (τοξοφόρος), Verg. Aen. 3, 75: nach seinem Geburtsort Delos Delius, Cic. de nat. deor. 3, 88 u. oft bei Dichtern, u. Delius vates, Verg. Aen. 6, 12: nach seinem Hauptsitz Delphicus, Plin. 34, 14. Min. Fel. 21, 2. – ad Apollinis (sc. aedem), Liv. 40, 51, 3. – Apollinis urbs = Apollonia no. III, Ov. trist. 1, 10, 35. – Apollinis urbs magna (πόλις μεγάλη Ἀπόλλωνος), Hauptstadt des nach ihr benannten Nomos Apollonopolites (Plin. 5, 49) in Oberägypten, am westl. Ufer des Nils, j. das Dorf Edfu, Plin. 5, 60. – promunturium Apollinis, ein Vorgebirge nördl. von Utika, Sardinien gegenüber, j. Cap Zibîb, Liv. 30, 24, 8 u.a., früher Pulchri od. Pulchri promunturium (Καλοῦ ἀκρωτήριον gen.), Liv. 29, 27, 12. – poet., aperitur Apollo = der Apollotempel wird sichtbar, Verg. Aen. 3, 275. – II) übtr. = Baal, der Sonnengott der Tyrier, Curt. 4, 3 (15), 22 (wie das. § 23 Saturnus = Moloch). – ➳ Griech. u. altlat. Formen: Apollonis, Liv. 35, 51, 1. Fronto ad M. Caes. 4, 5. p. 68, 14 N.: Apolloni, Liv. 29, 10, 6: Apolo, Corp. inscr. Lat. 14, 4105: Apolones, Corp. inscr. Lat. 1, 187: Apolone (Dat.), Corp. inscr. Lat. 10, 4612: Apolenei, Corp. inscr. Lat. 1, 167: Apolinei, Corp. inscr. Lat. 1, 562: Apellinem, Paul. ex Fest. 22, 14. Vgl. Ritschl opusc. 2, 493 sq. u. 514. Fleckeisen an Heß S. 7. Ribbeck in N. Jahrbb. 77, 193. – Plur., Apollines quattuor, Arnob. 4, 17.

Dav. abgel.: A) Apollināris, e, zu Apollo gehörend, ihm geweiht, apollinarisch, 1) adi.: laurea, Hor.: ludi, die dem Apollo zu Ehren jährlich am 5. Juli gefeierten, Cic. u.a.: sacrum, Liv.: herba, radix, Scribon. (s. unten no. 2, a). – Sidonius Apollinaris, s. 2. Sidonius. – 2) subst.: a) Apollināris, is, f. (sc. herba), α) eine sonst hyos cyamus genannte Pflanze, Plin. 26, 140: Apollinaris herbae radix, Scrib. 93 u. 108, Apollinaris radix, Scrib. 90 u. 121. – β) eine Art des solanum, Ps. Apul. herb. 22. – b) Apollināre, is, n., ein dem Apollo geweihter Platz, das Apollinare, Liv. 3, 63, 7. – B) Apollineus, a, um, zu Apollo gehörig, apollinisch, des Apollo, me dulla, Ov.: laurus, Ov.: vates, von Orpheus, Ov.: ars, Weissagekunst und Arzneikunst, Ov.: proles, Äskulap, Apollos Sohn, Ov.: mater, Latona, Stat.: frater Byblidis, Apollos Enkel, Ov.: urbs, Delos, Ov. – ➳ Nbf. Apollōnius, Not. Tir. 81, 79.

Ăpollō, (9) ĭnis, m. (Ἀπόλλων), Apollon : Cic. Tusc. 1, 114 || Apollinis urbs : [ville dʼÉgypte] Plin. 5, 60 ; [de Mauritanie] Plin. 5, 20 ; [dʼÉthiopie] Plin. 6, 189 || promunturium Apollinis Liv. 30, 24, 8, promontoire dʼApollon [en Afrique].

➳ dat. Apolloni Liv. 29, 10, 6 || acc. Apellinem P. Fest. 22, 14 || pl. gén. Apollinum Cic. Nat. 3, 67.

apollo, inis. m.
詩神。太陽。

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Apollo

(Ἀπόλλων).

1. one of the great divinities of the Greeks, was, according to Homer (Hom. Il. 1.21, 36), the son of Zeus and Leto. Hesiod( Hes. Th. 918) states the same, and adds, that Apollo's sister was Artemis. Neither of the two poets suggests anything in regard to the birth-place of the god, unless we take Λυκηγενὴς (Il. 4.101) in the sense of "born in Lycia," which, however, according to others, would only mean "born of or in light." Several towns and places claimed the honour of his birth, as we see from various local traditions mentioned by late writers. Thus the Ephesians said that Apollo and Artemis were born in the grove of Ortygia near Ephesus (Tacit. Annal. 3.61); the inhabitants of Tegyra in Boeotia and of Zoster in Attica claimed the same honour for themselves. (Steph. Byz. s.v. Τέγυρα.) In some of these local traditions Apollo is mentioned alone, and in others together with his sister Artemis. The account of Apollo's parentage, too, was not the same in all traditions (Cic. de Nat. Deor. 3.23), and the Egyptians made out that he was a son of Dionysus and Isis. (Hdt. 2.156.) But the opinion most universally received was, that Apollo, the son of Zeus and Leto, was born in the island of Delos, together with his sister Artemis; and the circumstances of his birth there are detailed in the Homeric hymn on Apollo, and in that of Callimachus on Delos. (Comp. Apollod. 1.4.1; Hyg. Fab. 140.) Hera in her jealousy pursued Leto from land to land and from isle to isle, and endeavoured to prevent her finding a resting-place where to give birth. At last, however, she arrived in Delos, where she was kindly received, and after nine days' labour she gave birth to Apollo under a palm or an olive tree at the foot of mount Cynthus. She was assisted by all the goddesses, except Hera and Eileithyia, but the latter too hastened to lend her aid, as soon as she heard what was taking place. The island of Delos, which previous to this event had been unsteady and floating on or buried under the waves of the sea, now became stationary, and was fastened to the roots of the earth. (Comp. Verg. A. 3.75.) The day of Apollo's birth was believed to have been the seventh of the month, whence he is called ἑβδομαγενής. (Plut. Sympos. 8.) According to some traditions, he was a seven months' child (ἑπταμηναῖος). The number seven was sacred to the god; on the seventh of every month sacrifices were offered to him (ἑβδομαγέτης, Aeschyl. Sept. 802; comp. Callim. Hymn. in Del. 250, &c.), and his festivals usually fell on the seventh of a month. Immediately after his birth, Apollo was fed with ambrosia and nectar by Themis, and no sooner had he tasted the divine food, than he sprang up and demanded a lyre and a bow, and declared, that henceforth he would declare to men the will of Zeus. Delos exulted with joy, and covered herself with golden flowers. (Comp. Theognis, 5, &c.; Eurip. Hecub. 457, &c.)

Apollo, though one of the great gods of Olympus, is yet represented in some sort of dependence on Zeus, who is regarded as the source of the powers exercised by his son. The powers ascribed to Apollo are apparently of different kinds, but all are connected with one another, and may be said to be only ramifications of one and the same, as will be seen from the following classification.

Apollo is--

1. the god who punishes and destroys (οὔλιος) the wicked and overbearing, and as such he is described as the god with bow and arrows, the gift of Hephaestus. (Hom. Il. 1.42, xxiv. (605, Od. 11.318, 15.410, &c.; comp. Pind. P. 3.15, &c.) Various epithets given to him in the Homeric poems, such as ἕκατος, ἑκάεργος, ἑκηβόλος, έκατηβόλος, κλυτότοξος, and ἀργυρότοξος, refer to him as the god who with his darts hits his object at a distance and never misses it. All sudden deaths of men, whether they were regarded as a punishment or a reward, were believed to be the effect of the arrows of Apollo; and with the same arrows he sent the plague into the camp of the Greeks. Hyginus relates, that four days after his birth, Apollo went to mount Parnassus, and there killed the dragon Python, who had pursued his mother during her wanderings, before she reached Delos. He is also said to have assisted Zeus in his contest with the giants. (Apollod, 1.6.2.) The circumstance of Apollo being the destroyer of the wicked was believed by some of the ancients to have given rise to his name Apollo, which they connected with ἀπόλλυμι, "to destroy." (Aeschyl. Agam. 1081.) Some modern writers, on the other hand, who consider the power of averting evil to have been the original and principal feature in his character, say that Ἀπόλλων, i. e. Ἀπέλλων, (from the root pello), signifies the god who drives away evil, and is synonymous with ἀλεξίκακας, Acesius, Acestor, σώτηρ, and other names and epithets applied to Apollo.

2. The god who affords help and wards off evil. As he had the power of visiting men with plagues and epidemics, so he was also able to deliver men from them, if duly propitiated, or at least by his oracles to suggest the means by which such calamities could be averted. Various names and epithets which are given to Apollo, especially by later writers, such as ἀκέσιος, ἀκέστωρ, ἀλεξίκακος, σώτηρ, ἀποτρόπαιος, ἐπικούριος, ἰατρομάντις, and others, are descriptive of this power. (Paus. 1.3.3, 6.24.5, 8.41.5; Plut. de Εἰ apud Delph. 21, de Defect. Orac. 7; Aeschyl. Eum. 62; comp. Müller, Dor. 2.6.3.) It seems to be the idea of his being the god who afforded help, that made him the father of Asclepius, the god of the healing art, and that, at least in later times, identified him with Paceon, the god of the healing art in Homer. [Paean.]

3. The god of prophecy. Apollo exercised this power in his numerous oracles, and especially in that of Delphi. (Dict. of Ant. s. v. Oraculum) The source of all his prophetic powers was Zeus himself (Apollodorus states, that Apollo received the μαντικὴ from Pan), and Apollo is accordingly called "the prophet of his father Zeus." (Aeschyl. Eum. 19); but he had nevertheless the power of communicating the gift of prophecy both to gods and men, and all the ancient seers and prophets are placed in some relationship to him. (Hom. Il. 1.72, Hymn. in Merc. 3, 471.) The manner in which Apollo came into the possession of the oracle of Delphi (Pytho) is related differently. According to Apollodorus, the oracle had previously been in the possession of Themis, and the dragon Python guarded the mysterious chasm, and Apollo, after having slain the monster, took possession of the oracle. According to Hyginus, Python himself possessed the oracle; while Pausanias (10.3.5) states, that it belonged to Gaea and Poseidon in common. (Comp. Eurip. Iphig. Taur. 1246, &c.; Atlen. xv. p. 701; Ov. Met. 1.439; Apollon. 2.706.)

4. The god of song and music. We find him in the Iliad (1.603) delighting the immortal gods with his play on the phorminx during their repast ; and the Homeric bards derived their art of song either from Apollo or the Muses. (Od. 8.488, with Eustath.) Later traditions ascribed to Apollo even the invention of the flute and lyre (Callim. Hymn. in Del. 253; Plut. de Mus.), while the more common tradition was, that he received the lyre from Hermes. Ovid Ov. Ep. 16.180) makes Apollo build the walls of Troy by playing on the lyre, as Amphion did the walls of Thebes. Respecting his musical contests, see Marsyas, Midas.

5. The god who protects the flocks and cattle (νόμιος Δεὸς, from νομὸς or νομὴ, a meadow or pasture land). Homer (Hom. Il. 2.766) says, that Apollo reared the swift steeds of Eunlelus Pheretides in Pieria, and according to the Homeric hymn to Hermes (22, 70, &c.) the herds of the gods fed in Pieria under the care of Apollo. At the command of Zeus, Apollo guarded the cattle of Laomedon in the valleys of mount Ida. (ll. 21.488.) There are in Homer only a few allusions to this feature in the character of Apollo, but in later writers it assumes a very prominent form (Pind. P. 9.114; Callim. Hymn. in Apoll. 50, &c.); and in the story of Apollo tending the flocks of Admetus at Pherae in Thessaly, on the banks of the river Amphrysus, the idea reaches its height. (Apollod. 1.9. &sec; 15; Eur. Alc. 8; Tib. 2.3. 11; Verg. G. 3.2.)

6. The god who delights in the foundation of towns and the establishment of civil constilutions. His assistance in the building of Troy was mentioned above; respecting his aid in raising the walls of Megara, see Alcathous. Pindar (Pind. P. 5.80) calls Apollo the ἀρχηγετης, or the leader of the Dorians in their migration to Peloponnesus; and this idea, as well as the one that he delighted in the foundation of cities. seems to be intimately connected with the circumstance, that a town or a colony was never founded by the Greeks without consulting an oracle of Apollo, so that in every case he became, as it were, their spiritual leader. The epithets κτιστὴς and οἰκιστὴς (see Böckh, ad Pind. l.e.) refer to this part in the character of Apollo.

These characteristics of Apollo necessarily appear in a peculiar light, if we adopt the view which was almost universal among the later poets, mythographers, and philesophers, and according to which Apoilo was identical with Helios, or the Sun. In Homer and for some centuries after his time Apollo and Helios are perfectiy distinet. The question which here presents itself, is, whether the idea of the identity of the two divinities was the original and primitive one, and was only revival in later times, or whether it was the result of later speeulations and of foreign, chiefly Egyptian, influence. Each of these two opinions has had its able advo cates. The former, which has been maintained by Buttmann and Hermann, is supported by strong arguments. In the time of Callimachus, some persons distinguished between Apollo and Helios, for which they were censulred by the poet. (Fragm. 48, ed. Bentley.) Pausanias (7.23. &sec; 6) states, that he met a Sidonian who declared the two gods to be identical, and Pausanias adds that this was quite in accordance with the belief of the Greeks. (Comp. Strab. xiv. p. (635; Plut. de Εἰ ap. Delph. 4, de Def. Orae. 7.) It has further been said, that if Apollo be regarded as the Sun, the powers and attributes which we have enumerated above are easily explained and accounted for; that the sursname of Φοῖβος (the shining or brilliant), which is frequently applied to Apollo in the Homeric poems, points to the sun; and lastly, that the traditions concerning the Hyperboreans and their worship of Apollo bear the strongest marks of their regarding the god in the same light. (Alcaeus, apud Himer. 14.10; Diod. 2.47.) Still greater stress is laid on the fact that the Egyptian Horus was regarded as identical with Apollo (Hdt. 2.144, 156 ; Diod. 1.25; Plut. de Is. et Os. 12, 61; Aelian, Ael. NA 10.14), as Horus is usually considered as the god of the burning sun. Those who adopt this view derive Apollo from the East or from Egypt, and regard the Athenian Ἀπόλλων πατρῷος as the god who was brought to Attica by the Egyptian colony under Cecrops. Another set of accounts derives the worship of Apollo from the very opposite quarter of the world--from the country of the Hyperboreans, that is, a nation living beyond the point where the north wind rises, and whose country is in consequence most happy and fruitful. According to a fragment of an ancient Doric hymn in Pausanias (10.5.4), the oracle of Delphi was founded by Hyperboreans and Olenus ; Leto, too, is said to have come from the Hyperboreans to Delos, and Eileithyia likewise. (Hdt. 4.33, &c.; Paus. 1.18.4; Diod. 2.47.) The Hyperboreans, says Diodorus, worship Apollo more zealously than any other people; they are all priests of Apollo; one town in their country is sacred to Apollo, and its inhabitants are for the most part players on the lyre. (Comp. Pind. pyth. 10.55, &c.)

These opposite accounts respecting the original seat of the worship of Apollo might lead us to suppose, that they refer to two distinct divinities, which were in the course of time united into one, as indeed Cicero (de Nat. Deor. 3.23) distinguishes four different Apollos. Müller has rejected most decidedly and justly the hypothesis, that Apollo was derived from Egypt; but he rejects at the same time, without very satisfactory reasons, the opinion that Apollo was connected with the worship of nature or any part of it; for, according to him, Apollo is a purely spiritual divinity, and far above all the other gods of Olympus. As regards the identity of Apollo and Helios, he justly remarks, that it would be a strange phenomenon if this identity should have fallen into oblivion for several centuries, and then have been revived. This objection is indeed strong, but not insurmountable if we recollect the tendency of the Greeks to change a peculiar attribute of a god into a separate divinity; and this process, in regard to Helios and Apollo, seems to have taken place previous to the time of Homer. Müller's view of Apollo, which is at least very ingenious, is briefly this. The original and essential feature in the character of Apollo is that of "the averter of evil" (Ἀπέλλων); he is originally a divinity peculiar to the Doric race; and the most ancient seats of his worship are the Thessalian Tempe and Delphi. From thence it was transplanted to Crete, the inhabitants of which spread it over the coasts of Asia Minor and parts of the continent of Greece, such as Boeotia and Attica. In the latter country it was introduced during the immigration of the Ionians, whence the god became the Ἀπόλλων πατρψ͂ος of the Athenians. The conquest of Peloponnesus by the Dorians raised Apollo to the rank of the principal divinity in the peninsula. The Ἀπόλλων νόμιος was originally a local divinity of the shepherds of Arcadia, who was transformed into and identified with the Dorian Apollo during the process in which the latter became the national divinity of the Peloponnesians. In the same manner as in this instance the god assumed the character of a god of herds and flocks, his character was changed and modified in other parts of Greece also : with the Hyperboreans he was the god of prophecy, and with the Cretans the god with bow and darts. In Egypt he was made to form a part of their astronomical system, which was afterwards introduced into Greece, where it became the prevalent opinion of the learned.

But whatever we may think of this and other modes of explaining the origin and nature of Apollo, one point is certain and attested by thousands of facts, that Apollo and his worship, his festivals and oracles, had more influence upon the Greeks than any other god. It may safily be asserted, that the Greeks would never have become what they were, without the worship of Apollo : in him the brightest side of the Grecian mind is reflected. Respecting his festivals, see Dict. of Ant. s. v. Ἀπολλώνια, Thargelia, and others.

In the religion of the early Romans there is no trace of the worship of Apollo. The Romans became acquainted with this divinity through the Greeks, and adopted all their notions and ideas about him from the latter people. There is no doubt that the Romans knew of his worship among the Greeks at a very early time, and tradition says that they consulted his oracle at Delphi even before the expulsion of the kings. But the first time that we hear of the worship of Apollo at Rome is in the year B. C. 430, when, for the purpose of averting a plague, a temple was raised to him, and soon after dedicated by the consul, C. Julius. (Liv. 4.25, 29.) A second temple was built to him in the year B. C. 350. One of these two (it is not certain which) stood outside the porta Capena. During the second Punic war, in B. C. 212, the ludi Apollinares were instituted in honour of Apollo. (Liv. 25.12; Macr. 1.17; Dict. of Ant. s. v. Ludi Apollinares; comp. Ludi Sweculares.) The worship of this divinity, however, did not form a very prominent part in the religion of the Romans till the time of Augustus, who, after the battle of Actium, not only dedicated to him a portion of the spoils, but built or embellished his temple at Actium, and founded a new one at Rome on the Palatine, and instituted quinquennial games at Actium. (Suet. Aug. 31, 52; Dict. of Ant. s. v. Ἀκτία; Hartung, die Religion der Römer, ii. p. 205.)

Apollo, the national divinity of the Greeks, was of course represented in all the ways which the plastic arts were capable of. As the ideas of the god became gradually and more and more fully developed, so his representations in works of art rose from a rude wooden image to the perfect ideal of youthful manliness, so that he appeared to the ancients in the light of a twin brother of Aphrodite. (Plin. Nat. 36.4.10.) The most beautiful and celebrated among the extant representations of Appllo are the Apollo of Belvedere at Rome, which was discovered in 1503 at Rettuno (Mus. Pio-Clem. 1.14, 15), and the Apollino at Florence. (Hirt, Mythol. Bilderbuch, i. p. 29, &c.) In the Apollo of Belvedere, the god is represented with commanding but serene majesty; sublime intellect and physical beauty are combined in it in the most wonderful manner. The forehead is higher than in other ancient figures, and on it there is a pair of locks, while the rest of his hair flows freely down on his neck. The limbs are well proportioned and harmonious, the muscles are not worked out too strongly, and at the hips the figure is rather thin in proportion to the breast. (Buttmann, Mythologus, i. p. 1-22; G. Hermann, Dissertatio de Apolline et Diana, 2 parts, Leipzig, 1836 and 1837 ; Müller, Dorians, book ii.) [L.S]

Apollō inis, m

• Apollo.—Poet.: nautis aperitur Apollo, i. e. the temple of Apollo, V.

Apollo

(Ἀπόλλων). Son of Zeus by Leto (Latona), who, according to the legend most widely current, bore him and his twin-sister Artemis at the foot of Mt. Cynthus, in the island of Delos. Apollo appears originally as a god of light, both in its beneficent and its destructive effects; and of light in general, not of the sun only, for to the early Greeks the deity that brought daylight was Helios, with whom it was not till afterwards that Apollo was identified. While the meaning of his name Apollo is uncertain, his epithets of Phoebus and Lycius clearly mark him as the bright, the life-giving, the former also meaning the pure, the holy; for, as the god of pure light, he is the enemy of darkness, with all its unclean, unhallowed brood. Again, not only the seventh day of the month, his birthday, but the first day of the month, i. e. of each new-born moon, was sacred to him, as it was to Ianus, the Roman god of light; and according to the view that prevailed in many seats of his worship, he withdrew in winter time either to Lycia, or to the Hyperboreans who dwell in perpetual light in the utmost north, and returned in spring to dispel the powers of winter with his beams. When the fable relates that immediately after his birth, with the first shot from his bow he slew the dragon Python (or Delphyné), a hideous offspring of Gaea and guardian of the Delphic oracle, what seems to be denoted must be the spring-god's victory over winter, that filled the land with marsh and mist. As the god of light, his festivals are all in spring or summer, and many of them still plainly reveal in certain features his original attributes. Thus the Delphinia, held at Athens in April, commemorated the calming of the wintry sea after the equinoctial gales, and the consequent reopening of navigation. As this feast was in honour of the god of spring, so was the Thargelia, held at Athens the next month, in honour of the god of summer. That the crops might ripen, he received first-fruits of them, and at the same time propitiatory gifts to induce him to avert the parching heat, so hurtful to fruits and men. About the time of the sun's greatest altitude (July and August), when the god displays his power, both for good and for harm, the Athenians offered him hecatombs, whence the first month of their year was named Hecatomboeon, and the Spartans held their Hyacinthia. (See Hyacinthus.) In autumn, when the god was ripening the fruit of their gardens and plantations, and preparing for departure, they celebrated the Pyanepsia (q.v.), when they presented him with the first-fruits of harvest.

Apollo gives the crops prosperity, and protection not only against summer heat, but against blight, mildew, and the vermin that prey upon them, such as field-mice and grasshoppers. Hence he was known by special titles in some parts of Asia. He was also a patron of flocks and pastures, and was worshipped in many districts under a variety of names referring to the breeding of cattle. In the story of Hermes (q.v.) stealing his oxen, Apollo is himself the owner of a herd, which he gives up to his brother in exchange for the lyre invented by him. Other ancient legends speak of him as tending the flocks of Laomedon and Admetus, an act afterwards represented as a penalty for a fault. As a god of shepherds he makes love to the nymphs, to Daphué (q. v.), to Coronis (see Aesculapius), and to Cyrené, the mother of Aristaeus, likewise a god of herds. Some forms of his worship and some versions of his story imply that Apollo, like his sister Artemis, was regarded as a protector of tender game and a slayer of rapacious beasts, especially of the wolf, the enemy of flocks, and himself a symbol of the god's power, that now sends mischief, and now averts it. Apollo promotes the health and well-being of man himself. As a god of prolific power, he was invoked at weddings; and as a nurse of tender manhood and trainer of manly youth, to him (as well as the fountain-nymphs) were consecrated the first offerings of the hair of the head. In gymnasia and palaestrae he was worshipped equally with Hermes and Heracles; for he gave power of endurance in boxing, with adroitness and fleetness of foot. As a warlike god and one helpful in fight, the Spartans paid him peculiar honours in their Carneia (q. v.), and in a measure the Athenians in their Boëdromia. Another Athenian festival, the Metageitnia, glorified him as the author of neighbourly union. In many places, but above all at Athens, he was worshipped as Agyieus, the god of streets and highways, whose rude symbol, a conical post with a pointed ending, stood by streetdoors and in court-yards, to watch men's exit and entrance, to let in good and keep out evil, and was loaded by the inmates with gifts of honour, such as ribbons, wreaths of myrtle or bay, and the like.

At sea, as well as on land, Apollo was a guide and guardian, and there especially under the name Delphinius, taken from his friend and ally the dolphin, the symbol of the navigable sea. Under this character he was widely worshipped, for the most part with peculiar propitiatory rites, in seaports and on promontories, as that of Actium, and particularly at Athens, being also regarded as a leader of colonies. While he was Ἀλεξίκακος (averter of ills) in the widest sense, he proved his power most especially in times of sickness; for, being god of the hot season, and himself the sender of most epidemics and the dreaded plague, sweeping man swiftly away with his unerring shafts, he could also lend the most effectual aid; so that he and his son Asclepius were revered as the chief gods of healing. As a saviour from epidemics mainly, but also from other evils, the paean (q.v.) was sung in his honour.

In a higher sense also, Apollo was a healer and preserver. From an early time an ethical tinge was given to his purely physical attributes, and the god of light became a god of mental and moral purity, and therefore of order, justice, and legality in human life. As such, he, on the one hand, smote and spared not the insolent offender, Tityus, for instance, the Aloidae, the presumptuous Niobé, and the Greeks before Troy; but, on the other hand, to the guilt-laden soul, turning to him in penitence and supplication, he granted purification from the stain of crime (which was regarded as a disease clouding the mind and crushing the heart), and so he healed the spirit, and readmitted the outcast into civic life and religious fellowship. Of this he had himself set the pattern, when, after slaying the Delphian dragon, he fled from the land, did seven years' menial service to Admetus in atonement for the murder, and, when the time of penance was past, had himself purified in the sacred grove of bay-trees by the Thessalian temple; and not until then did he return to Delphi and enter on his office as prophet of Zeus. Therefore he exacts from all a recognition of the atoning power of penance, in the teeth of the old law of vengeance for blood, which only bred new murders and new guilt. The atoning rites propagated by Apollo's worship, particularly from Delphi, contributed largely to the spread of milder maxims of law, affecting not only individuals, but whole towns and countries. Even without special prompting, the people felt from time to time the need of purification and expiation; and hence certain expiatory rites had from of old been connected with his festivals.

As the god of light who pierces through all darkness, Apollo is the god of divination, which, however, has in his case a purely ethical significance; for he, as prophet and minister of his father Zeus, makes known his will to men, and helps to further his government in the world. He always declares the truth; but the limited mind of man cannot always grasp the meaning of his sayings. He is the patron of every kind of prophecy, but most especially of that which he imparts through human instruments, chiefly women, while in a state of ecstasy. Great as was the number of his oracles in Greece and Asia, all were eclipsed in fame and importance by that of Delphi (q.v.).

Apollo exercises an elevating and inspiring influence on the mind as god of music, which, though not belonging to him alone any more than atonement and prophecy, was yet pre-eminently his province. In Homer he is represented only as a player on the lyre, while song is the province of the Muses; but in course of time he grows to be the god, as they are the goddesses, of song and poetry, and is therefore Μουσαγέτης (leader of the Muses) as well as master of the choral dance, which goes with music and song. And as the friend of all that beautifies life he is intimately associated with the Graces.

Standing in these manifold relations to nature and man, Apollo at all times held a prominent position in the religion of the Greeks; and as early as Homer his name is coupled with those of Zens and Athené, as if between them the three possessed the sum total of divine power. His worship was diffused equally over all the regions in which Greeks were settled; but from remote antiquity he had been the chief god of the Dorians, who were also the first to raise him into a type of moral excellence. The two chief centres of his worship were the island of Delos, his birthplace, where, at his magnificent temple standing by the sea, were held every five years the festive games called Delia, to which the Greek states sent solemn embassies; and Delphi, with its oracle and numerous festivals. (See Pythia; Theoxenia.) Foremost among the seats of his worship in Asia was Patara in Lycia, with a famous oracle.

To the Romans, Apollo became known in the reign of their last king, Tarquinius Superbus, the first Roman who consulted the Delphic oracle, and who also acquired the Sibylline Books (q.v.). By the influence of these writings the worship of Apollo soon became so naturalized among them that in B.C. 431 they built a temple to him as god of healing, from which the expiatory processions (see Supplicationes) prescribed in the Sibylline Books used to set out. In the Lectisternia (q. v.), first instituted in B.C. 399, Apollo occupies the foremost place. In B.C. 212, during the agony of the Second Punic War, the Ludi Apollinares were, in obedience to an oracular response, established in honour of him. He was made one of the chief gods of Rome by Augustus, who believed himself to be under his peculiar protection, and ascribed the victory of Actium to his aid; hence he enlarged the old temple of Apollo on that promontory, and decorated it with a portion of the spoils. He also renewed the games held near it, previously every two years, afterwards every four, with gymnastic and artistic contests and regattas on the sea. At Rome he reared a splendid new temple to him near his own house on the Palatine, and transferred the Ludi Saeculares (q. v.) to him and Diana.

The manifold symbols of Apollo correspond with the multitude of his attributes. The commonest is either the lyre or the bow, according as he was conceived as the god of song or as the far-hitting archer. The Delphian diviner, Pythian Apollo, is indicated by the tripod, which was also the favourite offering at his altars. Among plants, the bay, used for purposes of expiation, was early sacred to him. (See Daphné.) It was planted round his temples, and plaited into garlands of victory at the Pythian Games. The palm-tree was also sacred to him, for it was under a palm-tree that he was born in Delos. Among animals, the wolf, the dolphin, the snow-white and musical swan, the hawk, raven, crow, and snake were under his special protection; the last four in conuection with his prophetic functions.

In ancient art he was represented as a longhaired but beardless youth, of tall yet muscular build, and handsome features. Images of him were as abundant as his worship was extensive: there was scarcely an artist of antiquity who did not try his hand upon some incident in the story of Apollo. The ideal type of this god seems to have been fixed chiefly by Praxiteles and Scopas. The most famous statue preserved of him is the Apollo Belvedere in the Vatican, which represents him either as fighting with the Pythian dragon, or with his aegis frightening back the foes who threaten to storm his sanctuary. Other great works, as the Apollo Musagetes in the Vatican, probably from the hand of Scopas, show him as a Citharoedus in the long Ionian robe, or nude. The Apollo Sauroctonus (lizard-killer), copied from a bronze statue by Praxiteles, is especially celebrated for its beauty. It represents a delicate youthful figure leaning against a tree, dart in hand, ready to stab a lizard that is crawling up the tree. It is preserved in bronze at the Villa Albani in Rome, and in marble at Paris.

Apollo Apollo, son of Zeus and Latona

• born in Delos: Apollod. 1.3.6
• comes to Delphi, kills the Python, and takes over the oracle: Apollod. 1.4.1
• answers enquirer in Carian language: Paus. 9.23.6
• binds his hair with fillet: Paus. 1.8.4
• contends with Herakles for tripod: Paus. 3.21.8, Paus. 8.37.1, Paus. 10.13.7
• contends with Hermes for lyre: Apollod. 3.10.2, Paus. 9.30.1
• gives him the golden wand: Apollod. 3.10.2
• receives from him the pipe: Apollod. 3.10.2
• plays on lyre: Paus. 8.31.3
• contends with Marsyas: Apollod. 1.4.1, Apollod. 1.4.2, Paus. 2.22.9
• flays Marsyas: Hdt. 7.26
• disliked flute-players formerly: Paus. 2.22.9
• founds Apollonia: Paus. 5.22.3
• founds Gythium with Herakles: Paus. 3.21.8
• gives Poseidon Calauria in exchange for Delphic oracle: Paus. 10.5.6
• helps Alcathous to build walls of Megara: Paus. 1.42.2
• helps Curetes against Aetolians: Paus. 10.31.3
• herds kine: Paus. 7.20.4ff.
• holds deer: Paus. 10.13.5
• holds lute: Paus. 3.24.1
• identified with sun: Paus. 7.23.8
• inspires Carnus with gift of soothsaying: Paus. 3.13.4
• invents lute: Paus. 5.14.8
• leads Muses in song: Paus. 5.18.4
• loves Hyacinth: Apollod. 1.3.2
• kills him involuntarily: Apollod. 3.10.2, Apollod. 3.10.3
• loves Amphissa: Paus. 10.38.4
• Bolina: Paus. 7.23.4, Daphne: Paus. 8.20.4, Melia: Paus. 9.10.5, and Psamathe: Paus. 1.43.7
• purified by Carmanor in Crete for slaughter of python: Paus. 2.7.7, Paus. 2.30.3, Paus. 10.6.7, Paus. 10.7.2
• sends Punishment to Argos: Paus. 1.43.7
• slays Aristodemus: Paus. 3.1.6, Caanthus: Paus. 9.10.5, Hyacinth: Paus. 3.19.5, Linus: Paus. 9.29.6, Meleager: Paus. 10.31.3, and the python: Paus. 2.7.7, Paus. 2.30.3, Paus. 10.6.6ff.
• takes Marpessa from Idas: Paus. 5.18.2
• vanquishes Hermes in running and Ares in boxing: Paus. 5.7.10
• wroth with Archidamus: Paus. 3.10.5
• invoked by Croesus: Hdt. 1.87
• kills Tityus: Apollod. 1.4.1, Apollod. 1.4.1
• shoots Ephialtes: Apollod. 1.6.1
• his intrigue with Phthia: Apollod. 1.7.5
• woos Marpessa, fights Idas: Apollod. 1.7.5
• soothsaying learned from: Apollod. 1.9.11
• serves Admetus as a herdsman: Apollod. 3.10.4, Apollod. 1.9.13, Apollod. 1.9.15
• causes the cows to drop twins: Apollod. 3.10.4
• bids Pelias appease Artemis: Apollod. 1.9.15
• Radiant, the Argonauts found an altar of: Apollod. 1.9.25
• flashes lightning to guide Argonauts: Apollod. 1.9.25
• gives Herakles a bow and arrows: Apollod. 2.4.11
• fortifies Troy, but being defrauded by Laomedon he punishes the city with a pestilence: Apollod. 2.5.9, Apollod. 2.5.9
• fights Herakles for the tripod: Apollod. 2.6.2
• precinct of: Apollod. 2.7.7
• father of Miletus: Apollod. 3.1.1
• portion of Theban booty sent to, at Delphi: Apollod. 3.7.3
• his oracle as to foundation of Amphilochian Argos: Apollod. 3.7.7
• herds kine in Pieria: Apollod. 3.10.1, Apollod. 3.10.2
• recovers the stolen kine from Hermes: Apollod. 3.10.2
• father of Aesculapius by Arsinoe, or by Coronis: Apollod. 3.10.3, Apollod. 3.10.3
• curses the raven that brings word of Coronis's infidelity: Apollod. 3.10.3
• kills Coronis, but entrusts the infant Aesculapius to Chiron: Apollod. 3.10.3
• kills the Cyclopes: Apollod. 3.10.3
• confers the gift of prophecy on Cassandra: Apollod. 3.12.5
• deprives her of the power to persuade: Apollod. 3.12.5
• altar of: Apollod. E.3.25
• will kill Achilles if Achilles kills Tenes: Apollod. E.3.25
• Thymbraean, the sanctuary of: Apollod. E.3.30
• and Alexander shoot Achilles: Apollod. E.5.3
• sends a sign to warn the Trojans: Apollod. E.5.15
• father of Mopsus by Manto: Apollod. E.5.23, Apollod. E.6.3
• Neoptolemus demands satisfaction of, for the death of his father: Apollod. 2.7.4
• the Wanderer, sanctuary of, founded by Philoctetes: Apollod. 2.7.6
• Maro, priest of: Apollod. 2.8.1
• Troilus slain by Achilles in the sanctuary of Thymbraean Apollo: Apollod. E.3.30
• Apollo and Artemis slay children of Niobe: Apollod. 3.5.6, Paus. 1.21.3, Paus. 2.21.9, Paus. 5.11.2
• shoot Tityus: Paus. 3.18.15, Paus. 10.11.1
• father of the Corybantes: Apollod. 1.3.3
• father of Troilus by Hecuba: Apollod. 3.12.5
• father of Anius: Apollod. E.3.7
• father of Tenes, according to some: Apollod. E.3.22
• father of Aesculapius: Paus. 2.26.4, 7, of Aristaeus: Paus. 10.17.3, of Chaeron: Paus. 9.40.5, of Coronus: Paus. 2.5.8, of Delphus: Paus. 10.6.3, 4, of Dryops: Paus. 4.34.11, of Eleuther: Paus. 9.20.1, of Epidaurus: Paus. 2.26.2, of Hilaira and Phoebe: Paus. 3.16.1, of Iamus: Paus. 6.2.5, of Linus: Apollod. 1.3.1, Paus. 2.19.8, of Lycomedes: Paus. 7.4.1, of Lycorus: Paus. 10.6.3, of Melaneus: Paus. 4.2.2, of Oncius: Paus. 8.25.4, of Phylacides and Philander: Paus. 10.16.5, of Pythaeus: Paus. 2.35.2, of Tenerus: Paus. 9.26.1, of Zeuxippus: Paus. 2.6.7
• cult at Delos and Delphi: Hdt. 1.50, Hdt. 1.91, Hdt. 4.163, Hdt. 4.155, Hdt. 6.80, Hdt. 6.118
• other local cults: Hdt. 1.52, Hdt. 1.69, Hdt. 1.92, Hdt. 1.144, Hdt. 2.83, Hdt. 2.144, Hdt. 2.155
• (Horus): Hdt. 2.159, Hdt. 2.178, Hdt. 3.52, Hdt. 4.59, Hdt. 4.158, Hdt. 5.59-61, Hdt. 8.33, Hdt. 8.134
• sanctuary of A. and Artemis: Paus. 2.11.1
• temples of A. and Artemis: Paus. 1.41.3, Paus. 7.24.1
• Altars of Apollo: Paus. 1.31.4, Paus. 1.32.1, Paus. 1.34.3, Paus. 3.12.8, Paus. 5.14.8, Paus. 5.15.4, 7, Paus. 8.15.5, Paus. 9.11.7, Paus. 10.33.12
• caves: Paus. 1.28.4, Paus. 10.32.6
• chamber of Apollo: Paus. 2.10.2
• dance of Spartan lads in honour of: Paus. 3.11.9
• festivals: Paus. 2.7.8, Paus. 8.38.8, Paus. 8.53.3
• groves: Paus. 1.21.7, Paus. 3.13.5, Paus. 4.31.1, Paus. 7.5.10, Paus. 8.38.2, Paus. 9.24.4, Paus. 10.12.6
• hill: Paus. 9.10.2
• hymn of Alcaeus to: Paus. 10.8.10
• oracle: Paus. 2.24.1ff., Paus. 7.21.13, Paus. 9.23.6, Paus. 10.5.5-8, Paus. 10.35.1
• priest called Laurel-bearer: Paus. 9.10.4
• sacred close: Paus. 10.9.1
• sacred men: Paus. 10.32.6
• sacrifices: Paus. 1.37.7, Paus. 4.4.1, Paus. 8.38.8, Paus. 9.39.5
• throne at Amyclae: Paus. 3.18.9
• tunic woven every year for A. at Amyclae: Paus. 3.16.2
• Temples and sanctuaries-Paus. 1.19.1, Paus. 1.28.4, Paus. 1.31.2, Paus. 1.37.6, Paus. 1.41.3, Paus. 1.42.5, Paus. 1.43.7, 8, Paus. 1.44.2, 10, Paus. 2.3.6, Paus. 2.5.4, 5, Paus. 2.7.8, 9, Paus. 2.9.7, Paus. 2.11.1, 2, Paus. 2.13.7, Paus. 2.19.3-7, Paus. 2.24.1, 2, Paus. 2.27.6, Paus. 2.30.1, Paus. 2.31.6, Paus. 2.32.2, Paus. 2.34.6, Paus. 2.35.2, Paus. 2.36.2, 3, 5, Paus. 3.14.6, Paus. 3.22.7, Paus. 3.25.3, Paus. 4.34.7, 11, Paus. 4.36.7, Paus. 6.24.6, Paus. 7.2.6, Paus. 7.5.4, Paus. 7.20.3, 7, Paus. 7.21.11, Paus. 7.24.1, Paus. 7.26.6, Paus. 7.27.4, Paus. 8.15.5, 8, Paus. 8.24.5, Paus. 8.25.11, Paus. 8.32.2, Paus. 8.34.5, Paus. 8.38.8, Paus. 8.40.5, Paus. 8.41.7-9, Paus. 8.46.3, Paus. 8.53.7, Paus. 8.54.5, Paus. 9.2.1, Paus. 9.10.2, Paus. 9.22.1, Paus. 9.23.6, Paus. 9.24.4, Paus. 9.37.5, Paus. 9.39.4, Paus. 9.41.1, Paus. 10.5.9-13, Paus. 10.12.5, 8, Paus. 10.16.6, Paus. 10.19.4, Paus. 10.24.1, 4-7, Paus. 10.33.4, 12, Paus. 10.37.8
• Images and other representations in art : --Paus. 1.3.4, 5, Paus. 1.8.4, Paus. 1.16.3, Paus. 1.24.8, Paus. 1.37.6, Paus. 1.42.5, Paus. 1.44.2, 9, Paus. 2.2.8, Paus. 2.3.3, 6, Paus. 2.10.5, Paus. 2.13.7, Paus. 2.19.3-7, 8, Paus. 2.24.1, 2, 5, Paus. 2.30.1, Paus. 2.31.6, Paus. 2.32.5, Paus. 2.35.2, Paus. 2.36.3, Paus. 3.10.8, Paus. 3.11.9, Paus. 3.19.2-5, Paus. 3.21.8, Paus. 3.22.7, Paus. 3.23.3, Paus. 3.24.1, Paus. 3.25.10, Paus. 3.26.5, Paus. 4.31.10, Paus. 4.33.4, Paus. 4.34.7, Paus. 5.17.3, Paus. 5.20.2, Paus. 6.19.6, Paus. 6.24.6, Paus. 7.20.4, 6, Paus. 7.21.10, 11, Paus. 7.26.6, Paus. 7.27.4, Paus. 8.30.3, 4, Paus. 8.31.3, 5, 7, Paus. 8.32.2, 4, 5, Paus. 8.37.1, 12, Paus. 8.41.9, Paus. 8.42.7, Paus. 8.53.1, 3, 6, 7, Paus. 9.10.2, Paus. 9.17.2, Paus. 9.24.4, Paus. 9.30.1, Paus. 9.35.3, Paus. 10.9.5, 7, Paus. 10.10.1, Paus. 10.13.4, 6, Paus. 10.15.2, 7, Paus. 10.16.6, 7, 8, Paus. 10.18.4, 7, Paus. 10.19.4
• Titles : --
• Acritas: Paus. 3.12.8
• Actian: Paus. 8.8.12
• Amazonian: Paus. 3.25.3
• of Amyclae: Paus. 3.16.2, Paus. 3.18.9-Paus. 3.19.5
• Argeot: Paus. 4.34.7
• of the Ashes: Paus. 9.11.7, Paus. 9.12.1
• Averter of Evil: Paus. 1.3.4, Paus. 6.24.6, Paus. 8.41.8
• of the Borders: Paus. 2.35.2
• of Branchidae: Paus. 1.16.3, Paus. 7.5.4, Paus. 8.46.3, Paus. 9.10.2
• Carinus: Paus. 1.44.2
• Carnean: Paus. 2.10.2, Paus. 2.11.2, Paus. 3.13.4, Paus. 3.14.6, Paus. 3.21.8, Paus. 3.24.8, Paus. 3.25.10, Paus. 3.26.5, 7, Paus. 4.31.1, Paus. 4.33.4, Paus. 4.34.7
• Clarian: Paus. 2.2.8, Paus. 7.5.4
• Cereatas: Paus. 8.34.5
• Crested-lark: Paus. 4.34.7
• Delian: Paus. 9.40.4
• Delphinian: Paus. 1.19.1
• Didymaean: Paus. 2.10.5, Paus. 7.2.6
• Dionysus-given: Paus. 1.31.4
• Diradiotes: Paus. 2.24.1ff.
• Egyptian: Paus. 2.27.6
• Elean: Paus. 8.46.3
• Far-shooting: Paus. 10.12.6
• Foreseeing: Paus. 1.32.2
• Founder: Paus. 1.42.5
• God of the Grotto: Paus. 10.32.5
• God of Strangers: Paus. 7.27.4
• God of Streets: Paus. 1.31.6, Paus. 2.19.8, Paus. 8.32.4, Paus. 8.53.1, 3, 6
• Guide of Fate: Paus. 10.24.4
• Healing: Paus. 6.24.6
• Helper: Paus. 9.17.2
• Hunter: Paus. 1.41.3, 6
• Ismenian: Paus. 2.10.5, Paus. 4.27.6, Paus. 4.32.5, Paus. 9.10.2, 4
• Latoan: Paus. 1.44.10
• Leader of the Muses: Paus. 1.2.5
• Locust: Paus. 1.24.8
• Lukios: Paus. 2.9.7, Paus. 2.19.3-7
• Lycean: Paus. 1.19.3
• Maleatian: Paus. 2.27.7, Paus. 3.12.8
• Onceatian: Paus. 8.25.11
• Paeon: Paus. 1.34.3
• Parrhasian: Paus. 8.38.2, 8
• Paternal: Paus. 1.3.4
• of Plane-tree Grove: Paus. 2.34.6
• Ptoan: Paus. 4.32.5, Paus. 9.23.6
• Pythaean: Paus. 2.35.2, Paus. 2.36.5, Paus. 3.10.8, Paus. 3.11.9
• Pythian: Paus. 1.19.1, Paus. 1.42.5, Paus. 2.31.6, Paus. 5.15.4, Paus. 8.15.5, Paus. 8.38.8, Paus. 8.54.5
• Receiver of Tithes: Paus. 1.42.5
• Seafaring: Paus. 2.32.2
• Sitalcas: Paus. 10.15.1ff.
• Sminthian: Paus. 10.12.5, 6
• Succourer: Paus. 8.30.3ff., Paus. 8.38.8, Paus. 8.41.7-9
• Thearian: Paus. 2.31.6
• Theoxenios: Paus. 7.27.4
• Thermius: Paus. 5.15.7
• Thyrxeus: Paus. 7.21.13
• Tutelary: Paus. 1.44.2
• Wolfish (Lukios, Lycean): Paus. 1.19.3, Paus. 2.9.7, Paus. 2.19.3-7, Paus. 8.40.5
• Worker: Paus. 8.32.4