Apollonius
Could not find Apolloni in Logeion dictionaries.
Apolloni Proper-name noun: masculine vocative singular, Proper-name noun: masculine genitive singular of Apollonius
- a distinguished rhetorician in Rhodes, Cic. de Or. 1, 28, 126; Suet. Caes. 4.
- 1. ~ Rhodius, Gr. episch dichter en grammaticus ca. 295—215 v. Chr., schrijver v.h. epos Argonautica;
- 2. ~ Molo, beroemde Gr. redenaar, in 81 v. Chr. in Rome, leermeester v. Cicero.
(Ἀπολλώνιος), historical.
1. The son of Charinus, appointed by Alexander the Great, before leaving Egypt, as governor of the part of Libya on the confines of Egypt, B. C. 331. (Arrian, Arr. Anab. 3.5; Curtius, 4.8.)
2. A friend of Demetrius, the son of Seleucus, who accompanied Demetrius when he went to Rome as a hostage, B. C. 175, and supported him with his advice. Apollonius had been educated together with Demetrius, and their two families had been long connected by friendship. The father of Apollonius, who bore the same name, had possessed great influence with Seleucus. (Plb. 31.19, 21.)
3. The spokesman of an embassy sent by Antiochus IV. to Rome, in B. C. 173. He brought from his master tribute and rich presents, and requested that the senate would renew with Antiochus the alliance which had existed between his father and the Romans. (Liv. 52.6.)
4. Of Clazomenae, was sent, together with Apollonides, in B. C. 170, as ambassador to king Antiochus after he had made himself master of Egypt. (Plb. 28.16.)
5. One of the principal leaders during the revolt of the slaves in Sicily, which had been brought about by one Titus Minucius, in B. C. 103. The senate sent L. Lucullus with an army against him, and by bribes and the promise of impunity he induced Apollonius to betray the other leaders of the insurrection, and to aid the Romans in suppressing it. (Diod. xxxvi. Edoj. 1. p.529, &c.)
6. Of Drepanum, a son of Nicon, was a proflgate but wealthy person, who had accumulated great treasures by robbing orphans of their property, and was spoiled in his turn by Verres. He obtained the Roman franchise, and then received the Roman name of A. Clodius. (Cic. in. Verr. 4.17; Quint. Inst. 9.2.52.)
7. A tyrant of a town in Mesopotamia called Zenodotia, which was destroyed by M. Crassus in B. C. 54, because 100 Roman soldiers had been put to death there. (Plut. Crass. 17; Pseudo_Appian, Parth. p. 27, ed. Schweigh.) [L.S]
Apollonius
1. Of Acharnae, a Greek writer, the author of a work on the festivals. (Περὶ ἑορτῶν; Harpocrat. s. vv. πέανος, Πυανόψια, Χαλκεῖα; Phot. s. v. ὑδροφορία.)
2. Of Alabanda, surnamed ὁ Μαλακὸς, was some years older than Apollonius Molon, with whom he has sometimes been confounded. He was a rhetorician, and went from Aiabanda to Rhodes, where he taught rhetoric. (Strab. xiv. p.655.) Scaevola in his praetorship saw him and spoke with him in Rhodes. He was a very distinguished teacher of rhetoric, and used to ridicule and despise philosophy. (Cic. de Orat. 1.17.) Whenever he found that a pupil had no talent for oratory, he dismissed him, and advised him to apply to what he thought him fit for, although by retaining him he might have derived pecuniary advantages. (Cic. de Orat. 1.28; comp. Spalding, ad Quintil. i. p. 430, ii. p. 453, iv. p. 562; Clinton, F. H. vol. ii. p. 147, &c.)
3. Of Alabanda, surnamed Molon, likewise a rhetorician, who left his country and went to Rhodes (Strabo xiv. p.655); but he appears to have also taught rhetoric at Rome for some time, as Cicero, who calls him a great pleader in the courts of justice and a great teacher, states that, in B. C. 88, he received instructions from him at Rome. (Cic. Brut. 89.) In B. C. 81, when Sulla was dictator, Apollonius came to Rome as ambassador of the Rhodians, on which occasion Cicero again benefited by his instructions. (Brut. 90.) Four years later, when Cicero returned from Asia, he staid for some time in Rhodes, and had an opportunity of admiring the practical eloquence of Apollonius in the courts as well as his skill in teaching. (Brut. 91.) Apollonius is also called a distinguished writer, but none of his works has come down to us. They appear however to have treated on rhetorical subjects, and on the Homeric poems. (Phoebam. i. p. 98; Porphyr. Quaest. Homeric. p. 10.) Josephus (e. Apion. 2.36) mentions some work of his in which he spoke against the Jews. Julius Caesar was also one of his disciples. (Plut. Caes. 3; Suet. Jul. 4; comp. Cic. Att. 2.1, Brut. 70, de Invent. 1.56; Plut. Cic. 4; Quint. Inst. 3.1.16, 12.6.7.)
4. Of Aphrodisias in Cilicia, is called by Suidas a high priest and an historian. He is said to have written a work on the town of Tralles, a second on Orpheus and his mysteries, and a third on the history of Caria (Καρικά), of which the eighteenth book is Imenttioned, and which is often referred to by Stephanus of Byzantium. (s. vv. Βάργασα, Χουσαορὶς, Ἄγκυρα, Χωλὸν τεῖχος; Etym. M. s. v. Ἅρπασος, &c.)
5. The son of Archebulus, Archebius, or Anchibius, was like his father an eminent grammarian of Alexandria. He lived about the time of Augustus, and was the teacher of Apion, while he himself had been a pupil of the school of Didymus. This is the statement of Suidas, which Villoison has endeavoured to confirm. Other critics, as Ruhnken, believe that Apollonius lived after the time of Apion, and that our Apollonius in his Homeric Lexicon made use of a similar work written by Apion. This opinion seems indeed to be the more probable of the two. Works Homeric Lexicon
The Homeric Lexicon of Apollonius to the Iliad and the Odyssey, which is still extant, is to us a valuable and instructive relic of antiquity, if we consider the loss of so many other works of the same kind. It is unfortunately, however, very much interpolated, and must be used with great caution. Editions
The first edition of it was published by Villoison from a MS. of St. Germain belonging to the tenth century. (Paris, 1773, 2 vols. fol., with valuable prolegomena and a Latin translation. It was reprinted in the same year at Leipzig, in 2 vols. 4to.) H. Tollius afterwards published a new edition with some additional notes, but without Villoison's prolegomena and translation. (Lugd. Bat. 1788, 8vo.) Bekker's is a very useful edition, Berlin, 1833, 8vo. Expressions Peculiar to Herodotus
This Apollonius is probably the same as the one who wrote explanations of expressions peculiar to Herodotus. (Etymol. M. s. vv. κωφὸς and σοφιστής.)
6. Of Ascalon, an historian. (Steph. Byz. s. v. Ἀσκαλών.)
7. Of Athens, a sophist and rhetorician, lived in the time of the emperor Severus, and was a pupil of Adrianus. He distinguished himself by his forensic eloquence, and taught rhetoric at Athens at the same time with Heracleides. He was appointed by the emperor to the chair of political eloquence, with a salary of one talent. He held several high offices in his native place, and distinguished himself no less as a statesman n and diplomatist than as a rhetorician. His declamations are said to have excelled those of many of his predecessors in dignity, beauty, and propriety; but he was often vehement and rythmical. (Philostr. Vit. Soph. 2.20; Eudoc. p. 57, &c.)
8. Of Athens, a son of Sotades, wrote a work on the obscene poetry of his father. (Athen. 14.620; Sotades.)
9. Surnamed Ἀτταλεύς, the author of a work on dreams. (Artemid. Oneir. 1.34, 3.28.)
10. The son of Chaeris, a Greek writer, who is referred to by the Scholiast on Aristophanes (Aristoph. Wasps 1231), and the Venetian Scholiast on Homer. (Il. 3.448; comp. Fabric. Bibl. Graec. iv. p. 275.)
11. Of Chalcedon or Chalcis, or, according to Dio Cassius (71.35) of Nicomedia, was invited by the emperor Antonmus Pius to come to Rome, for the purpose of instructing his son Marcus in philosophy. (Capitolin. Antonin. Pius, 10; M. Antonin. de Rebus suis, 1.8; Lucian, Demon. 31; comp. Fabric. Bibl. Graec. iii. p. 539.)
12. A freedman of Crassus, to whom he was much attached. He afterwards became a useful friend of Cicero's, and served in the army of J. Caesar in the Alexandrine war, and also followed him into Spain. He was a man of great t diligence and learning, and anxious to write a history of the exploits of Caesar. For this reason Cicero gave him a very flattering letter of recommendation to Caesar. (Cic. ad Famil. 13.6.)
13. A Christian writer, whose parents and country are unknown, but who is believed to have been bishop of Ephesus, and to have lived about the year A. D. 192. He wrote a work exposing the errors and the conduct of the Christian sect called Cataphryges, some fragments of which are preserved in Eusebius. (Hist. Eecles. 5.18, 21.) Tertullian defended the sect of the Montanists against this Apollonius, and the seventh book of his work περὶ ἐκστάσεως was especially directed against Apollonius. (Auctor Praedestinati, cc. 26, 27, 68; Cave, Hist. Lit. i. p. 53; Fabric. Bibl. Graec. vii. p. 164.)
14. A Christian, who suffered martyrdom at Rome in the reign of Commodus. He is said to have been a Roman senator. At his trial he made a. beautiful defence of Christianity in the Roman senate, which was afterwards translated into Greek and inserted by Eusebius in his history of the Martyrs, but is now lost. (Hieronym. Epist. 84, Catalog. 42, 53; Euseb. Hist. Eccles. 5.21.) Nicephorus (4.26) confounds the martyr Apollonius with Apollonius the writer against the Cataphryges. (Cave, Hist. Lit. i. p. 53; Fabric. Bibl. Graec. vii. p. 163.)
15. Surnamed Cronos, a native of lassus in Caria, was a philosopher of the Megarian school, a pupil of Eubulides, and teacher of the celebrated Diodorus, who received from his master the surname Cronos. (Strab. xiv. p.658; D. L. 2.111.)
16. Surnamed Dyscolos, that is, the ill-tempered, was a son of Mnesitheus and Ariadne, and born at Alexandria, where he flourished in the reigns of Hadrian and Antoninus Pius. He was one of the most renowned grammarians of his time, partly on account of his numerous and excellent works, and partly on account of his son, Aelius Herodian, who had been educated by him, and was as great a grammarian as himself. Apollonius is said to have been so poor, that he was obliged to write on shells. as he had no means of procuring the ordinary writing materials; and this poverty created that state of mind to which he owed the surname of Dyscolos. He lived and was buried in that part of Alexandria which was called Bruchium or Πυρουχεῖον. But, unless he is confounded with Apollonius of Chalcis, he also spent some time at Rome, where he attracted the attention of the emperor M. Antoninus.
Apollonius and his son are called by Priscian in several passages the greatest of all grammarians, and he declares, that it was only owing to the assistance which he derived from their works that he was enabled to undertake his task. (Priscian, Praef. ad libb. i. and vi. viii. p. 833, ix. init. and p. 941.) He was the first who reduced grammar to anything like a system, and is therefore called by Priscian "grammaticorum princeps." Works
A list of his works, most of which are lost, is given by Suidas, and a more complete one in Fabricius. (Bibl. Graec. vi. p 272, &c.) We confine ourselves here to those which are still extant. 1. Περὶ συντάξεως τοῦ λόγου μερῶν (de Constructione Orationis, or de Ordinatione sive Constructione Dictionum)
Περὶ συντάξεως τοῦ λόγου μερῶν, de Constructione Orationis, or de Ordinatione sive Constructione Dictionum, in four books. Editions
The first edition of this work is the Aldine. (Venice, 1495, fol.) A much better one, with a Latin translation and notes, was published by Fr. Sylburg, Frankf. 1590, 4to. The last edition, which was greatly corrected by the assistance of four new MSS., is I. Bekker's, Berlin, 1817, 8vo. 2. Περὶ ἀντωνυμίας (de Pronomine liber)
Περὶ ἀντωνυμίας, de Pronomine liber,. Editions
This was first edited by I. Bekker in the Museum. Antiq. Stud. 1.2, Berlin, 1811, 8vo., and afterwards separately, Berlin, 1814, 8vo. 3. Περὶ συνδέσμων (de Conjunctionibus) and 4. Περὶ ἐπιρρημάτων (de Adverbiis) Editions
Περὶ συνδέσμων, de Conjunctionibus, and 4. Περὶ ἐπιρρημάτων, de Adverbiis, are both printed in Bekker's Anecdot. ii. p. 477, &c. Περὶ κατεψευσμένης ἱστορίας (About forged History
Among the works ascribed to Apollonius by Suidas there is one Περὶ κατεψευσμένης ἱστορίας, on fictitious or forged histories. Editions
It is generally believed that the work of one Apollonius, which was published together with Antoninus Liberalis by Xylander, under the title "Historiae Commentitiae," (Basel, 1568, 8vo.,) is the same as the work ascribed by Suidas to Apollonius Dyscolos; and Meursius and subsequently L. H. Teucher published the work with the name of Apollonius Dyscolos. Assessment
This work thus edited three times is a collection of wonderful phenomena of nature, gathered from the works of Aristotle, Theophrastus, and others. Now this is something very different from what the title of the work mentioned by Suidas would lead us to expect; that title can mean nothing else than, that Apollonius Dyscolos wrote a work which was an exposition of certain errors or forgeries which had crept into history. Phlegon, moreover, quotes from the work of Apollonius Dyscolos passages which are not to be found in the one which Meursius and others ascribe to him. (Phlegon, cc. 11, 13, 17.) The conclusion therefore must be, that the work of Apollonius Dyscolos περὶ κατεψευσμένης ἱστορίας is lost, and that the one which has been mistaken for it belongs to an Apollonius who is otherwise unknown. (Westermann, Scriptores Rerum mirabil. p. 20, &c., where the work of the unknown Apollonius is also incorporated, pp. 103-116.)
17. A native of Egypt, a writer who is referred to by Theophilus Antiochenus (ad Autolyc. iii. pp. 127, 136, 139) as an authority respecting various opinions upon the age of the world. Whether he is the same as the Apollonius from whom Athenaeus (v. p. 191) quotes a passage concerning the symposia of the ancient Egyptians, is uncertain. The number of persons of the name of Apollonius, who were natives of Egypt, is so great, that unless some other distinguishing epithet is added, it is impossible to say who they were. An Apollonius, an Egyptian, is mentioned as a soothsayer, who prophesied the death of Caligula. (D. C. 59.29.)
18. Surnamed Eidographus (εἰδογράφος), a writer referred to by the Scholiast on Pindar (Pind. P. 2.1) respecting a contest in which Hiero won the prize. Some writers have thought he was a poet, but from the Etymol. M. (s. v. εἰδοΔέα) it is probable that he was some learned grammarian.
19. Of Laodicea, is said to have written five books on astrology (astrologia apotelesmatica) in which he accused the Egyptians of various astronomical errors. (Paulus Alex. Praef. ad Isagog.) In the royal library of Paris there exists a MS. containing " Apotelesmata" of one Apollonius, which Fabricius believes to be the work of Apollonius of Laodicea.
20. Of Myndus, lived at the time of Alexander the Great, and was particularly skilled in explaining nativities. He professed to have learned his art from the Chaldeans. (Senec. Quaest. Nat. 7.3 and 17.) His statements respecting the comets, which Seneca has proserved, are sufficient to shew that his works were of great importance for astronomy. Whether he is the same as Apollonius, a grammarian of Myndns, who is mentioned by Stephanus Byzantius (s. v. Μύνδος), is uncertain.
21. Of Naucratis, a pupil of Adrianus and Chrestus, taught rhetoric at Athens. He was an opponent of Heracleides, and with the assistance of his associates he succeeded in expelling him from his chair. He cultivated chiefly political oratory, and used to spend a great deal of time upon preparing his speeches in retirement. His moral conduct is censured, as he had a son Rufinus by a concubine. He died at Athens in the seventieth year of his age. (Philostr. Vit. Saph. 2.19, 26.2; Eudoc. p. 66.)
22. Pergaeus. See below.
23. Rhodius, was, according to Suidas and his Greek anonymous biographers, the son of Silleus or Illeus and Rhode, and born at Alexandria (comp. Strab. xiv. p.655) in the phyle Ptolemais, whereas Athenaeus (vii. p. 283) and Aelian (Ael. NA 15.23) describe him as a native or, at least, as a citizen of Naucratis. He appears to have been born in the first half of the reign of Ptolemy Euergetes, that is, about B. C. 235, and his most active period falls in the reign of Ptolemy Philopator (B. C. 221-204) and of Ptolemy Epiphanes. (B. C. 204-181.) In his youth he was instructed by Callimachus, but afterwards we find a bitter enmity existing between them. The cause of this hatred has been explained by various suppositions; the most probable of which seems to be, that Apollonius, in his love of the simplicity of the ancient poets of Greece and in his endeavour to imitate them, offended Callimachus, or perhaps even expressed contempt for his poetry. The love of Apollonius for the ancient epic poetry was indeed so great, and had such fascinations for him, that even when a youth (ἔφηβος) he began himself an epic poem on the expedition of the Argonauts. When at last the work was completed, he read it in public at Alexandria, but it did not meet with the approbation of the audience. The cause of this may in part have been the imperfect character of the poem itself, which was only a youthful attempt; but it was more especially owing to the intrigues of the other Alexandrine poets, and above all of Callimachus, for Apollonius was in some degree opposed to the taste which then prevailed at Alexandria in regard to poetry. Apollonius was deeply hurt at this failure, and it is not improbable that the bitter epigram on Callimachus which is still extant (Anthol. Graec. 11.275) was written at that time. Callimachus in return wrote an invective-poem called " Ibis," against Apollonius, of the nature of which we may form some idea from Ovid's imitation of it in a poem of the same name. Callimachus, moreover, expressed his enmity in other poems also, and in his hymn to Apollo there occur several hostile allusions to Apollonius, especially in 5.105. Disheartened by these circumstances Apollonius left Alexandria and went to Rhodes, which was then one of the great seats of Greek literature and learning. Here he revised his poem, and read it to the Rhodians, who received it with great approbation. At the same time he delivered lectures on rhetoric, and his reputation soon rose to such a height, that the Rhodians honoured him with their franchise and other distinctions. Apollomius now regarded himself as a Rhodian, and the surname Rhodius has at all times been the name by which he has been distinguished from other persons of the same name. Notwithstanding these distinctions, however, he afterwards returned to Alexandria, but it is unknown whether he did so of his own accord, or in consequence of an invitation. He is said to have now read his revised poem to the Alexandrines, who were so delighted with it, that he at once rose to the highest degree of fame and popularity. According to Suidas, Apollonius succeeded Eratosthenes as chief librarian of the museum at Alexandria, in the reign of Ptolemy Epiphanes, about B. C. 194. Further particulars about his life are not mentioned, but it is probable that he held his office in the museum until his death, and one of his biographers states, that he was buried in the same tomb with Callimachus. Works Argonautica
As regards the poem on the expedition of the Argonauts (Argonautica), which consists of four books and is still extant, Apollonius collected his materials from the rich libraries of Alexandria, and his scholiasts are always anxious to point out the sources from which he derived this or that account. The poem gives a straightforward and simple description of the adventure, and in a tone which is equal throughout. The episodes, which are not numerous and contain particular mythuses or descriptions of countries, are sometimes very beautiful, and give life and colour to the whole poem. The character of Jason, although he is the hero of the poem, is not sufficiently developed to win the interest of the reader. The character of Medeia, on the other hand, is beautifully drawn, and the gradual growth of her love is described with a truly artistic moderation. The language is an imitation of that of Homer, but it is more brief and concise, and has all the symptoms of something which is studied and not natural to the poet. The Argonautica, in short, is a work of art and labour, and thus forms, notwithstanding its many resemblances, a contrast with the natural and easy flow of the Homeric poems. On its appearance the work seems to have made a great sensation, for even contemporaries, such as Charon, wrote commentaries upon it. Scholia on Apollonius
Our present Scholia are abridgements of the commentaries of Lucillus of Tarrha, Sophocles, and Theon. all of whom seem to have lived before the Christian era. One Eirenaeus is also mentioned as having written a critical and exegetical commentary on the Argonautica. (Schol. ad Apollon. Rhod. 1.1299, 2.127, 1015.) The common Scholia on Apollonius are called the Florentine Scholia, because they were first published at Florence, and to distinguish them from the Paris Scholia, which were first published in Schaefer's edition of the Argonautica, and consist chiefly of verbal explanations and criticisms. Influence
Among the Romans the Argonautica was much read, and P. Terentius Varro Atacinus acquired great reputation by his translation of it. (Quintil 10.1.87.) The Argonautica of Valerius Flaccus is a free imitation of the poem of Apollonius. In the reign of Anastasius 1. one Marianus made a Greek paraphrase of Apollonius' poem in 5608 iambics. Editions of the Argonautica
The first edition of the Argonautica is that of Florence, 1496, 4to., by J. Lasearis, which contains the Scholia. The next is the Aldine (Venice, 1581. 8vo.), which is little more than a reprint of the Florentine edition. The first really eritical edition is that of Brunck. (Argentorat. 1780, in 4to. and 8vo.) The edition of Beck (Leipzig, 1797, 8vo.) is incomplete, and the only volume which appeared of it contains the text, with a Latin translation and a few critical notes. G. Schaefer published an edition (Leipz. 1810-13, 2 vols. 8vo.), which is an improvement upon that of Brunck, and is the first in which the Paris Scholia are printed. The best edition is that of Wellauer, Leipzig, 1828, 2 vols. 8vo., which contains the various readings of 13 MSS., the Scholia, and short notes. Lost works
Besides the Argonautica and epigrams (Antonin. Lib. 23), of which we possess only the one on Callimachus, Apollonius wrote several other works which are now lost. Two of them, Περὶ Ἀρχιλόχου (Athen. 10.451) and πρὸς Ζηνόδοτον (Schol. Venet. ad Hom. Il. 13.657), were probably grammatical works, and the latter may have had reference to the recension of the Homeric poems by Zenodotus, for the Scholia on Homer occasionally refer to Apollonius. A third class of Apollonius' writings were his κτίσεις, that is, poems on the origin or foundation of several towns. These poems were of an historico-epical character, and most of them seem to have been written in hexameter verse. The following are known: 1. Ῥόδου κτίσις, of which one line and a half are preserved in Stephanus of Byzantium (s. v. Δώτιον), and to which we have perhaps to refer the statements contained in the Scholiast on Pindar. (Ol. 7.86; Pyth. 4.57.) 2. Ναυκπάτεως κτίσις, of which six lines are preserved in Athenaeus. (vii. p. 283, &c.; comp. Aelian, Ael. NA 15.23.) 3. Ἀλεξανδρείας κτίσις. (Schol. ad Nicand. Ther. 11.) 4. Καύνου κτίσις. (Parthen. Erot. I and 11.) 5. Κνίδης κτίσις. (Steph. Byz. s. v. Ψυκτήριος.) Whether the last three were like the first two in verse or prose is uncertain, as no fragments are extant. 6. Κανωπὸς, which may likewise have been an account of the foundation of Canopus. It was written in verse, and consisted of at least two books. Two choliambic lines of it are extant. (Steph. Byz. s. vv. Χ̔ώρα, Κόρινθος. Bibliography
Compare E. Gerhard, Lectiones Apollonianae, Leipzig, 1816, 8vo.; Weichert, Ueber das Leben und Gedicht des Apollonius von Rhodus, Meissen, 1821, 8vo.)
24. A Syrian, a platonic philosopher, who lived about the time of Hadrian, and who had inserted in his works an oracle which promised to Hadrian the government of the Roman world. (Spartian. Hadr. 2.)
25. Tyaneus. See below.
26. Of Tyre, a stoic philosopher, who lived in the reign of Ptolemy Auletes, is mentioned by Diogenes Laertius (7.1, 2, 24, and 28) as the author of a work on Zeno. Strabo (xvi. p.757) mentions a work of his which he calls πίναε τῶν ἀπὸ Ζήνωνος φιλοσόφων καὶ τῶν βιβλίων, and which appears to have been a short survey of the philosophers and their writings from the time of Zeno. Whether this Apollonius is the same as the one who wrote a work on female philosophers (Phot. Bibl. 161), or as the author of the chronological work (Χρονικά) of which Stephanus Byzantius (s. v. Χαλκητόριον) quotes the fourth book, cannot be decided.
27. King of Tyre, is the hero of a Greek romance. Greek Romance
The author of this is unknown. Barth (Adversar. 58.1) thought that the author was a Christian of the name of Symposius. Editions Political Verse version by Constantius or Gabriel Contianus
About the year A. D. 1500, the romance was put into so-called political verse by Constantinus or Gabriel Contianus, and was printed at Venice, 1603, 4to. Latin Translation
A Latin translation had been published before that time by M. Velserus, under the title, " Narratio eorum quake acciderunt Apollonio Tyrio," Aug. Vindel. 1595, 4to. Translations
During the fifteenth and sixteenth centuries this romance was very popular, and was translated into most of the European languages. [L.S]
surnamed PERGAEUS,from Perga in Pamphylia, his native city, a mathematician educated at Alexandria under the successors of Euclid. He was born in the reign of Ptolemy Euergetes (Eutoc. Comm. in Ap. Con. lib. i.), and died under Philopator, who reigned B. C. 222-205. (Hephaest. apud Phot. cod. cxc.) He was, therefore, probably about 40 years younger than Archimedes. His geometrical works were held in such esteem, that they procured for him the appellation of the Great Geometer. (Eutoc. l.c.) He is also mentioned by Ptolemy as an astronomer, and is said to have been called by the sobriquet of e, from his fondness for observing the moon, the shape of which was supposed to resemble that letter. Works Conic Sections
Apollonius' most important work, the only considerable one which has come down to our time, was a treatise on Conic Sections in eight books. Of these the first four, with the commentary of Eutocius, are extant in Greek; and all but the eighth in Arabic. The eighth book seems to have been lost before the date of the Arabic versions. We have also introductory lemmata to all the eight, by Pappus. The first four books probably contain little more than the substance of what former geometers had done; they treat of the definitions and elementary properties of the conic sections, of their diameters, tangents, asymptotes, mutual intersections, &c. But Apollonius seems to lay claim to originality in most of what follows. (See the introductory epistle to the first book.) The fifth treats of the longest and shortest right lines (in other words the normals) which can be drawn from a given point to the curve. The sixth of the equality and similarity of conic sections; and the seventh relates chiefly to their diameters, and rectilinear figures described upon them.
We learn from Eutocius (Comm. in lib. i.), that Heraclius in his life of Archimedes accused Apollonius of having appropriated to himself in this work the unpublished discoveries of that great mathematician; however this may have been, there is truth in the reply quoted by the same author from Geminus: that neither Archimedes nor Apollonius pretended to have invented this branch of Geometry, but that Apollonius had introduced a real improvement into it. For whereas Archimedes, according to the ancient method, considered only the section of a right cone by a plane perpendicular to its side, so that the species of the curve depended upon the angle of the cone; Apollonius took a more general view, conceiving the curve to be produced by the intersection of any plane with a cone generated by a right line passing always through the circumference of a fixed circle and any fixed point. Editions
The principal edition of the Conics is that of Halley, " Apoll. Perg. Conic, lib. viii., &c.," Oxon. 1710, fol. The eighth book is a conjectural restoration founded on the introductory lemmata of Pappus. The first four books were translated into Latin, and published by J. Bapt. Memus (Venice, 1537), and by Commandine (Bologna, 1566). The 5th, 6th, and 7th were translated from an Arabic manuscript in the Medicean library by Abraham Echellensis and Borelli, and edited in Latin (Florence, 1661); and by Ravius (Kilonii, 1669). Other works
Apollonius was the author of several other works. The following are described by Pappus in the 7th book of his Mathematical Collections:-- Περὶ Λόγου Ἀποτομῆς and Περὶ Χωρίου Ἀποτομῆς
Περὶ Λόγου Ἀποτομῆς and Περὶ Χωρίου Ἀποτομῆς, in which it was shewn how to draw a line through a given point so as to cut segments from two given lines, 1st. in a given ratio, 2nd. containing a given rectangle. Editions
Of the first of these an Arabic version is still extant, of which a translation was edited by Halley, with a conjectural restoration of the second. (Oxon. 1706.) Περὶ Διωριμένης Τομῆς
To find a point in a given straight line such, that the rectangle of its distances from two given points in the same should fulfil certain conditions. (See Pappus, l. c.) A solution of this problem was published by Robt. Simson. Περὶ Τόπων Ἐπιπέδων
Περὶ Τόπων Ἐπιπέδων, " A Treatise in two books on Plane Loci. Restored by Robt. Simson," Glasg. 1749. Περὶ Ἐπαφῶν
Περὶ Ἐπαφῶν, in which it was proposed to draw a circle fulfilling any three of the conditions of passing through one or more of three given points, and touching one or more of three given circles and three given straight lines. Or, which is the same thing, to draw a circle touching three given circles whose radii may have any magnitude, including zero and infinity. (Ap. de Tactionibus quae supers., ed. J. G. Camerer. Goth. et Amst. 1795, 8vo.) Περὶ Νεύσεων
Περὶ Νεύσεων, To draw through a given point a right line so that a given portion of it should be intercepted between two given right lines. (Restored by S. Horsley, Oxon. 1770.)
Proclus, in his commentary on Euclid, mentions two treatises. De Cochlea and De Perturbatis Rationibus.
Ptolemy (Magn. Const. lib. xii. init.) refers to Apollonius for the demonstration of certain propositions relative to the stations and retrogradations of the planets.
Eutocius, in his commentary on the Dimensio Circuli of Archimedes, mentions an arithmetical work called Ὠκυτόβοον, (see Wallis, Op. vol. iii. p. 559,) which is supposed to be referred to in a fragment of the 2nd book of Pappus, edited by Wallis.
Op. vol. iii. p. 597.) (Montucla, Hist. des Mathém. vol. i.; Halley, Praef ad Ap. Conic.; Wenrich, de auct. Graec. versionibus et comment. Syriacis, Arab. Armen. Persicisque, Lips. 1842; Pope Blount, Censur. Celeb. Auth. [W.F.D]
(Ἀπολλώνίος Τυαναῖος), a Pythagorean philosopher, born at Tyana in Cappadocia about four years before the Christian era. Much of his reputation is to be attributed to the belief in his magical or supernatural powers, and the parallel which modern and ancient writers have attempted to draw between his character and supposed miracles, and those of the Author of our religion. His life by Philostratus is a mass of incongruities and fables: whether it have any groundwork of historical truth, and whether it were written wholly or partly with a controversial aim, are questions we shall be better prepared to discuss after giving an account of the contents of the work itself.
Apollonius, according to the narrative of his biographer, was of noble ancestry, and claimed kindred with the founders of the city of Tyana. We need not stop to dispute the other story of the incarnation of the god Proteus, or refer it, with Tillemont, to demoniacal agency. At the age of fourteen he was placed under the care of Euthydemus, a rhetorician of Tarsus; but, being disgusted at the luxury of the inhabitants, he obtained leave of his father and instructor to retire to the neighbouring town of Aegae. Here he is said to have studied the whole circle of the Platonic, Sceptic, Epicurean, and Peripatetic philosophy, and ended by giving his preference to the Pythagorean, in which he had been trained by Euxenus of Heraclea. (Phil. 1.7.) Immediately, as if the idea of treading in the footsteps of Pythagoras had seized him in his earliest youth, he began to exercise himself in the severe asceticism of the sect; abstained from animal food and woollen clothing, foreswore wine and the company of women, suffered his hair to grow, and betook himself to the temple of Aesculapius at Aegae, who was supposed to regard him with peculiar favour. He was recalled to Tyana, in the twentieth year of his age, by his father's death: after dividing his inheritance with a brother whom he is said to have reclaimed from dissolute living, and giving the greater part of what remained to his poorer relatives (Phil. 1.13), he returned to the discipline of Pythagoras, and for five years preserved the mystic silence, during which alone the secret truths of philosophy were disclosed. At the end of the five years, he travelled in Asia Minor, going from city to city, and everywhere disputing, like Pythagoras, upon divine rites. There is a blank in his biography, at this period of his life, of about twenty years, during which we must suppose the same employment to have continued, unless indeed we have reason to suspect that the received date of his birth has been anticipated twenty years. He was between forty and fifty years old when he set out on his travels to the east; and here Philostratus sends forth his hero on a voyage of discovery, in which we must be content rapidly to follow him. From Aegae he went to Nineveh, where he met Damis, the future chronicler of his actions, and, proceeding on his route to India, he discoursed at Babylon with Bardanes, the Parthian king, and consulted the magi and Brahmins, who were supposed to have imparted to him some theurgic secrets. He next visited Taxila, the capital of Phraortes, an Indian prince, where he met Iarchas, the chief of the Brahmins, and disputed with Indian Gymnosophists already versed in Alexandrian philosophy. (Phil 3.51.) This eastern journey lasted five years: at its conclusion, he returned to the Ionian cities, where we first hear of his pretensions to miraculous power, founded, as it would seem, on the possession of some divine knowledge derived from the east. If it be true that the honours of a god were decreed to him at this period of his life, we are of course led to suspect some collusion with the priests (4.1), who are said to have referred the sick to him for relief. From Ionia he crossed over into Greece (4.11), visited the temples and oracles which lay in his way, everywhere disputing about religion, and assuming the authority of a divine legislator. At the Eleusinian mysteries he was rejected as a magician, and did not obtain admission to them until a later period of his life: the same cause excluded him at the cave of Trophonius (from whence he pretended to have obtained the sacred books of Pythagoras), and which he entered by force. (8.19.) After visiting Lacedaemon, Corinth, and the other towns of Greece, he bent his course towards Rome, and arrived there just after an edict against magicians had been issued by Nero. He was immediately brought before Telesinus the consul, and Tigellinus, the favourite of the emperor, the first of whom dismissed him, we are told, from the love of philosophy, and the latter from the fear of a magic power, which could make the letters vanish from the indictment. On his acquittal, he went to Spain, Africa, and Athens, where, on a second application, he was admitted to the mysteries; and from Athens proceeded to Alexandria, where Vespasian, who was maturing his revolt, soon saw the use which might be made of such an ally. The story of their meeting may be genuine, and is certainly curious as exhibiting Apollonius in the third of the threefold characters assumed by Pythagoras -philosopher, mystic, and politician. Vespasian was met at the entrance of the city by a body of magistrates, praefects and philosophers, and hastily asked whether the Tyanean was among the number. Being told that he was philosophizing in the Serapeum, he proceeded thither, and begged Apollonius to make him emperor: the philosopher replied that "he had already done so, in praying the gods for a just and venerable sovereign ;" upon which Vespasian declared that he resigned himself entirely into his hands. A council of philosophers was forthwith held, including Dio and Euphrates, Stoics in the emperor's train, in which the question was formally debated, Euphrates protesting against the ambition of Vespasian and the base subserviency of Apollonius, and advocating the restoration of a republic. (5.31.) This dispute laid the foundation of a lasting quarrel between the two philosophers, to which Philostratus often alludes. The last journey of Apollonius was to Ethiopia, whence he returned to settle in the Ionian cities. The same friendship which his father had shewn was continued towards him by the emperor Titus, who is said to have invited him to Argos in Cilicia, and to have obtained a promise that he would one day visit Rome. On the accession of Domitian, Apollonius endeavoured to excite the provinces of Asia Minor against the tyrant. An order was sent to bring him to Rome, which he thought proper to anticipate by voluntarily surrendering himself, to avoid bringing suspicion on his companions. On being conducted into the emperor's presence, his prudence deserted him: he launched forth into the praise of Nerva, and was hurried to prison, loaded with chains. The charges against him resolved themselves into three heads--the singularity of his dress and appearance, his being worshipped as a god, and his sacrificing a child with Nerva for an augury. As destruction seemed impending, it was a time to display his miraculous powers: he vanished from his persecutors; and after appearing to Darius at Puteoli at the same hour he disappeared from Rome, he passed over into Greece, where he remained two years, having given out that the emperor had publicly acquitted him. The last years of his life were probably spent at Ephesus, where he is said to have proclaimed the death of the tyrant Domitian at the instant it took place. Three places--Ephesus, Rhodes, and Crete, laid claim to the honour of being his last dwelling-place. Tyana, where a temple was dedicated to him, became henceforth one of the sacred cities, and possessed the privilege of electing its own magistrates.
We now proceed to discuss very briefly three questions. I. The historical groundwork on which the narrative of Philostratus was founded. II. How far, if at all, it was designed as a rival to the Gospel history. III. The real character of Apollonius himself.
I. However impossible it may be to separate truth from falsehood in the narrative of Philostratus, we cannot conceive that a professed history, appealed to as such by contemporary authors, and written about a hundred years after the death of Apollonius himself, should be simply the invention of a writer of romance. It must be allowed, that all the absurd fables of Ctesias, the confused falsehoods of all mythologies (which become more and more absurd as they are farther distant), eastern fairy tales, and perhaps a parody of some of the Christian miracles, are all pressed into the service by Philostratus to adorn the life of his hero: it will be allowed further, that the history itself, stripped of the miracles, is probably as false as the miracles themselves. Still we cannot account for the reception of the narrative among the ancients, and even among the fathers themselves, unless there had been some independent tradition of the character of Apollonius on which it rested. Eusebius of Caesarea, who answered the Λόγος φιλαλήθης πρὸς Χριστιάνους of Hierocles (in which a comparison was attempted between our Lord and Apollonius), seems (c. v.) to allow the truth of Philostratus's narrative in the main, with the exception of what is miraculous. And the parody, if it may be so termed, of the life of Pythagoras, may be rather traceable to the impostor himself than to the ingenuity of his biographer. Statues and temples still existed in his honour; his letters and supposed writings were extant; the manuscript of his life by Damis the Assyrian was the original work which was dressed out by the rhetoric of Philostratus; and many notices of his visits and acts might be found in the public records of Asiatic cities, which would have at once disproved the history, if inconsistent with it. Add to this, that another life of Apollonius of Tyana, by Moeragenes, is mentioned, which was professedly disregarded by Philostratus, because, he says, it omitted many important particulars, and which Origen, who had read it, records to have spoken of Apollonius as a magician whose imposture had deceived many celebrated philosophers. The conclusion we seem to come to on the whole is, that at a period when there was a general belief in magical powers Apollonius did attain great influence by pretending to them, and that the history of Philostratus gives a just idea of his character and reputation, however inconsistent in its facts and absurd in its marvels.
II. We have purposely omitted the wonders with which Philostratus has garnished his narrative, of which they do not in general form an essential part. Many of these are curiously coincident with the Christian miracles. The proclamation of the birth of Apollonius to his mother by Proteus, and the incarnation of Proteus himself, the chorus of swans which sung for joy on the occasion, the casting out of devils, raising the dead, and healing the sick, the sudden disappearances and reappearances of Apollonius, his adventures in the cave of Trophonius, and the sacred voice which called him at his death, to which may be added his claim as a teacher having authority to reform the world--cannot fail to suggest the parallel passages in the Gospel history. We know, too, that Apollonius was one'among many rivals set up by the Eclectics (as, for instance, by Hierocles of Nicomedia in the time of Diocletian) to our Saviour--an attempt, it may be worth remarking, renewed by the English freethinkers, Blount and Lord Herbert. Still it must be allowed that the resemblances are very general, that where Philostratus has borrowed from the Gospel narrative, it is only as he has borrowed from all other wonderful history, and that the idea of a controversial aim is inconsistent with the account which makes the life written by Damis the groundwork of the more recent story. Moreover, Philostratus wrote at the command of the empress Julia Domna, and was at the time living in the palace of Alexander Severus, who worshipped our Lord with Orpheus and Apollonius among his Penates: so that it seems improbable he should have felt any peculiar hostility to Christianity; while, on the other hand, he would be acquainted with the general story of our Lord's life, from which he might naturally draw many of his own incidents. On the whole, then, we conclude with Ritter, that the life of Apollonius was not written with a controversial aim, as the resemblances, although real, only indicate that a few things were borrowed, and exhibit no trace of a systematic parallel. (Ritter, Geschichte der Phil. vol. iv. p. 492.)
III. The character of Apollonius as well as the facts of his life bear a remarkable resemblance to those of Pythagoras, whom he professedly followed. Travel, mysticism, and disputation, are the three words in which the earlier half of both their lives may be summed up. There can be no doubt that Apollonius pretended to supernatural powers, and was variously regarded by the ancients as a magician and a divine being. The object of his scheme, as far as it can be traced, was twofold--partly philosophical and partly religious. As a philosopher, he is to be considered as one of the middle terms between the Greek and Oriental systems, which he endeavoured to harmonize in the symbolic lore of Pythagoras. The Pythagorean doctrine of numbers, and their principles of music and astronomy, he looked upon as quite subordinate, while his main efforts were directed to reestablish the old religion on a Pythagorean basis. His aim was to purify the worship of Paganism from the corruptions which he said the fables of the poets had introduced, and restore the rites of the temples in all their power and meaning. In his works on divination by the stars, and on offerings, he rejects sacrifices as impure in the sight of God. All objects of sense, even fire, partook of a material and corruptible nature: prayer itself should be the untainted offering of the heart, and was polluted by passing through the lips. (Euseb. Prep. Ev. 4.13.) This objection to sacrifice was doubtless connected with the Pythagorean doctrine of the transmigration of souls. In the miracles attributed to him we see the same trace of a Pythagorean character: they are chiefly prophecies, and it is not the power of controlling the laws of nature which Apollonius lays claim to, but rather a wonderworking secret, which gives him a deeper insight into them than is possessed by ordinary men. Upon the whole we may place Apollonius midway between the mystic philosopher and the mere impostor, between Pythagoras and Lucian's Alexander; and in this double character he was regarded by the ancients themselves.
The following list of Apollonius's works has come down to us : 1. Ὕμνος ἐις Μνημοσύναν. (Philostr. Vit. Apoll. 1.14; Suidas, s. v. Apoll.) 2. Πυθαγόρου δόξαι, and 3. Πυθαγόρου βίος, mentioned by Suidas, and probably (see Ritter) one of the works which, according to Philostratus (8.19), Apollonius brought with him from the cave of Trophonius. 4. Διαθήκη, written in Ionic Greek. (Phil. 1.3; 7.39.) 5. Ἀπολογία against a complaint of Euphrates the philosopher to Domitian. (8.7.) 6. Περὶ μαντείας ἀοστέρων. 7. Τελεταὶ ἢ περὶ Δυαιῶν. (3.41, 4.19; Euseb. Prep. Ev. 4.13.) 8. Χρησμοὶ, quoted by Suidas. 9. Νυχθήμερον, a spurious work. 10. Ἐπιστολαὶ LXXXV. Bp. Lloyd supposes those which are still extant to be a spurious work. On the other hand, it must be allowed that the Laconic brevity of their style suits well with the authoritative character of the philosopher. They were certainly not inventions of Philostratus, and are not wholly the same with the collection to which he refers. The Ἀπολογία which is given by Philostratus (8.7) is the only other extant writing of Apollonius. [B.J]
artists.
1. Apollonius and Tauriscus of Tralles, were two brothers, and the sculptors of the group which is commonly known as the Farnese bull, representing the punishment of Dirce by Zethus and Amphion. [Dirce.] It was taken from Rhodes to Rome by Asinius Pollio, and afterwards placed in the baths of Caracalla, where it was dug up in the sixteenth century, and deposited in the Farnese palace. It is now at Naples. After its discovery, it was restored, in a manner not at all in keeping with its style, by Battista Bianchi of Milan. There is some reason to believe that additions were made to it in the time of Caracalla. It was originally formed out of one block of marble. A full description of the group, is given by Winckelmann, who distinguishes the old parts from the new.
From the style of the ancient portions of the group, Winckelmann and Müller refer its execution to the same period to which they imagine the Laocoon to belong, that is, the period after Alexander the Great. Both groups belong to the same school of art, the Rhodian, and both probably to the same period. If, therefore, we admit the force of the arguments of Lessing and Thiersch respecting the date of the Laocoon [Ageladas], we may infer, that the Farnese bull was newly executed when Asinius Pollio took it to Rome, and consequently, that Apollonius and Tauriscus flourished at the beginning of the first century of the Christian aera. It is worth while to notice, that we have no history of this work before its removal from Rhodes to Rome.
Pliny says of Apollonius and Tauriscus, "Parentum ii certamen de se fecere: Menecratem videri professi, sed esse naturalem Artemidorum," which is understood to mean, that they placed an inscription on their work, expressing a doubt whether their father, Artemidorus, or their teacher, Menecrates. ought to be considered their true parent. The Farncse bull bears no such inscription, but there are the marks of an effaced inscription on a trunk of a tree which forms a support for the figure of Zethus. (Plin. Nat. 36.4.10; Winckelmann, Werke, vi. p. 52, vii. p. 205; Müller, Archäol. der Kunst. § 157.)
2. An Athenian sculptor, the son of Nestor, was the maker of the celebrated torso of Hercules in the Belvedere, which is engraved in the Mus. Pio-Clement. iii. pl. 10, and on which is inscribed ΑΠΟΛΛΩΝΙΟΣ ΝΕΣΤΟΡΟΣ ΑΘΗΝΑΙΟΣ ΕΠΟΙΕΙ. From the formation of the letters of the inscription, the age of the sculptor may be fixed at about the birth of Christ. The work itself is one of the most splendid remains of Grecian art. There is at Rome a statue of Aesculapius by the same artist. (Winckelmann, Werke, i. p. 226, iii. p. 39, vi. pp. 64, 94, 101, vii. p. 215; Thiersch, Epochen, p. 332.)
3. An Athenian sculptor, the son of Archias, made the bronze head of the young hero, which was found at Herculaneum and is engraved in the Mus. Hercul. i. tab. 45. It bears the inscription, ΑΠΟΛΛΟΝΙΟΣ ΑΠΧΙΟΥ ΑΘΗΝΑΙΟΣ ΕΠΩΗΣΕ. It probably belongs to the period about the birth of Christ. (Winckelmann, Werke, ii. p. 158, iv. p. 284, v. p. 239, vii. p. 92.)
4. A sculptor, whose name is inscribed on the beautiful marble statue of a young satyr, in the possession of the Earl of Egremont, at Petworth, Sussex. [P.S]
(Ἀπολλώνιος), physicians. For a list of the physicians of this name see Fabricius, Bibl. Gr. vol. xiii. p. 74, ed. vet.; Le Clerc, Hist. de la Méd.; Haller, Biblioth. Medic. Pract. vol. i.; Harless, Analecta Historico-Crit. de Archigene Medico et de Apolloniis, &c., Bamberg. 1816, 4to.; Sprengel, Hist. de la Méd.
1. 2. Apollonius Antiochenus (Ἀντιοχεύς), the name of two physicians, father and son, who were born at Antioch, and belonged to the sect of the Empirici. They lived after Serapion of Alexandria and before Menodotus [Serapion; Menodotus], and therefore probably in the first or second century B. C. (Gal. Introd. c. 4. vol. xiv. p. 683.) One of them is very likely the person sometimes called "Apollonius Empiricus ;" the other may perhaps be Apollonius Senior.
2. Son of the previous Apollonius.
3. Apollonius Archistrator (Ἀρχιστράτωρ) is the author of a medical prescription quoted by Andromachus (ap. Gal. De Compos. Medicam. sec. Gen. 5.12, vol. xiii. p. 835), and must therefore have lived in or before the first century after Christ. Nothing is known of the events of his life.
4. Apollonius Biblas (Βιβλᾶς), lived probably in the second century B. C., and wrote, after Zeno's death, a book in answer to a work which he had composed on the meaning of certain marks (χαρακτῆρες) that are found at the end of some chapters in the third book of the Epidemics of Hippocrates. (Gal. Comm. II. in Hippoer. " Epid. III." § 5, vol. xvii. pt. i. p. 618.) It seems most likely that he is not the same person as Apollonius Empiricus. His name is supposed to be connected with the word Βιβλιακός, and seems to have been given him for being (as we say) a book-worm.
5. Apollonius Citiensis (Κιτιεύς), the oldest commentator on Hippocrates whose works are still extant. He was a native of Citium, in Cyprus (Strabo, 14.6, p. 243, ed. Tauchn.), and studied medicine at Alexandria under Zopyrus (Apollon. Cit. p. 2, ed. Dietz); he is supposed to have lived in the first century B. C. Works Περὶ Ἄρθρων (De Articulis)
The only work of his that remains is a short Commentary on Hippocrates, Περὶ Ἄρθρων, De Articulis, in three books. It is dedicated to a king of the name of Ptolemy, who is conjectured to have been a younger brother of Ptolemy Auletes, king of Egypt, who was made king of Cyprus, and who is mentioned several times by Cicero. (Pro Dom. 100.8, 20, Pro Flacc. 100.13, Pro Sext. 100.26.) Editions
Some portions of this work were published by Cocchi in his Discorso dell' Anatomia, Firenze, 1745, 4to., p. 8, and also in his Graecorum Chirurgici Libri, Florent. 1754, fol. The whole work, however, appeared for the first time in the first volume of Dietz's Scholia in Hippocratem et Galenum, Regim. Pruss. 1834, 8vo.; and an improved edition with a Latin translation was published by Kühn, Lips. 1837, 4to., which, however, was not quite finished at the time of his death. Further Information
See Kühn, Additam. ad Elenchum Medicorum Veterum a Jo. A. Fabricio, &c. exhibitum, Lips. 1826, 4to., fascic. iii. p. 5; Dietz, Schol. in Hipp. et Gal. vol. i. praef. p. v.; Littré, Oeuvres d' Hippocr. vol. i. Introd. p. 92; Choulant, Handbuch der Bücherkunde für die Aeltere Medicin.)
6. Apollonius, Claudius, must have lived in or before the second century after Christ, as one of his antidotes is quoted by Galen. (De Antid. 2.11, vol. xiv. p. 171.) Nothing is known of his life.
7. Apollonius Cyprius (Κύπριος) was the pupil of Olympicus and the tutor to Julianus. He was a native of Cyprus, belonged to the sect of the Methodici, and lived probably in the first century after Christ. Nothing more is known of his history. (Gal. De Meth. Med. 1.7, vol. x. pp. 53, 54.)
8. Apollonius Empiricus (Ἐμπειρικός), is supposed to be one of the persons called "Apollonius Antiochenus." He lived, according to Celsus (De Med. i. praef. p. 5), after Serapion of Alexandria, and before Heracleides of Tarentumn, and therefore probably in the second century B. C. He belonged to the sect of the Empirici, and wrote a book in answer to Zeno's work on the χαρακτῆρες in Hippocrates, mentioned above. This was answered by Zeno, and it was this second work that drew from Apollonius Biblas his treatise on the subject after Zeno's death. (Gal. Comm. II. in Hipp. " Epid. III." § 5, vol. xvii. pt. i. p. 618.) He is mentioned also by Galen De Meth. Med. 2.7, vol. x. p. 142.
9. Apollonius Glaucus must have lived in or before the second century after Christ, as his work "On Internal Diseases" is quoted by Caelius Aurelianus. (De Morb. Chron. 4.8, p. 536.) Nothing is known of his life.
10. Apollonius Herophileius (Ἡροφίλειος) is supposed to be the same person as Apollonius Mus. He wrote a pharmaceutical work entitled Περὶ Εὐπορίστων, De Facile Parabilibus (Gal. De Compos. Medicam. sec. Loc. 6.9, vol. xii. p. 995), which is very frequently quoted by Galen, and which is probably the work referred to by Oribasius (Eupor. ad Eunap. i. prooem. p. 574), and of which some fragments are quoted in Cramer's Anecd. Graeca Paris. vol. i. p. 395, as still existing in MS. in the Royal Library at Paris. He lived before Andromachus, as that writer quotes him (ap. Gal. De Compos. Medicam. sec. Loc. vol. xiii. pp. 76, 114, 137, 308, 326, 981), and also before Archigenes (Gal. ibid. vol. xii. p. 515); we may therefore conclude that he lived in or before the first century after Christ. He was a follower of Herophilus, and is said by Galen (ibid. p. 510) to have lived for some time at Alexandria. His work, Περὶ Μύρων, On Ointments, is quoted by Athenaeus (xv. p. 688), and he is also mentioned by Caelius Aurelianus. (De Morb. Ac. 2.28, p. 139).
11. Apollonius Hippocraticus (Ἱπποκράτειος), is said by Galen (De Secta Opt. 100.14. vol. i. p. 144; Comment. III. in Hippocr. " De Rat. Vict. in Morb. Ac." 100.38. vol. xv. p. 703) to have been a pupil of Hippocrates II., and must therefore have lived in the fourth century B. C. He is blamed by Erasistratus (ap. Gal. l.c.) for his excessive severity in restricting the quantity of drink allowed to his patients.
12. Apollonius Memphites (Μεμφιτης) was born at Memphis in Egypt, and was a follower of Erasistratus. (Gal. Introd. 100.10. vol. xiv. p. 700.) He must therefore have lived about the third century B. C., and is probably the same person who is called "Apollonius Stratonicus."He wrote a work "On the Names of the Parts of the Human Body" (Gal. l.c., and Definit. prooem. vol. xix. p. 347), and is quoted by Erotianus (Gloss. Hipp. p. 86), Galen (De Antid. 2.14, vol. xiv. p. 188), Nicolaus Myrepsus (De Aur. cc. 11, 16. pp. 831, 832), and other ancient writers.
13. Apollonius Mus (Μῦς), a follower of Herophilus, of whose life no particulars are known, but who must have lived in the first century B. C., as Strabo mentions him as a contemporary. (14.1, p. 182, ed. Tauchn.) He was a fellow-pupil of Heracleides of Erythrae (ibid.), and composed a long work on the opinions of the sect founded by Herophilus. (Cael. Aurel. De Morb. Acut. 2.13, p. 110; Gal. De Differ. Puls. 4.10, vol. viii. pp. 744, 746.) He also wrote on pharmacy (Cels. De Med. v. praef. p. 81; Pallad. Comm. in Hipp. "Epid. VI.," ap. Dietz, Schol. in Hipp. et Gal. vol. ii. p. 98; Gal. De Antid. 2.7, 8, vol. xiv. pp. 143, 146), and is supposed to be the same person who is sometimes called " Apollonius Herophileius."
14. Apollonius Ophis (ὁ Ὄφις) is said by Erotianus (Gloss. Hipp. p. 8) to have made a compilation from the Glossary of difficult Hippocratic words by Baccheius; he must therefore have lived about the first or second century B. C. He is supposed by some persons to be Apollonius Pergamenus, by others Apollonius Ther.
15. Apollonius Organicus (Ὀργανικός) is quoted by Galen (De Compos. Medical. sec. Loc. 5.15, vol. xiii. p. 856), and must therefore have lived in or before the second century after Christ. Nothing is known of his life.
16. Apollonius Pergamenus (Περγάμηνος).
He was born at Pergamus in Mysia, but his date is very uncertain, since it can only be positively determined that, as he is quoted by Oribasius, he must have lived in or before the fourth century after Christ. (Orib. Eupor. ad Eun. 1.9, p. 578.) Works On Scarification
He is probably the author of rather a long extract on Scarification preserved by Oribasius (Med. Coll. 7.19, 20, p. 316). Editions
This is published by C. F. Matthaei in his Collection of Greek Medical Writers, entitled XXI. Veterum et Clarorum Medicorum Graecorum Varia Opuscula, Mosqu. 1808, 4to., p. 144. Confusion about his name
He is supposed by some persons to be Apollonius Ophis, or Apollonius Ther.
17. Apollonius Pitanaeus was born at Pitanae in Aeolia, and must have lived in or before the first century after Christ, as an absurd and superstitious remedy is attributed to him by Pliny. (H. N. 29.38.)
18. Apollonius Senior (ὁ Πρεσβύτερος) is quoted by Erotianus (Gloss. Hipp. p. 86), and must therefore have lived in or before the first century after Christ. Some persons suppose him to be one of the physicians called Apollonius Antiochenus.
19. Apollonius Stratonicus (ὁ ἀπὸ Στράτωνος) was probably not the son, but the pupil, of Strato of Beryta: he is very likely the same person as Apollonius Memphites, and may be supposed to have lived about the third century B. C. He was a follower of Erasistratus, and wrote a work on the Pulse, which is quoted by Galen. (De Differ. Puls. 4.17, vol. viii. p. 759.)
20. Apollonius Tarsensis (ὁ Ταρσεύς) was horn at Tarsus in Cilicia, and lived perhaps in the first or second century after Christ. His prescriptions are several times quoted by Galen. (De Compos. Medicam. sec. Gen. 5.13, vol. xiii. p. 843.)
21. Apollonius Ther (ὁ Θήρπ) is supposed by some persons to be the same as Apollonius Ophis, or Apollonius Pergamenus. As he is quoted by Erotianus (Gloss. Hipp. p. 86), he must have lived in or before the first century after Christ.
22. Another physician of this name, who is mentioned by Apuleius (Met. ix. init.) as having been bitten by a mad dog, must (if he ever really existed) have lived in the second century after Christ; and the name occurs in several ancient authors, belonging to one or more physicians, without any distinguishing epithet. [W.A.G]
(Ἀπολλώνιος). (1) Apollonius Rhodius. A Greek scholar and epic poet of the Alexandrian Age, born at Alexandria about B.C. 260. A pupil of Callimachus, he wrote a long epic, Argonautica, in four books, in which, departing from his master's taste for the learned and artificial, he aimed at all the simplicity of Homer. The party of Callimachus rejected the poem, and Apollonius retired in disgust to Rhodes, where his labours as a rhetorician and his newly revised poem won him hearty recognition and even admission to citizenship, whence his surname. Afterwards, returning to Alexandria, he recited his poem once more, and this time with universal applause, so that Ptolemy Epiphanes, in B.C. 196, appointed him to succeed
Eratosthenes as librarian. He probably died during the tenure of this office. His epic poem, which has survived, has a certain simplicity, though falling far short of the naturalness and beauty of Homer. Its uniform mediocrity often makes it positively tedious, though it is constructed with great care, especially in its versification. By the Romans it was much prized, and more than once imitated, as by Varro Atacinus and Valerius Flaccus. A valuable collection of scholia upon it testifies the esteem in which it was held by the learned of old. A good edition is that by Seaton, 1888.
(2) Apollonius of Tralles. A Greek sculptor of the school of Rhodes, and joint author with his countryman Tauriscus of the celebrated Dircé group. (See Antiopé.) Among other artists of the name, the worthiest of mention is Apollonius of Athens, of the first century B.C. From his hand is the Heracles, now only a torso, preserved in the Belvedere at Rome.
(3) Apollonius of Perga, in Pamphylia. A Greek mathematician called “the Geometer,” who lived at Pergamus and Alexandria in the first century B.C., and wrote a work on Conic Sections in eight books, of which we have only the first four in the original—the fifth, sixth, and seventh in an Arabic translation, and the eighth in extracts. See Schömann, Apollonius von Perga (1878).
(4) Apollonius of Tyăna, in Cappadocia, the most celebrated of the Neo-Pythagoreans, lived after the middle of the first century A.D. By a severely ascetic life on the supposed principles of Pythagoras, and by pretended miracles, he obtained such a hold upon the multitude that he was worshipped as a god, and set up as a rival to Christ. The account of his life by the elder Philostratus (q.v.) is more romance than history, and offers little to build upon. Having received his philosophical education, and lived in the temple of Asclepius at Aegae till his twentieth year, he divided his patrimony among the poor, and roamed all over the world; he was even said to have reached India and the sources of the Nile. Twice he lived at Rome: first under Nero, until the expulsion of the philosophers; and again in Domitian's reign, when he had to answer a charge of conspiring against the emperor. Smuggled out of Rome during his trial, he continued his life as a wandering preacher of morals and worker of marvels for some years longer, and is said to have died at a great age, the master of a school at Ephesus. Of his alleged writings, eighty-five letters have alone survived. See the work by Pettersch (Berlin, 1879); and Apollonius Tyanensis by Göttsching (1889).
(5) Apollonius Dyscŏlus (“the Surly”). A Greek scholar of Alexandria, where he had received his education, and where he ended his days a member of the Museum, after having laboured as a teacher at Rome under Antoninus Pius, about A.D. 140. He is the father of scientific Grammar, having been the first to reduce it to systematic form. His extant works are the treatises on Pronouns, Adverbs, Conjunctions, and the Syntax of the parts of speech, in four books. He was followed especially by the Latin grammarians, above all by See Skrzeczka, Die Lehre des Apollonius Dyscolus (1869); and the article Priscianus.
(6) Apollonius the Sophist, of Alexandria. His precise date A.D. is unknown. He was the author of an extant lexicon of Homeric glosses, based on Apion 's lost writings. See Glossa.
(7) Apollonius of Tyre, the hero of a Greek romance now lost, composed in Asia Minor, in the third century A.D., on the model of the Ephesian History of Xenophon. We have a free Latin version made by a Christian, about the sixth century, probably in Italy, which was much read in the Middle Ages, and translated into Anglo-Saxon, English, French, Italian, Middle-Greek, and German, in prose and verse. Its materials are used in the pseudo-Shakespearian drama of Pericles, Prince of Tyre. See Simrock, Quellen des Shakespeare (Bonn, 1872); and Hagen, Der Roman von König Apollonius in seinen verschiedenen Bearbeitungen (1878).
- surnamed Rhantes: Paus. 5.21.12-14
- Paus. 2.12.6
- his Argonautica, on the Harpies: Apollod. 1.9.21