APOLLINARIS SIDONIUS, CAIUS SOLLIUS (c. 430-487 or 488), Christian writer and bishop, was born in Lyons about A.D. 430. Belonging to a noble family, he was educated under the best masters, and particularly excelled in poetry and polite literature. He married (about 452) Papianilla, the daughter of Avitus, who was consul and afterwards emperor. But Majorianus, in the year 457, having deprived Avitus of the empire and taken the city of Lyons, Apollinaris fell into the hands of the enemy. The reputation of his learning led Majorianus to treat him with the greatest respect. In return Apollinaris composed a panegyric in his honour (as he had previously done for Avitus), which won for him a statue at Rome and the title of count. In 467 the emperor Anthemius rewarded him for the panegyric which he had written in honour of him by raising him to the post of prefect of Rome, and afterwards to the dignity of a patrician and senator. In 472, more for his political than for his theological abilities, he was chosen to succeed Eparchius in the bishopric of Arverna (Clermont). On the capture of that city by the Goths in 474 he was imprisoned, as he had taken an active part in its defence; but he was afterwards restored by Euric, king of the Goths, and continued to govern his bishopric as before. He died in A.D. 487 or 488. His extant works are his Panegyrics on different emperors (in which he draws largely upon Statius, Ausonius and Claudian); and nine books of Letters and Poems, whose chief value consists in the light they shed on the political and literary history of the 5th century. The Letters, which are very stilted, also reveal Apollinaris as a man of genial temper, fond of good living and of pleasure. The best edition is that in the Monumenta Germaniae Historica (Berlin, 1887), which gives a survey of the manuscripts.
Apollinaris Sidonius (the names are commonly inverted by the French) is the subject of numerous monographs, historical and literary. See, for bibliography, A. Molinier, Sources de l’histoire de France, no. 136 (vol. i.). S. Dill, Roman Society in the Fifth Century, and T. Hodgkin, Italy and her Invaders (vol. vii.), contain interesting sections on Apollinaris. See also Teuffel and Ebert’s histories of Latin literature.
APOLLO (Gr. Άπόλλων, Άπέλλων), in Greek mythology, one of the most important and many-sided of the Olympian divinities. No satisfactory etymology of the name has been given, the least improbable perhaps being that which connects it with the Doric ἀπέλλα (“assembly”)[1] so that Apollo would be the god of political life (for other suggested derivations, ancient and modern, see C. Wernicke in Pauly-Wissowa’s Realencyclopädie). The derivation of all the functions assigned to him from the idea of a single original light- or sun-god, worked out in his Lexikon der Mythologie by Roscher, who regards it as “one of the most certain facts in mythology,” has not found general acceptance, although no doubt some features of his character can be readily explained on this assumption.
In the legend, as set forth in the Homeric hymn to Apollo and the ode of Callimachus to Delos, Apollo is the son of Zeus and Leto. The latter, pursued by the jealous Hera, after long wandering found shelter in Delos (originally Asteria), where she bore a son, Apollo, under a palm-tree at the foot of Mount Cynthus. Before this, Delos—like Rhodes, the centre of the worship of the sun-god Helios, with whom Apollo was wrongly identified in later times—had been a barren, floating rock, but now became stationary, being fastened down by chains to the bottom of the sea. Apollo was born on the 7th day (ἑβδομαγενής) of the month Thargelion according to Delian, of the month Bysios according to Delphian, tradition. The 7th and 20th, the days of the new and full moon, were ever afterwards held sacred to him. In Homer Apollo appears only as the god of prophecy, the sender of plagues, and sometimes as a warrior, but elsewhere as exercising the most varied functions. He is the god of agriculture, specially connected with Aristaeus (q.v.), which, originally a mere epithet, became an independent personality (see, however, Farnell, Cults of the Greek States, iv. 123). This side of his character is clearly expressed in the titles Sitalcas (“protector of corn”); Erythibius (“preventer of blight”); Parnopius (“destroyer of locusts”); Smintheus (“destroyer of mice”), in which, however, some modern inquirers see a totemistic significance (e.g. A. Lang, “Apollo and the Mouse,” in Custom and Myth, p. 101; against this, W.W. Fowler, in Classical Review, November 1892); Erithius (“god of reapers”); and Pasparius (“god of meal”). He is further the god of vegetation generally—Nomios, “god of pastures” (explained, however, by Cicero, as “god of law”), Hersos, “sender of the fertilizing dew.” Valleys and groves are under his protection, unless the epithets Napaeus and Hylates belong to a more primitive aspect of the god as supporting himself by the chase, and roaming the glades and forests in pursuit of prey. Certain trees and plants, especially the laurel, were sacred to him. As the god of agriculture and vegetation he is naturally connected with the course of the year and the arrangement of the seasons, so important in farming operations, and becomes the orderer of time (Horomedon, “ruler of the seasons”), and frequently appears on monuments in company with the Horae.
Apollo is also the protector of cattle and herds, hence Poimnius (“god of flocks”), Tragius (“of goats”), Kereatas (“of horned animals”). Carneius (probably “horned”) is considered by some to be a pre-Dorian god of cattle, also connected with harvest operations, whose cult was grafted on to that of Apollo; by others, to have been originally an epithet of Apollo, afterwards detached as a separate personality (Farnell, Cults, iv. p. 131). The epithet Maleatas, which, as the quantity of the first vowel (ă) shows,[2] cannot mean god of “sheep” or “the apple-tree,” is probably a local adjective derived from Malea (perhaps Cape Malea), and may refer to an originally distinct personality, subsequently merged in that of Apollo (see below). Apollo himself is spoken of as a keeper of flocks, and the legends of his service as a herdsman with Laomedon and Admetus point in the same direction. Here probably also is to be referred the epithet Lyceius, which, formerly connected with λυκ- (“shine”) and used to support the conception of Apollo as a light-god, is now generally referred to λύκος (“wolf”) and explained as he who keeps away the wolves from the flock (cf. λυκόεργος, λυκοκτόνος). In accordance with this, the epithet λυκηγενής will not mean “born of” or “begetting light,” but rather “born from the she-wolf,” in which form Leto herself was said to have been conducted by wolves to Delos. The consecration of the wolf to Apollo is probably the relic of an ancient totemistic religion (Farnell, Cults, i. 41; W. Robertson Smith, Religion of the Semites, new ed., 1894, p. 226).
With the care of the fruits of the earth and the lower animals is associated that of the highest animal, man, especially the youth on his passage to manhood. As such Apollo is κουροτρόφος (“rearer of boys”) and patron of the palaestra. In many places gymnastic contests form a feature of his festivals, and he himself is proficient in athletic exercises (ἐναγώνιος). Thus he was supposed to be the first victor at the Olympic games; he overcomes Hermes in the foot-race, and Ares in boxing.
The transition is easy to Apollo as a warlike god; in fact, the earlier legends represent him as engaged in strife with Python, Tityus, the Cyclopes and the Aloidae. He is Boëdromios (“the helper”), Eleleus (“god of the war-cry”), and the Paean was said to have been originally a song of triumph composed by him after his victory over Python. In Homer he frequently appears on the field, like Ares and Athene, bearing the aegis to frighten the foe. This aspect is confirmed by the epithets Argyrotoxos (“god of the silver bow”), Hecatebolos (“the shooter from afar”), Chrysaoros (“wearer of the golden sword”), and his statues are often equipped with the accoutrements of war.[3]