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opponent of the Arians, and a personal friend of Athanasius ; and in arguing against the former, he maintained, that the Divine Word (the Logos) supplied the place of a rational soul in the person of Christ. He died between 382 and 392 A. D. His doctrine was condemned by a synod at Rome, about 375 A. D., but it continued to be held by a considerable sect, who were called Apollinarists, down to the middle of the fifth century. (Hieron. de Vir. Illust. 104 ; Socrates, H. E. ii. 46, iii. 16 ; Sozomen, H. E. v. 18, vi. 25 ; Suidas, s. v.; Cave, Hist. Litt. ; Wemsdorf, Diss, de Apollin.)

3. The author of two epigrams in the Greek Anthology, is very probably the same person as the elder Apollinaris of Laodicea. (Jacobs, Anthol. Graec. xiii. p. 853.) [P. S.]

APOLLINA'RIS, CLAU'DIUS, the commander of Vitellius' fleet at Misenum, when it revolted to Vespasian in A. D. 70. Apollinaris escaped with six galleys. (Tac. Hist. iii. 57, 76, 77.)



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. i. 42, xxiv. 605, Od. xi. 318, xv. 410, &c.; comp. Pind. Pyth. iii. 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. i. 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. i. 3. § 3, vi. 24. § 5, viii. 41. § 5; Plut. de Εἰ apud Delph. 21, de Defect. Orac. 7; Aeschyl. Eum. 62; comp. Müller, Dor. ii. 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 Paeëon, the god of the healing art in Homer. [Paeeon.]
