APHLASTON. (Vid. APLUSTRE.). ΑΦΟΡΜΉΣ ΔΙΚΗ (ἀφορμῆς δίκη) was the action brought against a banker or money-lender (трañɛSirns) to recover funds advanced for the purpose of being employed as banking capital. Though such moneys were also styled mapaкaтalýкaι, or deposites, to distinguish them from the private capital of the banker (idia apopμn), there is an essential difference between the actions doopuns and napakaтaOnens, as the latter implied that the defendant had refused to return a deposite intrusted to him, not upon the condition of his paying a stated interest for its use, as in the former case, but merely that it might be safe in his keeping till the affairs of the plaintiff should enable him to resume its possession in security. The former action was of the class Tρóc Tiva, and came under the jurisdiction of the thesmothetæ. The speech of Demosthenes in behalf of Phormio was made in a maрayрapń against an action of this kind. 1 APHRACTUS (άḍрaктоç vaνç), called also navis aperta, a ship which had no deck, but was merely covered with planks in the front and hinder part, as is represented in the following cut, taken from a coin of Corcyra. 3 The ships which had decks were called KaTÚpakTOL, and tecta or strata. At the time of the Trojan war, the Greek ships had no decks, but were only covered over in the prow and stern, which covering Homer calls the ixpia vnóc. Thus Ulysses, when preparing for combat with Scylla, says, Elç ikpia vnos ébaivov Пpwpnç. Even in the time of the Persian war, the Athenian ships appear to have been built in the same manner, since Thucydides expressly says that "these ships were not yet entirely decked." APHRODISIA ('Aopodioia) were festivals celebrated in honour of Aphrodite in a great number of towns in Greece, but particularly in the island of Cyprus. Her most ancient temple was at Paphos, which was built by Aërias or Cinyras, in whose family the priestly dignity was hereditary. No bloody sacrifices were allowed to be offered to her, but only pure fire, flowers, and incense; and, therefore, when Tacitus speaks of victims, we must either suppose, with Ernesti, that they were killed merely that the priests might inspect their intestines, or for the purpose of affording a feast to the persons present at the festival. At all events; however, the altar of the goddess was not allowed to be polluted with the blood of the victims, which were mostly he-goats. Mysteries were also celebrated at Paphos in honour of Aphrodite; and those who were initiated offered to the goddess a piece of money, and received in return a measure of salt and a phallus. In the mysteries themselves, 1 2 they received instructions ἐν τῇ τέχνῃ μοιχικῇ. Α second or new Paphos had been built, according to tradition, after the Trojan war, by the Arcadian Agapenor; and, according to Strabo, men and women from other towns of the island assembled at New Paphos, and went in solemn procession to Old Paphos, a distance of sixty stadia: and the name of the priest of Aphrodite, άyýτwp,2 seems to have originated in his heading this procession. Aphrodite was worshipped in most towns of Cyprus, and in other parts of Greece, such as Cythera, Sparta, Thebes, Elis, &c.; and though no Aphro disia are mentioned in these places, we have no reason to doubt their existence: we find them expressly mentioned at Corinth and Athens, where they were chiefly celebrated by the numerous prostitutes. Another great festival of Aphrodite and Adonis, in Sestus, is mentioned by Musæus. *APÍASTELLUM, the herb Crow-foot, Gold Knap, or Yellow Craw. It is the same with the Batrachium and Apium rusticum. This same name is also applied sometimes to the Briony. Humelbergius, however, thinks that in this latter case, Apiastellum is corrupted from Ophiostaphyle, which last is enumerated by Dioscorides among the names of the Briony." *APIASTER, the Bee-eater, a species of bird. (Vid. MEROPS.) *APIASTRUM. (Vid. MELISSOPHYLLUM.) *APION (πiov), the Pyrus communis, or Peartree. (Vid. PYRUS.) *APIOS (únios), a species of Spurge, the Euphorbia apios. 10 *APIS (uɛλíooa or -írra), the Bee. "The natural history of the common hive-bee (Apis mellifica) is so remarkable, that it need not excite surprise that the ancients were but imperfectly acquainted with it. Among the earliest of the observers of the bee may be enumerated Aristotle' and Virgil, as also Aristomachus of Soli in Cilicia, and Philiscus the Thasian. attended solely to bees for fifty-eight years; and Aristomachus, we are told by Pliny, Philiscus, it is said, spent the whole of his time in forests, investigating their habits." Both these observers wrote on the bee. Aristotle notices several other species besides the honey-bee, but in so brief a manner that they cannot be satisfactorily determined." The bee plays an important part among the religious symbols of antiquity, and there appears, according to some inquirers, a resemblance more than accidental between its Latin name and that of the Egyptian Apis.1a *AP'IUM (olivov), a well-known plant. Theophrastus speaks of several sorts: the othivov huepov, which is generally thought to be our common Parsley; the innоoevov, which seems to be what is now called Alesanders; the theoσéhivov, Wild Celery or Smallage; and the bpeoceλvov, or Mountain-parsley. Virgil is generally thought by Apium vated in gardens. Martyn, however, thinks he to mean the first sort, that being principally cultimeans the Smallage, which delights in the banks of des apio ripa," and "potis gauderent rivis." rivulets, and hence the language of the poet, "viriFée also makes the Apium of Virgil the same with the Apium graveolens, L., or theoσéhivov. Our celery is that variety of the A. graveolens which is called acrid taste, and is unfit to eat.-According to the dulce by Miller. The wild species has a bitter, generality of writers, the term apium comes from apis, because bees are fond of this plant. A much better derivation, however, is from the Celtic apon, 1. (Herald., Animadv. in Salm., 182.)-2. (Compare Cic., Att., v., 11, 12, 13; vi., 8.-Liv., xxxi., 22.-Hirt., Bell. Alex., 11, 13.-Cæs., Bell. Civ., i., 56.- Atque contexerant, ut essent ab ictu telorum remiges tuti," ii., 4.-Polyb., i., 20, ◊ 15.)—3. 1. (xiv., p. 244, ed. Tauchnitz.)-2. (Hesych., s. v.) — 3. (Ovôi ra nλoia KaтáþраKTа Exovтas, Thucyd., i., 10.)-4. (Od., (Athenæus, xiii., p. 574, 579; xiv., p. 659.)-4. (Hero et Leand., xii., 229.)—5. (avrai ovπw eixov dià máσns Karacтρópara, Thu- 42.)-5. (Apul., de Herb., c. 8.)-6. (Dioscor., iv., 184.-Hueyd., i., 14.-Vid. Scheffer, de Militia Navali, ii., c. 5, p. 130.)-melberg. in loc.)-7. (Dioscor., i., 167.)-8. (Dioscor., iv., 174.) 6. (Tarit., Hist., 11., 3.-Annal., iii., 62.)—7. (Virg., Æn., i.,9. (H. A., v., 19.)—10. (Georg., iv.)-11. (Plin., H. N., xi., 9.) 116.)-8. (Hist., ii., 3.) -12. (Creuzer, Symbolik, ii., 183; iii, 354; iv., 391, &c.) "water." The French term ache comes from aches, | tic or marine divinities, and regarded as symbols of in the same language, signifying "a brook." APLUSTRE (haorov), an ornament of wooden planks, which constituted the highest part of the poop of a ship. The position of the aplustre is shown in the representations of ancient vessels in the articles ANCHORA and ANTENNA. The forms there exhibited show a correspondence in the general appearance and effect between the aplustre which terminated the stern, and the ȧxpoorohov which advanced towards it, proceeding from the prow. (Vid. ACROSTOLION.) At the junction of the aplustre with the stern, on which it was based, we commonly observe an ornament resembling a circular shield: this was called domideiov or donidioкn. It is seen on the two aplustria here represented. APOKERΎΧΙS (ἀποκήρυξις) implies the method by which a father could at Athens dissolve the legal connexion between himself and his son. According to the author of the declamation on the subject ('Алокпрνттбμεvoç), which has generally been atIn the battle at the ships related by Homer, as tributed to Lucian, substantial reasons were rethey had their poops landward, and nearest to the quired to ensure the ratification of such extraordiTrojans, Hector takes a firm hold of one by its ap-nary severity. Those suggested in the treatise relustre, while he incites his followers to bring fire and burn them. After the battle of Marathon, some similar incidents are mentioned by Herodotus, especially the distinguished bravery of Cynægirus, brother of the poet Eschylus, who, having seized the aplustre of a Persian ship, had his hand cut off by a hatchet. In these cases we must suppose the aplustre to have been directed, not towards the centre of the vessel, but in the opposite direc-which causes of this kind were brought forward, tion. The aplustre rose immediately behind the gubernator, who held the rudder and guided the ship, and it served in some degree to protect him from the wind and rain. The figure introduced in the artiele ANCHORA shows that a pole, spear, or standard (στηλίς, στυλές) was sometimes erected beside the aplustre, to which a fillet or pennon (raia) was attached. This served both to distinguish and adorn the vessel, and also to show the direction of the wind. In the figure of a ship, sculptured on the column of Trajan, we see a lantern suspended from the aplustre so as to hang over the deck below the gubernator. In like manner, when we read in Virgil, "Puppibus et lati nauta imposuere coronas," we must suppose the garlands, dedicated to the domes 1. (Apollon. Rhod., i. 1089.)-2. (Apollodor., i., 9, 22.-ApolJon. Rhod., ii., 601.-Val. Flacc., iv.)-3. (II., xv., 716.)-4. (vi., 114.)-5. (Georg, i., 304.-n., iv., 418.) *APO CYNON (áróкvvov), a species of plant, which Matthiolus informs us he long despaired of discovering; but that, at last, he was presented with a specimen of a plant which he was satisfied was it. He refers to the Cynanchus erectus, L. Dodonæus confounds it with the Periploca, to which, as Miller remarks, it bears a striking resemblance. Stephens describes it as being frequent in Burgundy, having an ivy leaf, white flower, and fruit like a bean.5 1. (Carm. x., 5.)-2. (1. c.)-3. (x., 135.)-4. (Demosth. in Spud., 1029.-Petit., Leg. Att., 235.)-5. (Dioscor., iv., 91.Adams, Append., s. v.) 69 APODECTÆ (ȧлоdéктαι) were public officers | ordinary commissioners, as the ovλλoyɛis and (nenat Athens, who were introduced by Cleisthenes in rai, were appointed for the purpose. The suits inthe place of the ancient colacretæ (kwλaxpéтai). stituted against the ȧroypaon belonged to the juThey were ten in number, one for each tribe, and risdiction of the Eleven, and, for a while, to that their duty was to collect all the ordinary taxes, and of the Syndici.' The farther conduct of these distribute them to the separate branches of the ad- causes would, of course, in a great measure, depend ministration which were entitled to them. They upon the claimant being or not being in possession had the power to decide causes connected with the of the proscribed property. In the first case the subjects under their management; though, if the arоypúpov, in the second the claimant, would apmatters in dispute were of importance, they were pear in the character of a plaintiff. In a case like obliged to bring them for decision into the ordinary that of Nicostratus above cited, the claimant would courts.1 be obliged to deposite a certain sum, which he forfeited if he lost his cause (napakaraboλn); in all, he would probably be obliged to pay the costs or court fees (πρυτανεία) upon the same contingency. A private citizen, who prosecuted an individual by means of úroуpaon, forfeited a thousand drachmæ if he failed to obtain the votes of one fifth of the dicasts, and reimbursed the defendant his prytaneia upon acquittal. In the former case, too, he would probably incur a modified atimia, i. e., a restriction from bringing such actions for the future. APOGRAPHE ¿noypaon) is, literally, a "list or register;" but, in the language of the Attic courts, the terms ἀπογράφειν and ἀπογράφεσθαι had three separate applications: 1. Απογραφή was used in reference to an accusation in public matters, more particularly when there were several defendants; the denunciation, the bill of indictment, and enumeration of the accused, would in this case be termed apographe, and differ but little, if at all, from the ordinary graphe. 2. It implied the making of a solemn protest or assertion before a magistrate, to ΑΠΟΛΕΙΨΕΩΣ ΔΙ'ΚΗ (ἀπολείψεως δίκη). The the intent that it might be preserved by him till it laws of Athens permitted either the husband or the was required to be given in evidence. 3. It was a wife to call for and effect a separation. If it orispecification of property, said to belong to the state,ginated with the wife, she was said to leave her but actually in the possession of a private person; which specification was made with a view to the confiscation of such property to the state. husband's house (anoλeine); if otherwise, to be dismissed from it (άπолεμлéoбat). The dismissal of the wife seems to have required little, if any, forThe last case only requires a more extended il-mality; but, as in one instance we find that the huslustration. There would be two occasions upon band called in witnesses to attest it, we may infer which it would occur: first, when a person held that their presence upon such an occasion was cuspublic property without purchase, as an intruder; tomary, if not necessary. If, however, it was the and, secondly, when the substance of an individual wife that first moved in the matter, there were other was liable to confiscation in consequence of a judi- proceedings prescribed by a law of Solon; and the cial award, as in the case of a declared state debt-case of a virtuous matron like Hipparete, driven, by or. If no opposition were offered, the ȧroypaon would attain its object, under the care of the magistrate to whose office it was brought; otherwise a public action arose, which is also designated by the same title. the insulting profligacy of her husband Alcibiades, to appear before the archon sitting in his court, and there relate her wrongs and dictate their enrolment, must have been trying in the extreme. No KúρLos was permitted to speak for her upon this occasion; In a cause of the first kind, which is said in for, until the separation was completed, her husband some cases to have also borne the name Tolev was her legal protector, and her husband was now ἔχει τὰ χρήματα καὶ πόσα ταῦτα εἴη, the claimant her opponent. Whether the divorce was voluntary against the state had merely to prove his title to the or otherwise, the wife resorted to the male relative, property; and with this we must class the case of a with whom she would have remained if she had person that impugned the arоуpapń, whereby the never quitted her maiden state; and it then became substance of another was, or was proposed to be, his duty to receive or recover from her late husband confiscated, on the ground that he had a loan by all the property that she had brought to him in acway of mortgage or other recognised security upon knowledged dowry upon their marriage. If, upon a portion of it; or that the part in question did not this, both parties were satisfied, the divorce was in any way belong to the state debtor, or person so complete and final; if otherwise, an action aroλeimulcted. This kind of opposition to the amoуpaonews or ȧnonéμews would be instituted, as the case is illustrated in the speech of Demosthenes against Nicostratus, in which we learn that Apollodorus had instituted an anоyрaon against Arethusius, for non-payment of a penalty incurred in a former action. Upon this, Nicostratus attacks the description of the property, and maintains that three slaves were wrongly set down in it as belonging to Arethusius, for they were, in fact, his own. might be, by the party opposed to the separation. In this the wife would appear by her representative, as above mentioned; but of the forms of the trial and its results we have no information. APOLLONIA ('Απολλώνια) is the name of a propitiatory festival solemnized at Sicyon in honour of Apollo and Artemis, of which Pausanias gives the following account: Apollo and Artemis, after In the second case, the defence could, of course, the destruction of the Python, had wished to be puonly proceed upon the alleged illegality of the for- rified at Sicyon (Egialea); but, being driven away mer penalty; and of this we have an instance in by a phantom (whence, in aftertimes, a certain spot the speech of Lysias for the soldier. There Poly-in the town was called póbor), they proceeded to ænus had been condemned by the generals to pay a Carmanos in Crete. Upon this, the inhabitants of fine for a breach of discipline; and, as he did not Sicyon were attacked by a pestilence, and the seers pay it within the appointed time, an anoypaon to ordered them to appease the deities. Seven boys the amount of the fine was directed against him, and the same number of girls were ordered to go to which he opposes, on the ground that the fine was the river Sythas, and bathe in its waters; then to illegal. The drоурaon might be instituted by an carry the statues of the two deities into the TemAthenian citizen; but if there were no private pros-ple of Peitho, and thence back to that of Apollo. ecutor, it became the duty of the demarchi to pro- Similar rites, says Pausanias, still continue to be ceed with it officially. Sometimes, however, extra-observed; for, at the festival of Apollo, the boys go to the river Sythas, and carry the two deities into 1. (Pollux, Onom., viii., 97.-Etymolog. Mag.-Harpocrat. Aristot., Pol., vi., 5, 4.-Demosth., c. Timocr., p. 750, 762.- in Alc.)-4. (11., 7, 9 7.) APORRHETA. 2 APOTHEOSIS. the Temple of Peitho, and thence back to that of | by the law, seem to have been equally actionable.1 Apollo. The penalty for using these words was a fine of 500 drachmæ, recoverable in an action for abusive language. (Vid. KAKEGORIAS.) It is surmised that this fine was incurred by Midias in two actions on the occasion mentioned by Demosthenes.3 Although festivals under the name of Apollonia, in honour of Apollo, are mentioned in no other place, still it is not improbable that they existed under the same name in other towns of Greece. APOMOS ́IA (drwμocía) denoted the affidavit of the litigant who impugned the allegations upon which the other party grounded his petition for postponement of the trial. (Vid. HYPOMOSIA.) If it were insisted upon, it would lead to a decision of the question of delay by the court before which the petition was preferred. ΑΠΟΠΕΜΨΕΩΣ ΔΙΚΗ. (Vid. ΑΠΟΛΕΙΨΕΩΣ ΔΙΚΗ.) APOPHAN'SIS or APOPH'ASIS (áñóḍavoiç or abcariç) was used in several significations in the Attic courts. I. It signified the proclamation of the decision which the majority of the judges came to at the end of a trial. This proclamation appears to have been made by means of a herald. II. It was used to signify the day on which the trial took place. III. It was employed to indicate the account of a person's property, which was obliged to be given when an avridoris was demanded. (Vid. ANTIDOSIS.) APOPHORA (áлоóорá), which properly means "produce or profit" of any kind, was used at Athens to signify the profit which accrued to masters from their slaves. It thus signified the sum which slaves paid to their masters when they laboured on their own account, and the sum which masters received when they let out their slaves on hire, either for the mines or any other kind of labour, and also the money which was paid by the state for the use of the slaves who served in the fleet. The term dood was also applied to the money which was paid by the allied states to Sparta, for the purpose of carrying on the war against the Persians. When Athens acquired the supremacy, these moneys were called dépot. APOPHORETA (άrogóрnra) were presents, which were given to friends at the end of an entertainment to take home with them. These presents appear to have been usually given on festival days, especially during the Saturnalia." ΑΠΟΦΡΑΔΕΣ Ή ΜΕΡΑΙ (ἀποφράδες ημέραι ) were unlucky or unfortunate days, on which no public business, nor any important affairs of any kind, were transacted at Athens. Such were the last three days but one of every month,' and the twenty-fifth day of the month Thargelion, on which the plynte ΑΠΟΣΤΑΣΊΟΥ ΔΙΚΗ (αποστασίου δίκη). This is the only private suit which came, as far as we know, under the exclusive jurisdiction of the polemarch. It could be brought against none but a freedman (άπελɛv0ɛpos), and the only prosecutor permitted to appear was the citizen to whom he had been indebted for his liberty, unless this privilege was transmitted to the sons of such former master. The tenour of the accusation was, that there had been a default in duty to the prosecutor; but what attentions might be claimed from the freedman, we are not informed. It is said, however, that the greatest delict of this kind was the selection of a patron (poorárns) other than the former master. If convicted, the defendant was publicly sold; but if acquitted, the unprosperous connexion ceased forever, and the freedman was at liberty to select any citizen for his patron. The patron could also summarily punish the above-mentioned delinquencies of his freedman by private incarceration without any legal award.s APOST'OLEIS (&лоoтоhεiç) were ten public officers at Athens, whose duty was to see that the ships were properly equipped and provided by those who were bound to discharge the trierarchy. They had the power, in certain cases, of imprisoning the trierarchs who neglected to furnish the ships properly; and they appear to have constituted a board in conjunction with the inspectors of the docks (oi riv vewρiwv exiμehnτai) for the prosecution of all matters relating to the equipment of the ships. APOTHECA (άло¤ýкη) was a place in the upper part of the house, in which the Romans frequently placed the earthen amphora in which their wines were deposited. This place, which was quite different from the cella vinaria, was above the fumarium, since it was thought that the passage of the smoke through the room tended greatly to increase the flavour of the wine. APOTHEO'SIS (anоbéwσiç), the enrolment of a mortal among the gods. The mythology of Greece contains numerous instances of the deification of mortals, but in the republican times of Greece we find few examples of such deification. The inhabitants of Amphipolis, however, offered sacrifices to Brasidas after his death; and the people of Egeste built a heroum to Philippus, and also offered sacri*APORRHA'IDES (¿ñoppúïdeç), a species of sea-fices to him on account of his personal beauty.10 In animal noticed by Aristotle, belonging to the genus Murez according to Rondolet and Gesner. Linnæus calls it Cochlea aporrhaïs." ria were celebrated. APORRHETA (úrópóηra), literally "things forbidden," has two peculiar but widely different acceptations in the Attic dialect. In one of these it implies contraband goods, an enumeration of which, at the different periods of Athenian history, is given by Bockh;10 in the other it denotes certain contumelious epithets, from the application of which both the living and the dead were protected by special laws. Among these, ¿vdpópovoç, naтрahоías, and un pahoiar are certainly to be reckoned; and other words, as piyao, though not forbidden nominatim 1. (Pollux, viii. 56.) 2. ('Οπόταν τὰς ψήφους ἀνακηρύττωσι TWY KPITWV. Lucian. pro Imagin., c. 29.)-3. (Demosth., c. Euerget., c. 13, p. 1153.-Lex. Rhet., p. 210.) 4. (ȧmopopà ἐστὶ τὰ ἀπὸ τῶν δούλων τοῖς δεσπόταις παρεχόμενα χρήματα. Ammonius.)-5. (Demosth., c. Aphob., i., c. 6, p. 819; c. NiContr., c. 6, p. 1253.-Andoc., De Myster., c. 9, p. 19.-Xen., Rep. Ath., i., 11.)-6. (Suet., Vesp., 19.-Cal., 55.-Octav., 75. -Martial, xiv., 1, 7, 8.)-7. (Etymol. Mag.)-8. (Plut., Alcib., c. 34-Lucian, Pseudolog., c. 13.-Schömann, De Comit. Ath., p. 50.)-9. (Adams, Append., s. v.)-10. (Pub. Econ. of Athens, i-, p. 76.)—11. (Meier, Att. Process, p. 482.) the Greek kingdoms, which arose in the East on the dismemberment of the empire of Alexander, it does not appear to have been uncommon for the successor to the throne to have offered divine honours to the former sovereign. Such an apotheosis of Ptolemy, king of Egypt, is described by Theocritus in his 17th Idyl."1 The term apotheosis, among the Romans, properly signified the elevation of a deceased emperor to divine honours. This practice, which was common upon the death of almost all the emperors, appears to have arisen from the opinion, which was generally entertained among the Romans, that the souls or manes of their ancestors became deities; and, as it was common for children to worship the manes of their fathers, so it was natural for divine 1. (Lysias, c. Theomn., i., 353; ii., 377.-Vid. Herald., Animad. in Salmas., c. 13.) 2. (Isocr. in Loch., 396.). (in Mid., 540, 543.-Vid. etiam Hudtwalcker, de Diætet., p. 150.)-4. (Aristot., De Ath. Rep., quoted by Harpocrat.)-5. (Petit., Legg. Attic., p. 261.)-6. (Demosth., pro Cor., p. 262.)-7. (Demosth., c. Euerg., p. 1147.-Meier, Att. Process, p. 112.)-8. (Colum., i., 6, 20.-Hor., Carm. iii., 8, 11; Sat. ii., 5, 7.Heindorff in loc.)-9. (Thucyd., v., 11.)-10. (Herod., v., 48.)11. (Casaubon in Suet., Jul., 88.) individuals who received the honours of an apotheosis, from the time of Julius Cæsar to that of Constantine the Great. On most of them the word CONSECRATIO Occurs, and on some Greek coins the word AQIEPOCIE. The following woodcut is ta honours to be publicly paid to a deceased emperor, | from these medals alone, trace the names of sixty who was regarded as the parent of his country, This apotheosis of an emperor was usually called consecratio; and the emperor who received the honour of an apotheosis was usually said in deorum numerum referri, or consecrari. Romulus is said to have been admitted to divine honours under the name of Quirinus.1 ken from an agate, which is supposed to represent the apotheosis of Germanicus. In his left hand he holds the cornucopia, and Victory is placing a laurel crown upon him. A very similar representation to the above is found on the triumphal arch of Titus, on which Titus is represented as being carried up to the skies on an eagle. Many other monuments have come down to us which represent an apotheosis. Of these the most celebrated is the bas-relief in the Townley gallery in the British Museum, which represents the apotheosis of Homer. It is clearly of Roman workmanship, and is supposed to have been executed in the time of the Emperor Claudius. An interesting account of the various explanations which have been proposed of this bas-relief is given in the Townley Gallery, published by the Society for the Diffusion of Useful Knowledge, vol. ii., p. 119, &c. None of the other Roman kings appears to have received this honour; and also in the republican times we read of no instance of an apotheosis. Julius Cæsar was deified after his death, and games were instituted to his honour by Augustus." The ceremonies observed on the occasion of an apotheosis have been minutely described by Herodian3 in the following passage: "It is the custom of the Romans to deify those of their emperors who die leaving successors, and this rite they call apotheosis. On this occasion a semblance of mourning, combined with festival and religious observances, is visible throughout the city. The body of the dead they honour after human fashion, with a splendid funeral; and, making a waxen image in all respects resembling him, they expose it to view in the vestibule of the palace, on a lofty ivory couch of great size, spread with cloth of gold. The figure is made pallid, like a sick man. During most of the day senators sit round the bed on the left side, clothed in black, and noble women on the right, clothed in plain white garments, like mourners, wearing no gold or necklaces. These ceremonies continue for seven days; and the physicians severally approach the couch, and, looking on the sick man, say that he grows worse and worse. And when they have made believe that he is dead, the noblest of the equestrian and chosen youths of the senatorial orders take up the couch, and bear it along the Via Sacra, and expose it in the old forum. Platforms, like steps, are built upon each side, on one of which stands a chorus of noble youths, and on the opposite a chorus of women of high rank, who sing hymns and songs of praise to the deceased, modulated in a solemn and mournful strain. Afterward they bear the couch through the city to the Campus Martius, in the broadest part of which a square pile is constructed entirely of logs of timber of the lar- The wives, and other female relatives of the emgest size, in the shape of a chamber, filled with fag-perors, sometimes received the honour of an apotheots, and on the outside adorned with hangings in- osis. This was the case with Livia Augusta, with terwoven with gold, and ivory images, and pictures. Poppea the wife of Nero, and with Faustina the Upon this a similar but smaller chamber is built, wife of Antoninus.2 with open doors and windows, and above it a third and fourth, still diminishing to the top, so that one might compare it to the lighthouses which are called Phari. In the second story they place a bed, APPARITO RES, the general name for the puband collect all sorts of aromatics and incense, and lic servants of the magistrates at Rome, namely, the every sort of fragrant fruit, or herb, or juice; for all ACCENSI, CARNIFEX, COACTORES, INTERPRETES, LICcities, and nations, and persons of eminence emu- TORES, PRECONES, SCRIBE, STATOR, STRATOR, VIAlate each other in contributing these last gifts in TORES, of whom an account is given in separate arhonour of the emperor. And when a vast heap of ticles. They were called apparitores because they aromatics is collected, there is a procession of horse- were at hand to execute the commands of the mamen and of chariots around the pile, with the dri-gistrates. Their service or attendance was called vers clothed in robes of office, and wearing masks apparitio. The servants of the military tribunes made to resemble the most distinguished Roman generals and emperors. When all this is done, the others set fire to it on every side, which easily catches hold of the fagots and aromatics; and from the highest and smallest story, as from a pinnacle, an eagle is let loose, to mount into the sky as the fire ascends, which is believed by the Romans to carry the soul of the emperor from earth to heaven, and from that time he is worshipped with the other gods." In conformity with this account, it is common to see on medals struck in honour of an apotheosis an altar with fire on it, and an eagle, the bird of Jupiter, taking flight into the air. The number of medals of this description is very numerous. We can, 1. (Plut., Rom., 27, 28.-Liv., i., 16.-Cic., De Rep., ii., 10.) 2. (Suet., Jul., 88.)-3. (iv., 3.) There is a beautiful representation of the apotheosis of Augustus on an onyx-stone in the royal museum at Paris. For farther information on this subject, see Mencken, Disputatio de Consecratione, &c.; and Schoepflin, Tractatus de Apotheosi, &c., Argent., 1730. were also called apparitores. We read that the Emperor Severus forbade the military tribunes to retain the apparitores, whom they were accustomed to have.5 Under the emperors, the apparitores were divided into numerous classes, and enjoyed peculiar privileges, of which an account is given in Just., Cod. 12, tit. 52-59. APPELLATIO (GREEK), (έφεσις or ἀναδικία). Owing to the constitution of the Athenian tribunals, each of which was generally appropriated to its 1. (Montfaucon, Ant. Expl. Suppl., vol. v., p. 137.)-2. (Suet., Anton. Philos., 26.)-3. ("Quod iis apparebant et præsto erant Claud., 11.-Dion., lx., 5.-Tac., Ann., xvi., 21.-Capitolin., ad obsequium." Serv. in Virg., Æn., xii., 850.-Cic., pro Cluent., c. 53.-Liv., i., 8.)-4. (Cic., ad Fam., xiii., 54; ad Qu. Fr., ., 1, 4.)-5. (Lamprid., Sev., c. 52.) |