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he retired to Rhodes, where he taught rhetoric with so much reputation, and obtained, by his writings, so much fame, that the Rhodians bestowed upon him the rights of citizenship. He returned to Alexandria to succeed Eratosthenes, as superintendent of the library of that city. Of his various works, we have only the Argonautica, a poem of moderate merit, though written with much care and labor. There are some passages, however, of great beauty, especially the episode on the love of Medea. The best editions are those of Brunck, Strasb. 1780, Leipsic, 1810, and that of 1813, with notes, &c.; the latter is not yet completed. (See Weichert On the Life and Poetry of Apollonius, Meissen, 1821.)—A. of Tyana, in Cappadocia, was born in the beginning of the Christian æra, and became a follower of the Pythagorean philosophy. Euthydemus, the Phoenician, instructed him in grammar, rhetoric, and the various philosophical systems, and Euxenus of Heraclea taught him the Pythagorean philosophy. A. felt an irresistible desire to become a disciple of Pythagoras, according to the rigid rules of his sect. At Egæ, there was a temple consecrated to Esculapius, where this god wrought miracles for the cure of the sick. To this temple A. repaired. In obedience to the precepts of Pythagoras, he abstained from all animal food, and lived only on fruits and herbs, drank no wine, dressed in a stuff prepared from plants, went barefooted, and suffered his hair to grow. The priests of the temple instructed him, and initiated him into their mysteries. It is said that Esculapius himself made him a witness of his cures; yet we have never been told that he had then attempted to perform miracles. He established a philosophical school, and enjoined silence upon himself for five years. During this time, he visited Pamphylia and Cilicia, and, afterwards, Antioch, Ephesus, and other cities. He then determined to pass beyond Babylon, to India, in order to become acquainted with the doctrines of the Bramins; and, as his scholars refused to follow him, he began his journey alone. A certain Damis, who met him, and regarded him as a deity, was his companion, and the narrator of his travels. At Babylon, he conversed with the Magi, and departed thence, with rich presents, on his way to Taxella, where Phraortes, king of India, had his seat of government, who gave him letters of introduction to the first among the Bramins. After 4 months, A. returned to Babylon,

from whence he proceeded to Ionia, and visited several cities. His fame every where preceded him, and the people came forth eagerly to meet him. He publicly reproached them for their indolence, and recommended community of goods, according to the doctrines of Pythagoras. He prophesied pestilence and earthquakes at Ephesus, which afterwards really came to pass. He spent one night in solitude at the grave of Achilles, and pretended to have had a conversation with the shade of that hero. At Lesbos, he conversed with the priests of Orpheus, who, at first, refused to initiate him into the sacred mysteries, regarding him as a sorcerer; but they received him some years later. At Athens, he recommended to the people sacrifices, prayers, and reformation of their morals. In every place which he visited, he maintained that he could prophesy and perform miracles. At last he came to Rome. Nero had, just before, banished all the magicians from the city. A. felt that he might be arrested in consequence of this edict: this reflection, however, did not prevent him from entering the city, with 8 of his companions; but his stay was short. He raised a young lady from the dead, says a historian, and was expelled from the city. He then visited Spain, returned through Italy to Greece, and thence to Egypt, where Vespasian made use of him for the support of his authority, and asked advice of him as of an oracle. Thence he journeyed to Ethiopia, and, after his return, was received as favorably by Titus, who asked his advice in all the affairs of government. When Domitian ascended the throne, A. was accused of having excited an insurrection in Egypt, in favor of Nerva. He readily submitted to a trial, and was acquitted. After this, he went once more to Greece, and passed over to Ephesus, where he opened a Pythagorean school, and died, almost 100 years old. Among the many miracles related of him, he is said to have announced the murder of Domitian, at the very moment when it happened. The heathens compare him to Christ, as a worker of miracles. Flavius Philostratus wrote a history of his life, very favorable to him, in 8 parts.

APOLOGETICS. A great number of apologies were written in defence of Christianity, in the early ages of the church, by Justin and others, but apologetics did not form a separate branch of theological science till the 18th century. We understand by them a philosophical exhibition of the arguments for the divine origin of

Christianity. They are to be carefully distinguished from polemical writings, which have for their object only to maintain the peculiarities of one religious sect or party against another. Hugo Grotius is one of the most eminent among the writers of these works. The Génie du Christianisme of Chateaubriand is a superficial declaration, with little merit but that of elegance. One of the principal apologetic works of modern times is in Danish-Kristelig Apologetik, eller Videnskabelig Udvikling af Grundene for Kristendommens Guddommelighed, ved P. E. Müller (Christian Apologetics, or philosophical Arguments for the divine Origin of Christianity), Copenhagen, 1810.

APOLOGUE. (See Fable.)

APOLOGY; defence of one who is accused. Judicial trials, among the ancients, were public, as they are in England and America, and consisted of speeches for and against a person or cause, and of the examination of witnesses. From judicial defences, which were often written down during the trial, and frequently composed accurately, and committed to paper by the speakers themselves, and afterwards made public, arose apologies. Of this nature are the apologies of Socrates, attributed to Plato and Xenophon. The former is a labored speech, in which Socrates is introduced speaking himself; the latter, rather a narration of the last hours and words of the wise man, with an explanation of the reasons why he preferred death, by which he seemed elevated above his accusers more than he would have been by a formal defence, which he scorned to make. Later rhetoricians wrote upon the use of apologies, and caused them to be composed by their scholars. Of this sort are the Apologies of Libanius (in 4 parts, the Reiske edition). Thus the name passed over to Christian authors, who, having before been orators or philosophers, borrowed a great part of their technical terms from the public courts of justice. They gave the name of apologies to the writings which were designed to defend Christianity against the attacks and accusations of its enemies, particularly the pagan philosophers, and to justify its professors before the emperors. Of this sort were those_by_Justin Martyr, Athenagoras, Tertullian, Tatian and others, which are lost, written by Quadratus, Aristides, Melito, Miltiades, Theophilus. To these might be added several works of Origen, Clement of Alexandria, Eusebius; and, among the Latins, those of Lactantius, Arnobius, Minucius Felix and

Augustin, though they are published under another title. We must not expect in them strict philosophical connexion, nor the accurate interpretation of the sacred writings. It must be remembered, that most of the authors, part of whom had belonged to the profession of advocates, made use of all the arts of eloquence, that were permitted in public courts. After the secure establishment of Christianity, such apologies, in a great measure, ceased to appear, till, in later times, several writers have again attacked it, either directly or by indirect insinuation. In consequence, new apologies have been written, and, among many weak ones, some exhibit great power and eloquence. There are, also, apologies for the doctrines of particular sects; e. g., Robert Barclay's Apology for the People in Scorn called Quakers.

APONO, Peter, one of the most celebrated physicians of the 13th century, was born at Apono, or Abano, a village near Padua, in 1250. He studied at the university of Paris. His reputation as a physician became so great, that his rivals, envious of his celebrity, gave out that he was aided in his cures by evil spirits, and brought him under the notice of the inquisition, but he died before his process was finished. His body would have been consigned to the flames, but for the attachment of a female domestic, who had it privately disinterred, and secretly re-buried. His memory received honors more than equal to this attempted disgrace, for the duke of Urbino and the senate of Padua afterwards erected statues to him. Besides the work, Conciliator Differentiarum Philosophorum, et præcipue Medicorum, which he composed in Paris, and which was published at Padua, in 1490, and reprinted at Florence and at Venice, this author wrote De Venenis eorumque Remediis, Marpurg, 1517, and Venice, 1550; De Medicina Omnimoda; Quæstiones de Febribus; and various other works.

APOPHTHEGM (from the Greek ȧnópOcypa); a short, pithy sentence, or maxim, as, for example, the sayings of the seven wise men, so called. Julius Cæsar wrote a collection of them, but history has not handed them down to us. Several modern writers have written such apophthegms, in prose and verse. Some parts of the Bible are entirely composed of apophthegms.

APOPLEXY is the name applied to a disease which occurs very suddenly, as if a blow had been inflicted upon the head, and deprives the person of consciousness and voluntary motion, while

the respiration and action of the heart continue, although much oppressed. In a complete apoplexy, the person falls suddenly, is unable to move his limbs or to speak, gives no proof of seeing, hearing or feeling, and the breathing is stertorous or snoring, like that of a person in deep sleep. In a case of less violence, the symptoms are more moderate. Consciousness sometimes remains in part; some power of motion is retained, upon one side, or in some parts, at least; the speech is not entirely lost, but is only an unintelligible muttering of incoherent words. The immediate cause of this disease is some affection or injury of the brain, or of some portion of it; and it is most commonly produced by a fulness of blood in the head, either remaining in the blood-vessels, or poured out, in or upon the brain, from their rupture in some part, and in sufficient quantity to exert considerable pressure upon that organ. As the state of the whole body depends much upon the sound condition of the brain and nerves, it is evident that such an unnatural state of these organs cannot continue long without danger to life. The termination and effects of the disease vary with the violence of the attack; and it is either fatal in a few hours, or after a few days, during which a degree of fever is often observed, or the patient recovers, entirely or with a weakness or lameness of one or more limbs. The immediate cause of the symptoms first occurring, and of those remotely subsequent, is not known with absolute certainty; but from the examination of the bodies of those who have died with this disease, or in whom death has been produced by mechanical injuries to the head, which have been attended by similar appearances; and from the entire similarity of the symptoms in persons whose brains are injured by the pressure of bones, or blood, or in whom the brain exposed by some wound is purposely compressed, &c., to the symptoms presented by apoplexy; there is scarcely room to doubt, that genuine, complete apoplexy is produced by the pressure of blood (whether extravasated or not) upon the brain. This arises from the destruction of the equilibrium or balance of the circulation by various causes, by which an unnatural quantity of blood is forced into an otherwise healthy brain, or the brain and its vessels so weakened, that they are unable to sustain the pressure of the usual quantity of blood. Some of these causes operate directly upon the brain, as strong passions, hard study, exhaustion from fatigue, &c.;

others, indirectly, through the medium of the stomach, as when this disease is produced by indigestible food, &c. The disposition to it is sometimes hereditary and is most usually found to accompany a short, full person, a short neck, and a system disposed to a too copious sanguification. It sometimes, also, occurs in people who are exhausted by old age, excessive labor or anxiety, and, in these cases, the brain seems to be too weak to perform its common functions, and the efforts required of it produce an injurious or destructive flow of blood to it. It will be readily conjectured, from what has been said, that the cure of this disease is by no means easy, as the treatment must be accommodated to the various causes which may have produced it. It is at all times a disease of great danger, but by no means always fatal; and those affected by it sometimes recover as entirely as from any other complaint, although some lameness or defect of motion is apt to reinain, either in the limbs, the organs of speech, the eyes or mouth, or some other part. A fatal result is to be anticipated, when the consciousness and feeling are entirely lost; when the eye is insensible to light, and the pupil does not contract; when the patient cannot swallow, the respiration grows more laborious, and froth or blood appears at the mouth or nose. But if, on the contrary, the remedies used appear to afford relief, and produce a gradual diminution of the symptoms above described, a favorable result may be expected. Although an attack of apoplexy comes on, for the most part, suddenly and unexpectedly, yet it is often preceded by appearances, which give warning of its approach. These are a high color of the whole face, giddiness or vertigo, sparks or flashes of light before the eyes, noises in the ears, bleeding at the nose, and pain in the head. The danger, in such cases, may most commonly be averted by bleeding and abstemious diet, to be continued till these symptoms are removed. When a person is unfortunately attacked by apoplexy, the first step should be to open the cravat and collar, so as to leave the neck free: if it be a short time after a meal, or if the last meal has been of an indigestible character, the stomach should be emptied by an emetic, or by tickling the throat with the finger, without waiting for a physician, and, at the same time, a vein or two should be opened, so as to produce a free flow of blood, which should be continued, if the face is flushed and red,

till relief is obtained. Subsequent treatment will of course be directed by a medical attendant. Great care should be taken, in such cases, that no attempt is made to arouse the person by rubbing, or any sort of stimulation, internal or external, as these can only do harm. Paralysis, or palsy, is sometimes a consequence of apoplexy, but it is more commonly produced by causes of a different character, and constitutes a different disease. (See Palsy.)

APOSTASY (from Greek and and torapai, I keep myself far); a renunciation of opinions or practices, and the adoption of contrary ones, usually applied to one who has forsaken his religion. It is always an expression of reproach. What one party calls apostasy is termed by the other conversion. History mentions three eminent apostates-Julian the Apostate, who had never been a Christian, except nominally, and by compulsion; Henry IV, king of France, who thought that Paris vaut bien une messe, and that, of course, all France was worth the whole Catholic faith; and William of Nassau, the stadtholder, who separated himself from the Catholic church, and became a Protestant, according to the faith of his father, which, in fact, had always been secretly his own. One day, Henry IV, standing with the marshal Joyeuse on a balcony, seeing many people looking at him, said, Mon cousin, ces gens-là me paraissent fort aises de voir ensemble un apostat et un renégat. General Bonneval, a Frenchman, was a famous apostate. He became a Turkish pacha. Generally, apostates, religious or political, are violent partisans. Catholics, also, call those persons apostates, who forsake a religious order, or renounce their religious vows without a lawful dispensation. The apostasy of a Christian to Judaism or paganism was punished, by the emperors Constantius and Julian, with confiscation of goods; to which the emperors Theodosius and Valentinian added capital punishment in case of the apostate's perverting others. Also, in ancient England, it is said that apostasy was punishable by burning, and tearing to pieces by horses. Statutes 9 and 10 of William III, c. 32, also provide that, if any person, educated in, or having made profession of the Christian religion, shall deny it to be true, he shall be rendered incapable of holding any office for the first offence, and, for the second, shall be made incapable of bringing any action, of being guardian, executor, legatee or purchaser of lands, and shall suffer three

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years' imprisonment without bail. The punishment of the first offence, however, will be remitted in case the delinquent, within 4 months after conviction, publicly renounces his error in open court. Penal laws of this sort, relating to religion, have generally lain dormant in England.

A POSTERIORI. (See A priori.)

APOSTLES; such as are sent; (from the Greek Gray, to send); in the Christian church, the 12 men whom Jesus selected from his disciples as the best instructed in his doctrines, and the fittest instruments for the promulgation of his religion. Hence they were regarded as the ambassadors of Jesus to the rest of the world. (Matt. ch. xxviii. ver. 19.) Their names were as follows:-Simon Peter (Greek for Caiaphas, the rock), and Andrew his brother; James the greater, and John his brother, who were sons of Zebedee; Philip of Bethsaida, Bartholomew, Thomas, Matthew; James the son of Alpheus, commonly called James the less; Lebbeus, his brother, who was surnamed Thaddeus, and was called Judas, or Jude; Simon the Canaanite, and Judas Iscariot. Of this number, Simon Peter, John, James the greater and Andrew were fishermen; and Matthew, a publican or tax-gatherer. When the apostles were reduced to 11 by the suicide of Judas, who had betrayed Christ, they chose Matthias by lot, on the proposition of St. Peter. Soon after, their number became 13, by the miraculous vocation of Saul, who, under the name of Paul, became one of the most zealous propagators of the Christian faith. The Bible gives the name of apostle to Barnabas also, who accompanied Paul on his missions (Acts of the Ap. ch. xiv. ver. 13), and Paul bestows it also on Andronicus and Junia, his relations, and companions in prison. Generally, however, the name is used, in a narrower sense, to designate those whom Christ selected himself while on earth, and Paul, whom he afterwards called. In a wider sense, those preachers who first taught Christianity in heathen countries, are sometimes termed apostles; e. g., St. Denis, the A. of the Gauls; St. Boniface, the A. of Germany; the monk Augustin, the A. of England; the Jesuit Francis Xavier, the A. of the Indies; Adalbert of Prague, A. of Prussia Proper. Paul was the only A. who had received a scientific education; the others were mechanics. Peter, Andrew and John are called in the scripture (Acts, ch. iv. ver. 13), homines sine litteris, idiota. Questions have often been started respecting the

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domestic circumstances of the apostles. Were they very poor? Were they married? &c. Our information on these points is very limited. Some eminent theologians have thought that Christ was not poor, and that the apostles had a common fund sufficient to meet many expenses, of which some indications exist. Tradition reports that several of the apostles were married. The wife of St. Peter is said to have accompanied him on his journeys, and died a martyr. The tradition further states, that Peter had a daughter, Petronilla, who was also a martyr; thus, at least, say St. Augustin, St. Epiphanius and St. Clement of Alexandria. St. Philip, also, is said to have been married, and to have had several daughters, among whom was St. Hermione. Hegesippus speaks of 2 martyrs, grandsons of Jude. His wife was called Mary. St. Bartholomew is also said to have been married. But tradition affords almost our only authority respecting their private lives. During the life of the Savior, the apostles more than once showed a misunderstanding of the object of his mission, and, during his sufferings, evinced little courage and firmness of friendship for their great and benevolent Teacher. After his death, they received the Holy Ghost on the day of Pentecost, that they might be enabled to fulfil the important duties for which they had been chosen. Their subsequent lives the Catholic church represents as follows, partly on the authority of the book of Acts, mostly on that of tradition :-St. John made some excursions into Asia, and preached among the Parthians, and in India. In the reign of Domitian, he was carried to Rome, tortured, and exiled to Patmos, where he wrote the Apocalypse. He died in Ephe

sus.

St. Bartholomew travelled through India, Persia, Abyssinia, Arabia Felix, and finished his course in Armenia. St. Philip preached in Phrygia; St. Thomas in Media, Caramania, Bactria, in India, and even in China; but this last fact is not positively asserted. St. Matthew preached in Ethiopia. St. Simon, say the Greeks, after having baptized in Egypt, Cyrenaica, Libya and Mauritania, went to England, and thence to Persia, where he died. St. Jude preached in Syria, Mesopotamia, Persia, Armenia and Libya. St. Peter, afterwards bishop of Antioch, and then of Rome, visited Asia Minor, and also Babylon, as one of his letters shows, provided Babylon does not signify, in that passage, Rome, as some critics have thought. St. Paul visited Asia Minor,

Greece and Rome. The two Jameses seem not to have gone far from Jerusalem; yet the body of James the greater is said to be buried at Compostella in Spain. According to Matthew (ch. xvi. ver. 18), Christ considered St. Peter the first in rank of the apostles; and it is known, that the pope derives his authority over the living and the dead from the power which Christ gave to St. Peter, of whom all the popes, according to the Catholic dogma, are successors in an uninterrupted line.-In Venice, the 12 first families were called apostles, as are likewise 12 islands in the straits of Magellan.

APOSTOLES ISLANDS; in the strait of Magellan, at its entrance into the Pacific, near cape Deseado. They are 12 in number, which circumstance gave them their name. All are small, barren and desert. Their shores abound with shell-fish. Lon. 75° 6′ W.; lat. 52° 34′ S.

APOSTOLICAL; all that comes from the apostles, or has relation to them. Thus the apostolical writings are writings composed by the apostles. The earlier Christian church was called the apostolical church, because the apostles at first conducted it, and, after their death, their spirit remained in it. So, also, the papal see is called the apostolical see, because it is supposed to have been founded by the apostle Peter.-The apostolical office, at Rome, is the name of the office which manages the papal revenues.-The apostolical blessing is the blessing bestowed by the pope, as successor of Peter.The king of Hungary is styled apostolical king, apostolical majesty. Pope Sylvester II bestowed this title on Stephen I, duke of Hungary, A. D. 1000, because he not only greatly promoted the Christian religion in Hungary, but, also, in imitation of the apostles, preached himself. Clement XIII renewed the memory of this occurrence, by giving the empress-queen Maria Theresa the title of apostolical queen, in 1758.-The apostolical symbol is a short summary of the Christian faith, and bears this name because it contains, in three articles, the doctrines of the apostles. This apostolical symbol is found even in the writings of Ambrose, who lived in the beginning of the 4th century. Peter Gnapheus, in the 5th century, ordered the constant repetition of the same in the church service.

APOSTOLICS, or APOSTOLICI; the name of three sects who professed to imitate the manners and practice of the apostles. The first flourished at the close of the 2d