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APOLLINARIANS, Apollinarists, called also by Epiphanius Dimaritoe, ancient heretics, who denied the proper humanity of Christ, and maintained that the body which he assumed was endowed with a sensitive, and not a rational soul, but that the divine nature supplied the place of the intellectual principle in man. This sect derived its name from Apollinaris, bishop of Laodicea in the fourth century.

The Apollinarians have been charged with other opinions, such as the Millenarian and Sabellian, the pre-existence of the body of Christ, and the passion of his deity; but ecclesiastical writers are not agreed with respect to these and other particulars. Their doctrine was first condemned by a council of Alexandria in the year 362, and afterwards in a more formal manner by a council at Rome in 375, and by another council in 378, which deposed Apollinaris from his bishopric. Notwithstanding all this, his doctrine spread through most of the churches of the East, and his followers were subdivided into various sects. In 388 the emperor Theodosius enacted a law forbidding them to hold assemblies, to have any ecclesiastics or bishops, or to dwell in cities. The rigorous execution of this law, in concurrence with the decrees of different councils, reduced them to a very small number, and their doctrine had no long duration.
APOLLINARIS, Caius Sulpicius, a very learned’ grammarian, born at Carthage, lived in the 2d century, under the Antonines. He is supposed to be the author of the verses which are prefixed to the comedies of Terence, and which contain the arguments of them. He had for his successor in the profession of grammar Helvius Pertinax, who had been his scholar, and was at last emperor.

Apollinaris Sidonius, Caius Lollius, an eminent Christian writer and bishop in the 5th century, was born of a noble family in France. He was educated under the best masters, and made great progress in the several arts and sciences, but particularly in poetry and polite literature. He married Papianilla, the daughter of Avitus, who was consul, and afterwards emperor, by whom he had three children. But Majorianus, in the year 475, having deprived Avitus of the empire, and taken the city of Lyons, in which our author resided, Apollinaris fell into the hands of the enemy. However, the reputation of his learning softened Majorianus’s resentment, so that he treated him with the utmost civility; in return for which Apollinaris composed a panegyric in his honour, which was so highly applauded, that he had a statue erected to him at Rome, and was honoured with the title of Count. In the year 467 the emperor Anthemius rewarded him for the panegyric which he had written in honour of him, by raising him to the post of governor of Rome, and afterwards to the dignity of a patrician and senator. But he soon quitted these secular employments for the service of the church. The bishopric of Clermont being vacant in 472 by the death of Eparchus, Apollinaris, who was then only a layman, was chosen to succeed him. Clermont being besieged by the Goths, he animated the people to the defence of that city, and would never consent to the surrender of it; so that, when it was taken about the year 480, he was obliged to retire; but he was soon restored by Evariges, king of the Goths, and continued to govern the church as he had done before. He died on the 2lst of August 487. He is esteemed one of the most elegant writers of his age, both in prose and verse. His chief works are his Panegyrics upon the emperors Avitus, Majorianus, and Anthemius, and a collection of Letters and Poems. The best edition of these productions is that by Sirmond, published in 1614, and republished by Labbe in 1652, in 4to. There is a French translation of his Letters.
APOLLODORUS, a famous architect under Trajan and Adrian, was born at Damascus. He had the direction of the bridge of stone which Trajan ordered to be built over the Danube in the year 104, which was esteemed the most magnificent of all the works of that emperor. Adrian, one day as Trajan was discoursing with this architect upon the buildings he had raised at Rome, would needs give his judgment, and showed he understood nothing of the matter. Apollodorus turned upon him bluntly, and said to him, “Go paint gourds, for you are very ignorant of the subject we are talking upon.” Adrian at this time boasted of his painting gourds well. The insult cost Apollodorus his life.

Apollodorus, a celebrated painter of Athens about 408 years before the birth of Christ, was the first who invented the art of mingling colours, and of expressing lights and shades. He was admired also for his judicious choice of subjects, and for beauty and strength of colouring surpassed all the masters that went before him. He excelled likewise in statuary.

Apollodorus the Athenian, a famous grammarian, the son of Asclepiades and disciple of Aristarchus. He wrote many works not now extant; but his most famous production is his Bibliotheca, which treats of the gods and the heroic ages. It is supposed by some that this is only an abridgement by another hand, and not the original work of Apollodorus. In any view it is, however, of value in mythological inquiries. The best edition is that of Heyné, in 2 vols. 8vo, published in 1803. A French translation, with notes, was published at Paris in 1805, in 2 vols. 8vo.
APOLLOS, in Scripture History, a Jew of Alexandria, who came to Ephesus during the absence of St Paul, who was gone to Jerusalem. (Acts xviii. 24.) Apollos was an eloquent man, and well versed in the Scriptures; and as he spoke with zeal and fervour, he taught diligently the things of God: but knowing only the baptism of John, he was no more than a catechumen, or one of the lowest order of Christians, and did not as yet distinctly know the mysteries of the Christian doctrine. However, he knew that Jesus Christ was the Messiah, and declared himself openly to be his disciple. When, therefore, he was come to Ephesus, he began to speak boldly in the synagogue, and to show that Jesus was the Christ. Aquila and Priscilla having heard him, took him home with them, instructed him more fully in the ways of God, and baptized him, probably in the name of Jesus Christ.

Some time after this he had a mind to go into Achaia; and the brethren having exhorted him to undertake this journey, they wrote to the disciples, desiring them to receive him. He arrived at Corinth, and was there very useful in convincing the Jews out of the Scriptures, and demonstrating to them that Jesus was the Christ. Thus he watered what St Paul had planted in this city. (1 Cor. iii. 6.) But the great affection which his disciples entertained for him threatened.to produce a schism, some saying I am of Paul, others I am of Apollos, I am of Cephas. However, this division, which St Paul speaks of in the chapter last quoted, did not prevent that apostle and Apollos from being closely united by the bonds of charity. Apollos hearing that the apostle was at Ephesus, went to meet him, and was there when St Paul wrote the first epistle to the Corinthians; wherein he testifies that he had earnestly entreated Apollos to return to Corinth, but hitherto had not been able to prevail with him; that nevertheless he gave him room to hope that he would go when he had an opportunity. St Jerome says that Apollos was so dissatisfied with the division which had happened upon his account at Corinth, that he retired into Crete with Zena, a doctor of the law; and that this disturbance having been appeased by the letter which St Paul wrote to the Corinthians, Apollos returned to this city, and was bishop thereof. The Greeks make him bishop of Buras, others say he was bishop of Iconium in Phrygia, and others that he was bishop of Caesarea.
APOLLYON, a Greek word that signifies the destroys and answers to the Hebrew Αbaddon. St John in the Revelation (ix. 11) says that an angel having opened the bottomless pit, a thick smoke issued out of it, and with this smoke locusts, like horses prepared for battle, and commanded by the angel of the bottomless pit, called in Hebrew Abaddon, but in Greek Apollym.
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APOLOGUE, in matters of literature, an ingenious method of conveying instruction by means of a feigned relation called a moral fahle. The only difference between a parable and an apologue is, that the former, being drawn from what passes among mankind, requires probability in the narration; whereas the apologue, being taken from the supposed actions of brutes, or even of things inanimate, is not tied down to the strict rules of probability. Aesop’s fables are a model of this kind of writing. .
APOMYOS Deus (cwro, and μ∙xa,fly), in the Heathen Mythology, a name under which Jupiter was worshipped at Elis, and Hercules as well as Jupiter at the Olympic games. These deities were supplicated under this name to destroy or drive away the vast number of flies which always attended at the great sacrifices; and in those which accompanied the Olympic games, the first was always to the Apomyos, or Myiagrus Deus, that he might drive away the flies from the rest. The usual sacrifice was a bull.
APONO, Peter d’, one of the most famous philosophers and physicians of his age, born in the year 1250, in a village about four miles from Padua. He was suspected of magic, and prosecuted by the inquisition. “The common opinion of almost all authors,” says Naudé, “is, that he was the greatest magician of his age; that he had acquired the knowledge of the seven liberal arts by means of the seven familiar spirits, which he kept inclosed in a crystal; and that he had the dexterity to make the money he had spent come back into his purse.” The śame author adds, that he died before the process against him was finished, being then in the 80th year of his age; and that, after his death, they ordered him to be burnt in effigy, in the public place of the city of Padua. He was the author of various works, the most remarkable of which are the following: Conciliator Differentiarum Philosophorum, first published in 1471; De Venenis eorumque Remediis, which was translated into French by Boet in 1593; Expositio Problematum Aristotelis, 1475; Geomantia, 1549; and Dionocides digestus Alphabet. Ord. 1512.
APOPEMPTIC, in ancient poetry, a hymn addressed to a stranger on his departure from a place to his own country. The ancients had certain holydays, wherein they took leave of the gods with apapemptic songs, as supposing them returning each to his own country. The deities having the patronage of divers places, it was but just to divide their presence, and allow some time to each. Hence it was that among the Delians and Milesians we find feasts of Apollo, and among the Argians feasts of Diana, called Epidemiae, as supposing these deities then more peculiarly resident among them. On the last day of the feast they dismissed them, following them-to the altars with apo-ρemptic hymns.
APOPHTHEGM, a short, sententious, and instructive remark, pronounced by a person of distinguished character.
APOPLEXY, a distemper in which the patient is suddenly deprived of all his senses, and of voluntary motion. See Medicine.
APORIA, a figure in Rhetoric, by which the speaker shows that he doubts where to begin for the multitude of matter, or what to say in some strange and ambiguous thing, and, as it wcrc, argues the case with himself.
APORON, or Aporime, a problem difficult to resolve, and which has never been resolved, though it be not in itself impossible. The word is derived from awogcς, which signifies something very difficult and impracticable, being formed from the privative α, and ∙ποξος, passage. When a question was proposed to any of the Greek philosophers, especially of the sect of heademists; if he cordd not give a solution, his answer was Affogsω, I cannot see through it. this word is also used by some law writers for an inexplicable speech or discourse.
APOSIOPESIS, in Rhetoric, afterwards called reticency and suppression, a figure by which a person really speaks of a thing, at the same time that he makes a show as if he would say nothing of it. The word comes from ασoff∕ωwαω, I am silent. It is commonly used to denote the same with ellipsis.
APOSPHRAGISMA (from awo, and o ’ %α∕∕ζω, I seaD, in Antiquity, the figure or impression of a seal. It was forbidden among the ancients to have the figure or image of God on their rings and seals. To this purpose the precept of Pythagoras, Er oαzτ∪λ∕ω s/zom Θsou μr, π ’ ipφiζnv! But in process of time this was little regarded; it was usual enough to have the figures of Egyptian and other deities, as well as of heroes, monsters, friends, ancestors, and even brutes, on their dactyli or ring-seals.
APOSTASY, a renouncing of the true religion. The primitive Christian church distinguished several kinds of apostasy. The first, of those who went over entirely from Christianity to Judaism; the second, of those who mingled Judaism and Christianity together; and the third, of those who complied so far with the Jews as to communicate with them in many of their unlawful practices, without making a formal profession of their religion. But the fourth sort was of those who, after having been some time. Christians, voluntarily relapsed into Paganism.
APOSTOLIC, in the primitive church, was an appellation given to all such churches as were founded by the apostles; and even to the bishops of those churches, as being the reputed successors of the apostles. These were confined to four, viz. Rome, Alexandria, Antioch, and Jerusalem. In after-times other churches assumed the same quality, on account, principally, of the conformity of their doctrine with that of the churches which were apostolical by foundation, and because all bishops held themselves successors of the apostles, or acted in their dioceses with the authority of apostles.

Apostolical Fathers is an appellation usually given to the writers of the first century who employed their pens in the cause of Christianity. Of these writers, Cotelerius, and after him Leclerc, have published a collection in two volumes, accompanied both with their own annotations and the remarks of other learned men.
APOSTOLIANS, a sect of the Mennonites, which first sprung up in the year 1663, and derived its name from Apostool, one of the Mennonite ministers at Amsterdam. They concurred with them in doctrine, and admitted to their communion those only who professed to believe all the sentiments which are contained in their public confession of faith.
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APOSTOLICI, or Apo sτoLies, was a name assumed by three different sects, on account of their pretending to imitate the manner and practice of the apostles. The first a postolici, otherwise called Apotactitae and Apotactici, rose out of the Encratitae and Cathari in the third century. They made profession of abstaining from marriage, and the use of wine, flesh, money, &c. Gerhard Sagarelli was the founder of the second sect: he obliged his followers to go from place to place as the apostles did, to wander about clothed in white, with long beards, dishevelled hair, and bare heads, accompanied with women, whom they called their spiritual sisters. They likewise renounced all kinds of property and possessions, inveighed against the growing corruption of the church of Rome, and predicted its overthrow, and the establishment of a purer church on its ruins. Sagarelli was burnt alive at Parma in the year 1300, and was afterwards succeeded by Dul-cinus, who added to the character of an apostle that of a prophet and of a general, and carried on a bloody and dreadful war for the space of more than two years against Reynerius, bishop of Vercelli: he was at length defeated, and put to death in a barbarous manner, in the year 1307. Nevertheless, the sect subsisted in France, Germany, and other countries, till the beginning of the 15th century, when it was totally extirpated under the pontificate of Boniface IX. The other branch of apostolici was of the 12th century. These also condemned marriage, preferring celibacy, and calling themselves the chaste brethren and sisters; though each was allowed a spiritual sister, with whom he lived in a domestic relation; and on this account they have been charged with concubinage. They held it unlawful to take an oath, they set aside the use of baptism, and in many things imitated the Manichees. Bernard wrote against this sect of apostolici.
APOSTOLICUM is a peculiar name given to a kind of song or hymn, anciently used in churches. The apostolicum is mentioned by Greg. Thaumaturgus as used in his time. Vossius understands it as spoken of the apostles’ creed: Suicer thinks this impossible, because this creed was then unknown in the churches of the East.
APOSTROPHE, in Rhetoric, a figure by which a person who is either absent or dead is addressed as if he were present and attentive to us. This figure is, in bold-* ness, a degree lower than the addresses to personified objects (see Personification), since it requires a less effort of imagination to suppose persons present who are dead or absent, than to imitate insensible beings and direct our discourse to them.

Apostrophe, in Grammar, the contraction of a word by the use of a comma; as call’d for called, thd for though.
APOTACTITAE, or Apotactici, an ancient sect, who, affecting to follow the examples of the apostles and primitive Christians, renounced all their possessions, and devoted them to the common cause. It does not appear that they at first fell into any errors. Some ecclesiastical writers assure us that several holy virgins and martyrs of this sect suffered under the persecution of Dioclesian in the fourth century; but they afterwards embraced the opinions of the Encratitae, and taught that the renouncing of all riches was not only a matter of counsel and advice, but of precept and necessity; and hence the sixth law in the Theodosian code joins the Apotactitae with the Eunomians and Arians.
APOTEICHISMUS, in the ancient military art, a kind of line of circumvallation drawn round a place in order to besiege it. This was also called periteichismus. The first thing the ancients went about when they designed to lay close siege to a place, was the apoteichismus, which sometimes consisted of a double wall or rampart, raised of earth; the innermost to prevent sudden sallies from the town, the outermost to keep off foreign enemies from coming to the relief of the besieged. This answered to what are called lines of contravallation and circumvallation among the moderns.
APOTHECARY, one who practises the art of pharmacy. In London, the apothecaries are one of the city companies. They were incorporated by a charter from King James I., procured at the solicitation of Dr Mayerne and Dr Atkins: till that time they only made a part of the grocers’ company; plums, sugar, spice, &c. being sold in the same shop and by the same person. By an act which was made perpetual in the ninth year of George I. they are exempted from serving upon juries, or in ward and parish offices. They are obliged to make up their medicines according to the formulas prescribed in the college dispensatory; and are liable to have their shops visited by the censors of the college, who are empowered to destroy such medicines as they think not good.
APOTHEOSIS, in Antiquity, a heathen ceremony, whereby their emperors and great men were placed among the gods. The word is derived from απo, and Qzος, God. After the apotheosis, which they also called deification and consecration, temples, altars, and images were erected to the new deity; sacrifices, &c. were offered, and colleges of priests instituted. It was one of the doctrines of Pythagoras, which he had borrowed from the Chaldees, that virtuous persons after their death were raised into the order of the gods; and herfce the ancients deified all the inventors of things useful to mankind, and those who had done any important services to the commonwealth.
APOTOME, in Geometry, the difference between two incommensurable lines.

Apo to me, in Music, the difference between a greater and a lesser semi-tone; expressed by the ratio, 128, 125.
APOTROPAE (from ατovgswω, I avert), in the ancient poetry, verses composed for averting the wrath of incensed deities; and the deities invoked for averting any threatened misfortune were called Apotrepeans. They, were also called Alexiaci, from αλεξω, I drive away ; and Averrunci, from averrunco, which denotes the same.
APPARATUS, a term used to denote a complete set of instruments, or other utensils, belonging to any artist or machine.— Apparatus is also used as a title of several books composed in the form of catalogues, bibliothecas, dictionaries, &c. for the ease and convenicncy of study. .
APPARENT, in a general sense, something that is visible to the eyes, or obvious to the understanding.

Apparent, among mathematicians and astronomers, denotes things as they appear to us, in contradistinction from real or true: thus we say, the apparent diameter; distance, magnitude, place, figure, &c. of bodies.

Apparent Heir, in Law. No inheritance can vest, nor can any person be the actual heir of another, till the ancestor is previously dead. Nemo est haeres viventis. Before that time the person who is next in the line of succession is called an heir apparent, or heir presumptive. Heirs apparent are those whose right of inheritance is indefeasible, provided they outlive the ancestor; as the eldest son or his issue, who must by the course of the common law be heirs to the father whenever he happens to die. Heirs presumptive are those who, if the ancestor should die immediately, would in the present circumstances be his heirs, but whose right of inheritance may be defeated by the contingency of some nearer heir being born; as a brother or nephew, whose presumptive succession may be destroyed by the birth of a child; or daughter, whose, present hopes may be hereafter cut off by the birth of a son.
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APPARITOR, among the Romans, a general term to comprehend all attendants of judges and magistrates appointed to receive and execute their orders. Apparitor, in England, is a messenger that serves the process of a spiritual court, or a beadle in â university who carries the mace.
APPAUMEE, in Heraldry, denotes one hand extended with the full palm appearing, and the thumb and fingers at full length. .
APPEAL, in Law, the removal of a cause from an inferior to a superior court or judge, when a person thinks himself aggrieved by the sentence of the inferior judge. Appeals lie from the ordinary courts of justice to the house of lords. In ecclesiastical cases, ií an appeal is brought before a bishop, it may be removed to the archbishop; if before an archdeacon, to the court of arches, and thence to the archbishop; and from the archbishop s court to the king in chancery. .
APPELLATIVE Names, in Grammar, in contradistinction to proper names, are such as stand for universal ideas, or a whole rank of beings, whether general or special. Thus, ι ∕⅛ bird, man, city, river, are common or appellative names; and so are trout, eel, lobster ; for they all agree to many individuals, and some to many species.