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APOLLONIUS OF TYRE

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Originally appearing in Volume V02, Page 189 of the 1911 Encyclopedia Britannica.
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APOLLONIUS OF See also:TYRE , a See also:medieval See also:tale supposed to be derived from a lost See also:Greek See also:original. The earliest mention of the See also:story is in the See also:Carmine (Bk. vi. 8, 11. 5-6) of Venantius See also:Fortunatus, in the second See also:half of the 6th See also:century, and the See also:romance may well date from three centuries earlier. It bears a marked resemblance to the Antheia and Habrokomes of See also:Xenophon of See also:Ephesus. The story relates that See also:King See also:Antiochus, maintaining incestuous relations with his daughter, kept off her suitors by asking them a riddle, which they must solve on See also:pain of losing their heads. Apollonius of Tyre solved the riddle, which had to do with Antiochus's See also:secret. He returned to Tyre, and, to See also:escape the king's vengeance, set See also:sail in See also:search of a See also:place of See also:refuge. In See also:Cyrene he married the daughter of King Archistrates, and presently, on receiving See also:news of the See also:death of Antiochus, departed to take See also:possession of the See also:kingdom of See also:Antioch, of which he was, for no clear See also:reason, the See also:heir. On the voyage his wife died, or rather seemed to See also:die, in giving See also:birth to a daughter, and the sailors demanded that she should be thrown overboard. Apollonius See also:left his daughter, named Tarsia, at See also:Tarsus in the care of guardians who proved false to their See also:trust. See also:Father, See also:mother, and daughter were only reunited after fourteen years' separation and many vicissitudes.

The earliest Latin MS. of this tale, preserved at See also:

Florence, See also:dates from the 9th or loth century. The See also:pagan features of the supposed original are by no means all destroyed. The ceremonies observed by Tarsia at her See also:nurse's See also:grave, and the preparations for the, burning of the See also:body of Apollonius's wife, are purely pagan. The See also:riddles which Tarsia propounds to her father are obviously interpolated. They are taken from the Enigmata of Caelius Firmianus Symposius. The many inconsistencies of the story seem to be best explained by the supposition (E. Rohde, Der griechische See also:Roman, and ed., 1900, pp. 435 et seq.) that the Antiochus story was originally entirely See also:separate from the story of Apollonius's wanderings, and was clumsily tacked on by the Latin author. The romance kept its See also:form through a vast number of medieval re-arrangements, and there is little See also:change in its outlines as set forth in the Shakespearian See also:play of See also:Pericles. The Latin tale is preserved in about Too See also:MSS., and was printed by M.Velser (See also:Augsburg, 1595), by J. Lapaume in Script. Erot.

(See also:

Didot, See also:Paris, 1856), and by A. Riese in the Bibl. Teubneriana (1871, new ed. 1893). The most widespread versions in the See also:middle ages were those of See also:Godfrey of See also:Viterbo in his See also:Pantheon (1185), where it is related as See also:authentic See also:history, and in the Gesta Romanorum (cap. 153), which formed the basis of the See also:German folk-tale by H. Steinhowel (Augsburg, 1471), the Dutch version (See also:Delft, 1493), the See also:French in Le Violiers See also:des histoires romaines (Paris, 1521), the See also:English, by Laurence Twine (See also:London, 1576, new ed. 1607), also of the Scandinavian, See also:Czech, and Hungarian tales. In See also:England a See also:translation was made as See also:early as the Trth century (ed. B. See also:Thorpe, 1834, and J. Zupitza in Archie See also:fur neuere Sprachen, 1896); there is a Middle English metrical version (J.

O. Halliwell; A New See also:

Bake about See also:Shakespeare, 185o), by a poet who says he was See also:vicar of See also:Wimborne; See also:John See also:Gower uses the tale as an example of the seventh deadly See also:sin in the eighth See also:book of his Confessio Amantis; See also:Robert See also:Copland translated a See also:prose romance of Kynge Apollyne of Thyre (Wynkyn de Worde, 1510) from the French; Pericles was entered at Stationers' See also:Hall in 1607, and was followed in the next See also:year by See also:George See also:Wilkins's novel, The Painful/ Adventures of Pericles, Prynce of Tyre (ed. Tycho See also:Mommsen, See also:Oldenburg, 1857), and George See also:Lillo See also:drew his play Marina (1738) from the piece associated with Shakespeare; See also:Orendel, by a Middle High German minnesinger, contains some of the episodes of Apollonius; Heinrich von See also:Neustadt wrote a poem of 20,000 lines on Apollonius von Tyrland (c. 1400); the story was well known in See also:Spanish, Libre de Apolonio (See also:verse, c, 1200), and in J. de Timoneda's Patrafruelo (1576) ; in French Much of it was embodied in Jourdain de Blaives (13th cent.), and it also See also:religion. Yet the purpose may be See also:defence even then. And appears in See also:Italian and medieval Greek. See A. H. See also:Smyth, Shake- there is perhaps a reason of a deeper See also:kind for holding See also:Apologetics to the defensive. See also:Christianity is a prophetic religion. Now a See also:prophet does not argue; he declares what he feels to be See also:God's will. For himself, he rests, like the mystic, upon an immediate See also:vision of truth; but he differs from most mystics in having a See also:message for others; and—again unlike most mystics—he addresses the hearer's See also:conscience, which we might See also:call (in one sense) the mystic See also:element in every man—or better, perhaps, the prophetic.

Can the See also:

positive grounds for a prophet's message be analysed and stated in terms of See also:argument? If so, apologetics is literally a See also:science, and it is pedantry to claim the defensive and pretend to throw the onus probandi upon objectors. But, if not, then apologetics is a See also:mere See also:auxiliary, and is only " a science" in so far as it presents a conscious and systematic plea. See also:Bruce's See also:title, and his See also:programme of "succouring distressed faith," imply the latter alternative; the moral See also:appeal of Christianity, See also:primary and essential; its See also:confirmation by argument, secondary. The view has its difficulties; but it is hignly suggestive. The word &rroXoryia is used by See also:Origen (Contra Cel. ii. 65, v. 19) of the See also:general See also:Christian defence. But the introduction of the See also:adjective " apologetic " and of the substantive " apologetics " is See also:recent. They are serviceable as bracketing together (1) Natural See also:Theology or See also:Theism, (2) Christian Evidences—chiefly "miracles" and " prophecy "; or, on a more See also:modern view, chiefly the See also:character and See also:personality of See also:Christ. The See also:lower usage of See also:Apology (as expression of regret for a See also:fault) has tipped many a See also:sarcasm besides George III.'s on the occasion of See also:Bishop See also:Watson's book, " I did not know that the See also:Bible needed an apology!" II. Apologetics in the Bible.—The Old Testament does not argue in support of its beliefs, unless when (chiefly in parts of the See also:Wisdom literature) it seeks to rebut moral difficulties (cf.

T. K. See also:

Cheyne, See also:Job and See also:Solomon; A. S. Peake, Problem of Suffering in the Old Testament, 1904). The New Testament reflects chiefly controversy with See also:Jews. See also:Great emphasis is laid upon alleged fulfilments—striking or fanciful, but very generally striking to that age—of Old Testament prophecy (Matt. especially; rather differently Ep. to Heb.). The miracles of Jesus are also canvassed. Jews do not deny their wonderful character, but attribute them to See also:black See also:art (See also:Mark iii. 22 &c., &c.). On the other See also:hand, Christians and Jews are See also:pretty well agreed on natural theology; so the New Testament tends to take its theism for granted. However, Rom. i.

20 has had great See also:

influence oil Christian theology (e.g. See also:Thomas See also:Aquinas) in leading it to See also:base theism upon reason or argument. One apologetic contention, aimed at See also:Gentile readers, is found among the motives of Acts. Christianity is not a lawless but an excellent See also:law-abiding faith. So (it is alleged) rulers, both Jewish and Gentile, have often admitted (xviii. 14; xix. 37; See also:xxiii. 9; See also:xxvi. 32). speare's Pericles and A pollonius of Tyre (See also:Philadelphia, 1898) ; Elimar Klebs, Die Erzahlung von A. aus Tyrus (See also:Berlin, 1899) ; S. See also:Singer, Apollonius von Tyrus (See also:Halle,1895).

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