One of the most widely diffused types of Apolline cult is perhaps the least familiar to readers of Greek poetry: the worship of Apollo as a guardian and an averter of evil. For this role, Apollo was often depicted in aniconic form as a stone pillar on a stepped base. He was known as Apollo Agyieus (of the Street), Thyraios (of the Door), Propylaios (Before the Gate), and Prostaterios (Protector).4 In Athens, the pillars stood in front of houses, where they were decorated with branches of laurel or myrtle, and received offerings of incense or oil. Belief in the protective powers of sacred stones was widespread throughout the Mediterranean, including the Levant, where Reshep’s pillar functioned in similar fashion during the Bronze Age.5 Apollo Agyieus was also expected to protect travelers, as Aeschylus reveals in the Agamemnon (1081, 1086) when he makes Kassandra bitterly reproach this god for leading her into danger. Sometimes the worship of Apollo focused on protection from very specific ills, as in the cult of Apollo Smintheus (of Mice), which thrived as early as Homer’s time near Troy and in the neighboring parts of Asia Minor settled by Aiolian Greeks. Smintheus protected the harvest against incursions of mice, but he also appears as the bringer of plague in the Iliad (1.37-42) and like his Near Eastern counterparts, he could avert plague. Similarly, a sacred law from Kyrene in North Africa directs that if disease should come against the city, the inhabitants are to “sacrifice in front of the gates before the shrine of aversion a red he-goat to Apollo Apotropaios [the Averter].”6
Semitic Reshep and Hittite Irra were weapon-bearing gods whose anger could be channeled against enemies, just as Chryses called down Apollo’s plague on the Greek invaders in the Iliad. Apollo Lykeios (of Wolves) was similarly invoked against enemies, particularly in military contexts. One of his ancient cults was that at Argos, where he was the most important god next to Hera, and his temple held the sacred fire of the city. In both Argos and Athens, he presided over the mustering of hoplite warriors who would defend the city with the ferocity of the wolf. Athenian hoplites in the fifth century paid a tax for the upkeep of the sanctuary of Apollo Lykeios, which also served as their training ground. In its earliest stages, the cult probably had to do with the need to ward off marauding wolves from the flocks.7
Another widespread and early cult, common to many Dorian and Ionian cities, is that of Apollo Delphinios. The Greeks believed that his name came from their word for dolphin (delphis), but the real etymology is unknown, and is most likely non-Greek. Both ancients and moderns have understood this god as a protector of seafarers, and have speculated that his cult is related to that at Delphi (the pun-loving author of the Homeric Hymn to Apollo has the god appear in dolphin form and demand that the first priests of Delphi erect an altar to him under this name). More recent scholarship has noted the important role of Apollo Delphinios in civic life, particularly with regard to inter-city relations. Official documents including treaties were stored in his temples, and he was associated with the ephebes, or youths who would soon become citizens. At Miletos, where Apollo Delphinios was the patron of the city, the annual procession to the oracular shrine at Didyma started from the Delphinion. When excavated, this sanctuary was found to contain hundreds of inscriptions recording citizenship decrees, treaties, a cult calendar, and other matters of interest to the state.8
World History
