and trees, for example, were nearly connected with the worship and ritual of Apollo; among these were notably the laurel, cypress, and hyacinth. It is no longer possible to do more than conjecture why each of these plants was thus favoured, though it is a plausible guess that the god attracted into his service various local tree-worships and plant-worships. People would ask why the deity was associated with the flowers and boughs, and the answer would be readily developed on the familiar lines of nature-myth. The laurel is dear to the gods because the laurel was once a girl whom he pursued with his love, and who, to escape his embraces, became a tree. The hyacinth and cypress were beautiful youths, dear to Apollo, and accidentally slain by him in sport. After their death they became flowers. Such myths of metamorphoses, as has been shown, are an universal growth of savage fancy, and spring from the want of a sense of difference between men and things.[1]
The legend of Apollo has only been slightly sketched, but it is obvious that many elements from many quarters enter into the sum .of his myths and rites.[2] If Apollo was originally the sun-god, it is certain that his influence on human life and society was as wide and beneficent as that of the sun itself. He presides
- ↑ See "Nature-Myths," antea. Schwartz, as usual, takes Daphne to be connected, not with the dawn, but with lightning. "Es ist der Gewitterbaum." Der Ursprung der Mythologie, Berlin, 1860, pp. 160–162.
- ↑ For the influence of Apollo-worship on Greek civilisation, see Curtius's History of Greece, English transl., vol. i. For a theory that Apollo answers to Mitra among "the Arians of Iran," see Duncker's History of Greece, vol. i. 173.
