G. F. Hill
« Apollo and St. Michael : some analogies »
Journal of Hellenic Studies, 1916, Vol. XXXVI, p. 134-162.
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http://perdrizet.hiscant.univ-lorraine.fr J_\POLLO AND ST. 1VIICHAEL: . SOME ANALOGIES
BY G. F. HILL
REPRINTED :fROM THE JOURNAL OF HELLENIÇ STUDIES, VOL. XXXYI 1916 .
APOLLO AND S'l'. MICHAEL: SOME AN ALOGIES.
L-'l'HE FouNDATION LEGEND ·oF THE SHRINE OF APOLLO SMINTHEus. ON the coins of Alexandria Troas of Roman date we find certain types, which are evidently related to the story of the foundation of th e Smintheion; as well as another which may refer to the foundation of the city itself. They have been discussed at length by W roth.1 The most remarkable (Fig. 1, c~) shows on t he left a grotto, surmounted by a cultus-statue of
a b
d J
FIG. l.- ÜOINS OF A LEXANDRIA T ROAS.
Apollo Srnin ~heus; within t he grotto is another statue, precisely similar, but lying on the ground. Before the grotto stands a herdsman, holding a pedum in his left hand, and raising his right in a gesture which, as Wroth says, may be interpreted as expressing eit her adoration or surprise. ' On the right, a bull is seen running away, as if terror-stricken, with its head turned back
1 B.M-0. T roas, etc., I-P · xvii. ff. ; cp. grown np round an earlier cnltus-fignre. The Imhoof-Blumer, G-riechische. Miinzen, p. 624. coin-engraver of Roman date, however, in To a\'oid possible misconception , it may be illustrating the legeml, bas naturally repre observed that, thongh the statue of Apollo sented, not the primitive figure, long clis Smintheus representecl on the coins was the appearecl, but the one which he knew. work of Scopas, the legencls must first bave 134 APOLLO AND ST. MICHAEL: SOME ANALOGIES 135 towards the cavern. It would seem that some local legend connected with the discovery of the statue of the god is here portrayed. The engraver appears to have naively blended two incidents of the legend-first, the chance finding in a cavern of the statue of Apollo Smintheus by a herdsman-next, the setting up of a statue for worship in a place of honour over the cavern. On other coins of Alexandria rrroas a herdsman-who is :Vidently the same herdsman--is represented in the presence of a divinity who appears to be Apollo ... and he often appears standing beside the feeding horse that occnrs frequently as a coin-type of Alexandria Troas' (Fig. 1, d). Wroth continues : 'The type of an eagle holding a bull's head in its talons' (Fig. 1, b) 'has been explained by Leake ... as referring to sorne foundation-legend of the same character as the legends told of the Syrian Antioch and Nicomedia, according to which, when a founder' (i.e. Seleucus I. or Nicomedes I.), 'undetermined as to the site of his intended city, was sacrificing to sorne deity, an eagle carried away the head of the victim and deposited it on the future site. From the appearance of this type as a symbol in the "field " of certain coins' (Fig. l, c) 'representing the Emperor sacrificing to Apollo Smintheus, it may be inferred that the foundation-logend of Alexandria rrroas was in sorne way connected with that divinity.' The 'sorne way' p~esumably means that the eagle was said to have carried off the bull's head from a sacrifice which Antigonus was offering to Apollo Smintheus, and deposited iton the site of the future city of Alexandria. The inference is plausible enough. But this by way of digression, for we are concerned with the foundation not of Alexandria but of the Smintheion, at Chrysa near Hamaxitos. Most of the literary references are concerned with explaining the appearance of the mouse or rat as the attribute of Apollo. As they have ail been conveniently collected by Dr. Farnell,2 I need· not recite them here. Nor do I intend to make more than a passing reference to the explanation of the rodent as the plague-rat.3 Whether the attribute of
2 Cuits of the Greek State8, vol. iv. p. 448. 'Ap')'
4 iii. 4, 18 (C. l6i'i). Eastern Roman l~mpire, inclnding the Ex 5 AA. SS. Sept. 29, p. 86. archate of Ravenna, under the name of m. 6 A. E. Shipley in Jonrn. Econ. Biol. 1908, ponticus. Its home was Middle Asia ; and I vol. iii. p. 61, says that Fw. 2.-0mNs oF GARGARA. The Troad Apollo may weil have bred h01·ses as weil as bulls. That the hetdsman, in any case, was a herdsman of horses as weil as bulls, is clear from the coins on which he is represented grazing a horse. The coins of Gargam in the Troad (Fig. 2) seem to throw sorne light on this point. The chief god of Gargara was certainly Apollo; his head furnishes the type for the obverse of ali the coins from the fifth to the third century B.C. The reverse types in this period are a grazing bull, a galloping horse, a ram's head or a wheel. It is only in the period after 133 B.C. that other types come in, such as the lion of Kybele. The ~heel is probably solar; the connexion of the ram with Apollo is well-known; it is therefore highly probable that the two remaining types are also Apolline. That the Apollo of the Troad was a god of herds and also of the plague, we are reminded by the sto_ry that . he served Laomedon as his herdsman, and 9 Cp. Kern in Pauly-vVissowa, iii. 1017, who speaks without qualification of an &px 2.-ÜATTLE IN FOUNDATION-MYTHS. If the bull, as I have suggested, was the guide of Ordes to the cave of Apollo, we have here only one more instance of that type of foundation-myth in which an animal serves as a means of communication between the pious founder, in search of a site, and the god. The use of bulls or cows for this purpose bas been dealt with by Mr. A. B. Cook,13 and it is interesting to note that, in most of the instances collected by him, the bull or cow is connected with Helios or Apollo. Thus the Cretans are said to have called the sun the 'Adiounian bull' on the ground that, when he changed the site of his city he led the way in likeness of a bull. One of the stories of the foundation of Ilium was that Ilos was told by an oracle of Apollo to found a city wherever he saw one of his cows fall; and it was likewise a Delphic oracle that 10 The facts that the bull is rnnning in the Anderson, Atlas, Pl. 86, ]'igs. 2, 8. On one opposite direction, and that the cavern has of the coins there is an attempt to show already been discovered by Ordes, need afford abjects lying on the table-top. no ground for. hesitation, if we remember the 13 Ze1!8, i. p. 468. To the inslx 14 L. Hopf, 1'hieroralcel und OmkelthieTe in sense confirmed by the representation of the alter und neum· Ze1:t, Stuttgart, 1888, p. 78. cow and her attendants on one of the towers 15 I owe the first two references to Mr. of the Cathedral. It is hriefiy mentioued in C. R. Peers. the Rites of D'nrham (1593, Surtees Society, 16 Historia Ramesiensis (Rolls Series, vol. vol. 107, p. 57): 'Revelaciou had they to 83, pp. 183-185). carry him to Dunhome. And as they weare 17 vVm. Hutchinson, Hist. qf D1wham, i. going, they had intelligence by a woman lack p. 78. He says the story is not vouched for îng her kowe, wh cre that Dunhome was.' by any monastic writer, thongh it is in a H.S.-VOL XXXVI. L HO G. F. HILL It was a white cow, again, that guided Wilfrid, archbishop of Canter- bury, to the spot where In Clent, in Cowbage, Kenelm, king born, Lieth under a t,horn, His head off shorn; so that the body of the martyred king was dug up. The healing well of St. Kenelm afterwards sprang up in the same spot.18 Guadalupe in Spain has a wonder-working image of Our Lady which was discovered in the following manner.19 About 1317-1322 a cow-herd of Caceres lost a cow. Going in search of it for three days he at last reached the site of the present monastery, where he found the animal dead. 'I'hinking to save the skin, he began by making the usual cruci form incision on the breast of the carcase, whereupon it suddenly started up alive. To the man in his confusion Our Lady appeared, and bade him take his cow back to the herd, and go home and tell the priests that they should come 'and dig in that spot, and they would find in an ancient grave an image of Her. Which accordingly came to pass. Analogies to the yoke of kine employed by the Philistines are found in varions mediaeval legends. The site of a cha pel of Sainte N oyale of the Morbihan >vas indicated by two young bulls fresh to the yoke; the grave and site of the shiine of St. Jugon, in the same district, by two oxen, similarly un broken; and two unbroken young heifers carried the statue of St. Catherine, which had been discovered under a great stone, to the site of her chapel, two oxen having refused the task.19a 3.-'fHE LEGEND OF MTE. GARGANO. Most pertinent to the present question, however, are two legends, concerned with shrines of the Archange! Michael. It is not necessary for our purpose to go into the question of the date of the alleged ap parition of St. :fi1:ichael which led to the foundation of the famous shrine in the grotto on l\'Ite. Gargano. For a tedious discussion of that question reference may be made to the work of the Bollandists,20 where the earliest versions of the legend are also discussed. It does not matter, from the present point of view, whether the events are supposed to have 18 See the story in Caxton's Golden Legend, was converted and turned her palace into a July 17. . church of St. James and fiuished her !ife in 19 Acemel y Rubio, Gu·ia ,:[lustracla cle1· good works (Jacobus de Voragine, Leg. A ur. j}fonasterio de .Ntra. Sra. de G'lladalnpe, 1912, ed. Graesse, p. 425). pp. 12 f. I owe the reference to Mr. vV. IL 20 AA. SS., Sept. 29, pp. 60 ff. Gothein's Buckler. criticism on the futility of the discussion Hia Al! the se are gi ,·en by P. Séhillot, Le ( Gulturentwicldung Siid-ltaliens, p. 69-70) is Folklore cle France, 1907, iv. p. 116. They not undeserved. What is important in such remind us of the wild hulls of the wicked matters is the date when the legend took queen Lupa of Galicia, which, tamed by the shape, and that, Gothein maintains, must sign of the cross, hrought the body of St. have hecn in the second half of the seventh James the Greater to her paJace ; so tlw.t she century. APOLLO AND ST. MICHAEL: SOIVIE ANALOGIES 141 happened in the late fifth or the early sixth century, and whether it was a Gelasius or a Pelagius who was Pope at the time. For the same reason I qnote the legend not from the text given by the Bol ]andists, but from the Golden Legend of Jacobus de Voragine, which such an enormous vogue that it is a better indication of popular 21 belief than anything else of the kind. He writes : Appa1'itio ipsius angeli multiplex est. Prima, 'qua in monte Gargano apparuit. In Apulia namque est quidam mons nomine Garganus juxta civitatem, quae dicitur Sypontus. Anno autem domini cccxc in praedicta urbe Syponto erat quidam vir nomine Garganus, qui secundum quosdam libros a monte illo nomen acceperat, vel a quo mons ille nomen acceperat, qui ovium et boum infinita multitudine pollebat. Cum autem circa pmedicti montis latem pascerentur, contigit, quendam taurum alios relinquere et verticem montis conscendere. Cum domum aliis redeuntibus non rediisset, col lecta dominus multitudine famulorum per devia quaeque requirens ipsum tandem in vertice montis jnxta ostium cujusdam speluncae invenit. Fer motus itaque, cur soli vagus incederet, mo x in ipsum sagittam toxicatam direxit, sed statim velut a vento retorta ipsum, qui jecerat, repercussit. 'l'urbati super hoc cives episcopum adeunt et super re tarn stupenda ipsum requirunt. Qui triduanum jejunium iis indixit et a Deo qnaerendum esse admonuit. Quo peracto sanctus Michael episcopo app_aruit dicens : sciatis, hominem ilium voluntate mea suo telo esse percussum; ego enim sum Michael archangelus, qui locum hune in terris incolere tutmnque servare statuens hoc volui probare indicio, ipsius me loci inspectorem esse atque custodem. Statimque episcopus atque cives cum processione locum adeunt et ingredi non praesumentes orationi prae foribus insistunt. For the time nothing more seems to have been done; but the sub sequent intervention of St. Michael on behalf of the Sipontines and Ben eventaus in a battle with the heathen N eapolitans raised the question whether a regular cult should not be established on the sacred spot. The bishop had a vision of the Saint, who revealed to him that he himself had built and dedicated 22 the church there; and in fact, when the bishop and people entered the cave next day, they found a large underground church with three altars and a spring of sweet and healing water. The place became a farnons resort of pilgrims, the cures wrought by its waters being many and famous. Garganus Mons appears to be identical with the Ào 21 Ed. Graesse, pp. 642 ff. The representa Add. MS. 35, 254 B); the same arrow is repre tion of the legend of Mte. Gargano is not very sentee! in flight three times, towards the bull, . common in art. There are of course the three tnrning in the air, and returning . apparitions of the saint representee! on the 22 I take this to be a reminiscence of the bronze doors of the church itself (see below, function of St. :Michael as high-pr-iest, which p. 158). The scene where Garganus shoots has its roots in a Jewish conception. See vV. the bull is given in a fine fourteenth·centmy Lueken, 111ichael, pp. 91-100. illumination of the 'l'nscan school ( Brit .."lf1r.s. L 2 142 G. F. HILL Cl.pîov of Strabo (VI. 3. 9, C. 284), and it is significant that on the summit was a shrine of Calchas; those who consulted the oracle there sacrificed a black ram and slept on the fleece thereof.23 This oracle of the seer, whose gift of prophecy, as Homer tells us, was due to Apollo, may very possibly have been in the same cavern which afterwards served for St. Michael. Strabo it is true does not mention any healing spring in con nexion with the, shrine of Calchas; and the shrine of Podaleirios which he describes in the next sentence, as having a wo·uifttoV '11'avww; wpo<; Tà<; TWV ()peftftaTwv voO'ovr:; cannot be brought into connexion with it, since this second shrine was low clown near the foot .of the mountain.24 However this may be, the essential elements in the foundation-legend are the guiding of the owner of a herd to the sacred spot by one of his cattle, and the discovery of a sacred cavern, ready installed for worship. For the episode of the arrow which returns and smites the man who loosed it or ordered it to be loosed is eommon to too many mediaeval 25 stories of the Saints to be significant ; and we may regard the inter vention ?f the Bishop and the Pope as intencled mm·ely to add official weight to the narrative. That there is sorne analogy between this legend and that of the Smintheion, if it be adrnitted that the running bull on the coins of Alexander has been rightly interpreted, it seems to me impossible to deny. Of course it is easy to submit it to destructive criticism, and whittle 2:l Both at the shrine of St. Michael on Mte. the narrator says the apparition was St. Gargano and at Mont St. Michel there are Peter, the place and the blow with the lance, stories of 'pernoctation,' but I doubt, from he main tains, show that originally Michael was the nature of them, whether they can be intended. The word used for the weapon by regarded as cases of incubation. In 1022 the John the Deacon ('Pranslatio S. Severini, in Emperor-Saint Henry II visited Mte. Gargano Waitz, Sc1T. Rentm Langobg,rd. 1878, p. 428) and obtained permission to remain in ·the is bg,culnrn. But it was not necessary for church during the night, when Mass was Gothein so to corrupt his translation in order celebrated by angelic ministrants. One of to prove a corruption of the legend ; for after them approached him to gi1•e him the Bible all, Michael, as he himself remarks (p. 66), in to kiss and touched him as a sign, with early art and literature wields normally not a the result that his thigh was permanently lance but a staff or sceptre. For ii1stance it withered. (Gretser, Oper,g,, vol. x. pp. 520- is with a pa/3'iios that he works his miracle at 521 ; cp. ,J. A. Herbert, Brit. Mus. Catg,l. of Chonae, and it is a sceptre that he carries in Romances, \'ol. iii. pp. 590, 598). At Mont the splendid ivory of the British Museum. St. Michel a man who spent the night in 24 'Weiss in Pauly- Wissowa-Kroll, .~.v. the church suffered the penalty of death : see Gg,rganus mons, speaks misleadingly of ' ein Ruynes, Hist. gén. de l'Abbaye de JJfont St. Orakelheiligtum des Kalchas und Podaleirios,' Michel, 1872, i. p. 46. There is also a story and others have also rLm the two shrines into of the leader of th8 'Samoens who, on an one. In Strabo they are qui te distinct; and expedition against Cosenza, spent the night the Scholium to Lycophron, Alex. 1047, only in a church of St. Michael, and saw in a sa ys : cf>"'crlv oliv 3n nliv.f)~erat ( J Tioôail.eipws) ~~~ vision an old man who announced his immin 'Irai\lq. 1r À 7J rr [ ov rWv H:evoracplC~Jv roû KdÀxavros. ent death and strnck him on the hip with his 25 E.g. St. Christopher and St. Savinian. staff. The Saracen had previously uttered Cp. the legend from Upper Savoy, P. Sébillot, threats against the· city of St. Peter, and on Ji'olklore de Frimee, 1907, iv. p. ~20. The making enquiries decided that it was that statoment that the arrow was poisoned, how Saint who had appeared to him. E. Gothein ever, is peculiar. Has it any reference to (Die Onlt·ltreJitwicklnng Süd-Italiens, 1886, p. plagne? If so, it i& significant in this story, 84) treats the evidence cavalierly: though after ali, as we shall see. " APOLLO AND ST. MICHAEL: SO:ME ANALOGIES 143 it a.way. The man Garganus does not found the shrine, as Krinis does; in fact he disappears from the story altogether after the cave is fou nd. No image of St. Michael is found in the cave, but only altars dedicated by the saint himself. There are no mice or rats as at the Smintheion; there is a healing spring, which is lacking at the Smintheion. One could find other discrepancies with little difficulty. But an exact correspondence in com parisons of this sort is not ~o be expected ; indeed it would be highly suspicions if it occurred. 4.-MONT St. MICHEL. Aùother equally famous shrine of St. Michael, at Mont St. Michel, boasts a legend 26 in which a bull also pla ys a large part. I need not go into the whole story, but will merely mention that St. Michael appeared to Autbert, bishop of Avranches, and told him to found a church in his honour. The bishop was so difficult to persuade that the vision had to be repeated a third time; even then he was only convinced by means of a kind of surgical operation, which would have pleased Sydney Smith; the Archange! pressed Autbert's head with his finger in such a way as to leave a hole in it, through which the brain could be seen. The bishop got off Jess easily than Wulfget of Ramsey. rrhe site of' the church, in this case, was indicated as the spot where a thief had tethered a bull which he had sto.len and was holding to ransom ; and the area of the church was marked out by the space which the bull had trodden clown. It is hardly necessary, in connexion with this story, to recall the subject of the Homeric Hymn to Hermes. The thief of the Mont St. Michel legend corresponds to the Greek Hermes, or the Roman Mercury, who is the patron god of ail thieves; the bull to t.he cattle of Apollo or the Sun-god; 27 and although in the mediaeval legend St. Michael does not say that the bull belongs to him, I think it is a legitimate assumption that he himself corresponds to Apollo. It has been maintained 28 that the Mont St. Michellegend is an artificial 26• The Celtic legend, in which Arthur slays In the Rumanian version Michael and Gabriel a giant from Spain, is apparently qnite dis recover the sun and the other lights of tinct; but it is parallel to the defeat of the Heaven with the help of St. Ilie, St. Peter Devil by Michael, for Spain is the Celtic and St. ,John (M. Gaster, Rwllan·ian Bird Hades. The story is told by Geoffrey of Mon and Beast Stories (1915-) I>p. 99 f.) -In lndian mouth, Book X.,§ 3, and in Malory's Morte mythology, the demon of drought or darkness, Darthur, Book V., Chapter V. the dragon Vritra, imprisons in the bowels of 27 See A. B. Cook, Zeus, i. p. 410. Mr.· the mountains the cows (clonds) of Indra (the Cook has suggested that the part played by thnnder-god) ; Indra conquers him and liber St. Michael in the Balkan ·myth of the ates the waters and the light. See A. A. ' Stealing of the Sun' (the Devil steals the Macdonell, Hi.story of San.skrit Litemtw·e, sun from God, and Michael gets it back by a pp. 84 ff. trick) might be explained by the equat-ion of 28 As by Gothein, Oultu1·entwicklnng Süd• :Michael with Apollo. But I must 1eave this ltaliens, p. 103, and other less learned writers. issue to others more competent in folklore to Gothein (p. 7:l) even maintains that there is t1ecidc. The myth in question is given by close similarity between the Mte. Gargano O. Dahnhardt, Natur.sagen (1907) i. pp. 136 ff. legend and that of Chonae (of which later). H4 G. F. HILL adaptation, with embroidery, of the legend of J\IIte. Gargano. But it is not enough to say that one legend is an artificial development from another unless you can give reasons for the variations which are introduced. I confess that the differences between the two legends seem to me more striking than the resemblances, if we except the fact that a bull serves as guide in both. But that use of an animal as guide, as we have seen, is an element essential to the type of foundation myth with which we are concerned. If St. Michael has taken over, as we shall see there is some ground to suppose he has done, the paraphernalia of Apollo or the Sun-God, we can understand the employment of the bull ; it is the leader of his herd, whether we look upon the herd as the divine beasts of the Sun-God, or as the cattle which are under the tutelage of the pastoral god, Apollo Nomios. And it is worth noticing in this connexion that the worship on Mte. Gargano may have been originally a local cult of the Apulian herdsmen,29 before it became a national cult. It has been observed that the two great festivals of St. Michael, early in May and late in September, coincide with the seasons of the great pastoral movements În these regions, when the herds go up to and clown from the highlands. Of course it must be admitted that no saint whose cult was localised in so remote a .part would have much chance of celebrity unless his festival was arranged for sorne su ch season. 5.-GENERAL ANALOGIES AND APPROACHES BETWEEN APOLLO AND ST. MICHAEL. 'l'he hint which these stories give us of a connexion between the mediaeval idea of St. Michael and the ancient idea of Apollo is one which might be worth following up in detail by any one who has the necessary time and erudition. Neither being at my disposa!, I am only able to put together a few slight suggestions. Such statements of the connexion between the two as I have come across in modern writers seem to be confined to generalities.30 I suppose these generalities to be based on the feeling that between the Angel of Light, the conqueror of the Evil One who takes the shape of a dragon, and the bright god whose arrows destroyed the Python, the analogy is very close. 'l'hat the Python may have been originally the spirit of the shrine which Apollo took over, makes no difference to the fact th~t to the popular mind it eventually representee!. the demon of evil. Tt was doubtless this feeling that inspired the modern sculptor, who, asked to replace the figure of St. Michael It is true that at both places the Saint mani 3o E.{J. 'On vit .Jupiter ou 'l'hor transformé fests himself in natural man'els, but the en saint Pierre, Apollon en saint Michel' : chasm of Chonae ctown which he makes the P. Saintyves, Le.s Saint8 Successew·s des Dieux rivers disappear, and ·the grotto of Mtec (1907), pp. 1!-12. But later on (p. 350-l) Gargano are no more 'unverkennbar Ulmlich' this writer instances only the correspondeuce than Macedon and Monmouth. of St. Michael with Jupiter. 39 Gothein, op. cît. p. 43. APOLLO AND ST. MICHAEL: SO:ME ANALOGIES 145 in the church at Solofra, that had been damaged by fire, took as his mode! the Apollo Belvedere. ']\·ede, who reports this 31 as having ha.ppened in the eighties of last century, observes: 'the artist had in fact hit the mark, for that Apollo is in the act of slaying the Python. "rhe artist saw in St. Michael a successor of Apollo, and it cannot be said that he was wrong.' It is only fair to say that the same writer in the course of his book, though he is able to connect St. Michael ( sometimes rather vaguely, it is true) with Mithras, Mars, Hercules, Jup:lter, Bacchus and Mercury, can find but little evidence of his succeeding to the privileges of Apollo. If we confine ourselves to generalities, there is also the fact that Michael has a great predilection for mountain-tops, so that he would very naturally inherit any cult connected with such places, as in many places in Greece St. Elias (helped doubtless by his name, but also by his history) has inherited the cult of Helios. ' It may be mentioned that in his manifestations Michael constantly use:s the vehicles proper to a sky-god; sometimes he appears in thunder and lightning, often as a colnmn, sometimes as a globe, of light.32 But the accepted view is that, in Greek lands especially, Michael succeeded Hermes in his capacity of psychopompos.33 Both are divine heralds, so that, this connexion between the two is very natural. Never theless the functions of .herald and of messenger of death by no means cxhaust St. Michael's sphere of action. I do not wish to lay any particular stress on the identification of Apollo with St. Michael, 'the forernost angel of great Zeus lao '-l1Pf'Y€Â-€ 7TpwT€lHov Zryvo<; JL€"faÂ-oto 'Iâw-in a Berlin papyrus,34 simply because the document is a magical one, in which all sorts of identifications are made, which are inadmissible in ordinary circumstances.35 Nor is much to be made of the name of a church near Constantinople, which was known as the church ToÛ àpxunpaT'f)"foÛ Mtxai])l, Toû àvaTÉÂ-À-ov-ro<;, ecclesici Orie?û·is A rchangeli.36 For though it is tempting to connect the title with the sun-god,37 it is 1 " Th. Trede, Dtt8 Heidenturn in der- rürn• is a storm·gorl. ischen Kirche, iv. (1891), p. 331. :Ja Ree for instance, J. C. Lawson, Mode?"n 32 See the Mont St. Michel legends (e.,q. GTeek .F'olklon, p. 45. Huynes, Hist. gén. i. p. 95); also Willelmus a• Parthey, Zwei gr-iechische Ztt1tber-pttpyr-i, Mon., Chr-on. Goenobii S. lvfich. de Clustt, in 128, quoted by A. B. Cook, Zeus, i. p. 233. "~[on. Hist. PŒtr., Sc1·. iii. 253: viderat ... 35 The tll"èology of such a document may be a prefato monte globum igneum frequenter as perverse as that of Origenes, whose notion usque ad celnm longo tractu porrigi; and 255: that Michael is the angel of prayer, Gabriel ecce autem circa noctis medium ... immensus that of war and Raphael that of pestilence, is ignis instar magne columpne videtu; e celo rightly scoutecl by Gothein (p. 50, note) as supra montem descendere, snisque fiammis running diametrically counter to popular coruscis, aere sereno, totnm. circumlambere. belief. See however, below, p. 150, n. 54 for With reference to St. Michael as a storm-god, an instance of Raphael in connexion with Mr. Hasluck remincls me of the curions pestilence. belief that the squalls prevalent at C. Malea 36 AA. SS. loc. cit. p. 51. (C. S. Angelo) are causecl by ·s. Michael :J7 Oriens A ng. is the usual legend on fiapping his wings (B.S.A. xiv. 1907·-8, p. Roman coins of the thircl century with the 17 4 ). I have already referrecl above (note 2) type of Sol. to Grohmann's theory that Apollo Smintheus 146 G. F. HILL maintained that the word may mean 'appearing in a vision.' An othee qui te uncertain point of contact is at Epidaurus, where St. Michael and St. Damian are worshipped.38 It has occurred to me that St. Damian, primarily a physician saint, may represent Asklepios, and St. Michael stand for Apollo Maleatas, whose cult at Epidaurus was of considerable importance. But this is a mere guess. A clear case of contact, however, seems to me to be given by the fact that at the Pythian Baths (®épJl-a IIvBta) 39 in Bithynia, obviously from their narne healing baths under the patronage of the Delphic God, the church which J ustinian enlarged was dedicated to Michael.4° A very curions problern 41 is raised by the equation, which we find in inscriptions at Idalium in Cyprus, between Apollo 'AJl-VKÀaÎo<; or "Afl-VKÀo<; and the Phoenician gocl Resef-Mikal, of whom there was, for instance, a temple at Kition. It might be supposecl that Mikal-whatever that meant -having by its sound suggested 'Afl-VKÀaÎo<;, the identification \vith Apollo followed, without any snbstantial ground. But there is other evidence for the equation of Resef with Apollo. The place Ars~~f between Joppa and Caesarea, which represents the same name (for it must be remembered that the vocalization of R s f as Resef is purely conventional) is on the site of the ancient Apollonia. 42 Now there is no reason for supposing that the ancient Phoenician god JVIikal was identicn1 with the J ewish archange] Michael. But there seems to he no doubt that in Syrian legend Reseph is represented by two Christian saints, St. George and-St. Michael.43 A curions incident in carly Christian history bas been brought into connexion with this Phoenician god Mikal.44 rrhere was at Alexandria a great temple, which was built by queen Cleopatra, dedicated to Saturn (Zuhal), in which there was a great. brazen idol called 'Michael' (Mîkaîl). In its honour the inhabitants of Alexandria and Egypt celebrated a great festival on the 12th Hetur, corresponding to the second month of Tishrin, with sacrifice of many beasts. When Alexander became patriarch of Alexandria 45 and the Christian faith obtained there, he desired to break this idol in pieces and abolish the sacrifices. But the Alexandrians withstood him, so he used cunning and said ·to the people : 'Your idol is worthless, but if yon celebra te th at festival in honour of the angel Michael, and sacrifice your victims to him, he himself 38 Rouse, Greek Votive O.fjerings, p. 37. and uses bow and arrows and lance (like the 39 Steph. Byz. s. v. ®~pp.a. The site is Kouri Apollo of Amyclae), and also a war-mace. near Yalova. See Hasluck in B.S.A. xiii. He is sometimes identified with Perseus (see 1906-7, p. 298. Clermont-Ganneau, op. cit. pp. 373 fi'. ; Mr. 40 Procopius, de aedif. v: 3. H. St. J. Thackeray tells me that he has dis 41 My attention was called to this by Dr. covered fresh proof of this identification). Itendel Harris. 44 See :Enmann, Kypro.s u. der Ursp1·un11 42 E. Schürer, Oesch. cles iiidischen Volkes, des Aphrorlitekultns, in Mém. Petersb. Acad. ii. 4 1907' p. 133. Sei. (1886), p. 37. The authority for the • 3 Clermont-Ganneau, Horus et S. Georges, story is the Anuals of :Entychios, Patriarch of in Rev. Archéol. 32, 1876, p. 381. On Resef Alexandria 93:J-9:n;8 (Migne, Patr. Gnœw, or Reshuf, as represented in :Egyptian monu Tom. ll1, col. 1005, 435). Cp. the edition by ments, see R. Pietschmann, Gesch. de?' Phlin Cheikho i. p. 124 (not accessible tome). izier, 1889, pp. 150, 151. He is a war-god, 45 In 312 A. D. APOLLÔ AND ST. MICHAEL: SOME ANALOGIES 147 will be your interéessor before God and bring you more good tban your idol.' They consented ; the idol was broken up and made into a cross, and the temple he called the church of Michael (that is the church which is called Caesarea, and was burned wh en the Western ers (lVlaghâribeh, 'Î.e. the Moors) entered Alexandria and laid it waste); and the festival and victims were consecrated to the Angel Michael; whence even now the Copts in Egypt and Alexandria celebrate the feast of the Angel Michael on that day, and slay a great nnmber of victims. This is the story as given by Eutychios.46 The 12th Hathor is N ovember 8th, which is the great Coptic festival of the Archange!. But in the Synaxarium ( ed. Guîdi, in Patrologict Orientcûis I. p. 587) the story appears undcr the date of the other great feast of St. Michael, 12th Sanê = June 6th. Here the idol is Zohal (Saturn) himself; Cleopatra is de scribed as the danghter of Ptolemy; and the destruction of the Church Kaisariyeh is ascribed to the il[nslimîn. Of the varions Egyptian cleities who might be intencled by' Saturn,' Mr. Griffith mentions the male Egyptian N emesis, with whom Kronos is identifiecl in a curions Coptic text of Shenûte, confirmecl by a statement of Achilles Tatius.47 The avenging angel and N emesis are ch~arly akin in character. It is possible that the god whom Eutychios calls Mîkaî] was Resef-Mikal, for Resef or Reshuf or Reshpu, as the Egyptians called hirn, hacl long been well-known in Egypt. But it is fairly obvions from the story, taking it for wha,t it is worth, that there was not necessarily any resemblance in functions between this Mîkaîl and the Archange! Michael. The astu te patriarch merely took aclvantage of a resemblance in names. Doubtless the same kind of game was played in othcr places in order to supersede the cult of Helios by that of St. Elias. The chain Apollo = Resef-Mikal = Michael cannot, thereforo, be regarded as very strong. It is even possible, as Sir Arthur Evans suggests to me, that Mikal is a mere Phoenician adaptation of tho word 'Ap,v"ÀaÎo<;, and that there was never any independent Phoenician god of that name. 6.-THE WEAPONS OF 'l'HE PLAGUE-GOD. It is however in their capacity of healers that we shall find some of the most interesting analogies between :Michael and Apollo. Apollo shared his healing functions with many other cleities or demigods ; but one of his peculiar functions was the sending of plagne; and, as we have seen, he who sends can also stay it. :Michael also is a stayer of plagne, and he seems to act also as God's agent in ~ending plagne, boing incleed practically in distingnishable from the Destroying Angel. If Michael were concei veel as an archer, the parallel wonld be complete, 46 On the whole question I have hacl the 47 See Proc. Soc. Bibl. Arch. xxii. 162. In advantage of consulting :Mr.' Llewellyn the Uictionary of Christian Antiquities ii. Griffith, who has gone into it Yery fully and 1179 it is suggested, not very plausibly, that provided the material for most of the remarks Michael= ~f oloch = Saturn. that follow. 148 G. F. HILL but bis usual weapous are sword or lance, whereas Apollo's are bow and arrow. Nor does Michael make use of rats or mice, as the Sminthi an Apollo did. I may digress for a moment on Apolio's weapons in this con nexion. Dr. Crawfurd bas brougbt together a great deal of evidence about the use of the arrow as symbolizing pestilence.48 It was, I suppose, the nearest image that the popular mind could find for the deadly sudden and invisibl e impact of the sic~n ess. 49 Perhaps too the health-giving rays of the FIG. 3.-COINS OF SELINUS. sun, dispelling malaria! mists, may have been thought of as shafts from Apollo's bow ; but this idea seems to me to be more suitable to a northern clime.50 It is true that it bas inspired the cm·rent interpretation of certain very interesting coins of Selinus in Sicily (Fig. 3). It will be remembered that 8 ' Plague a-nd P estilrmce, passùn. hurling clarts at other gods and certain 9 • In !ta lian ' spargere la saetta' is used of animais (T. A. Joyce, J,fexican ATchaeology, a particularly noxious smell. The word . 1914, p. 78). roÇ11c6 v, meaning originally a particular poison 5° In a sonthern climate the hurtfnlness of for smearing anows with, came to mean the sun's rays in surrimer-time i ~ probably poiso n in geneml. I think the change must more impressive than their kindliness in IHwe been assisted by the srtme feeling that winter. The contrast is well put iu the p"oison acts secretly rtnd (usually) swiftly like Allegoriae H ornuicae of Heracliiles (c. 8, an atrow. Dr. Crrtwfnrd (p. 8) says that p. 27, ecl. Schow, 1782): al l\o8op âs 7rp6 I may be permitted to mention that in cpopWv atrtov ri Op.:rtpos {nreqr.Y,uo:ro T0v 'A7r&A.ÀCJJVa, ~1ex i can MSS. t he Morning-Star, who is a Ôtapp-fJOrw TOÎ 5 at 51 So described by Dr. Crawfurd, p. 96; the plagne of 680, in which, according to but Mr. G. D. Brooks, of the British School Paul· the Deacon, a goocl and a bad angel at Rome, having kindly marle a thorough in passecl throngh the cit.y (of Pavia) by·night, spection of the fresco at close q narters, and when the bad angel, at the bidding of as~u r es me that the fiying angel in the sky to the goocl one, smote so many times with his the left is empty-hanclecl. The· action of the lance on the door of a bouse, so mauy would angel standing on the cnpolct is not clear. die in that house on the next day. The two The fresco was commissionerl by Sixtus IV at ai1gels are represented at work, so that the the time of the plagne of 1476 and represents archer in the sky wou!tl be snperfluous. 150 G. F. HILL mankind, while the victims are interceded for or even actually defended by the darts being caught in the outspread cloak of the Virgin 52 or of sorne saint. Dr. Crawfurd has illustrated several of the pictures or banners with this subject. Another instance, unpretending but beautiful, is a picture by Giov. Boccati (Fig. 4),53 in which the Virgin Mater :M:isericordÎae stands alone, sheltering kneeling folk under her outspread cloak, on which the darts hurled by the Almighty are caught harmlessly. Others, chiefly of the.Umbrian School, are mentioned or illustrated by 54 Dr. Crawfurd ; but perhaps the most remarkable of all that he gives is the fresco painted by Benozzo Gozzoli in. Sant' Agostino at San Gimignano in 1464. St. Sebastian-whose function as an averter of plague seems simply to have grown out of the association of arrows with his story55-protects the kneeling people; his cloak, held out by angels, catches and breaks the darts ·which are hurled from heaven by the Almighty with the assistance of angels. Christ and the Virgin appear as mediators, Christ showing His wounds, the Virgin her breasts.56 Less imposing, but hardly less interesting, are the popular German 52 On the type of the Virgin della Miseri Yrjô Hirn, The Sacrerl Slwine, 1912, p. 360). cordia in general see P. Perdrizet, 'La One of the most interesting instances is to he "Mater Omnium" du Musée du Puy,' G.R. fonnd in the last Jndgment at the top of the du LXXI• Gongrè.~ archéol. de .France, 1904. Hereford Mappamundi, where the kneeling Bombe has somewhat perfunctorily analysed figure of the Virgin is accompanied by the the iconography of the Perugian plagne-bau legend : Veici heu fiz mon piz la quele chare ners in his Oe.sch. der Peru{!iner .M alcrei preistes 1 E le~ mameleites dont leit de Virgin (Italien. Forschttn{!en de8 Knnsthistor·ischen queistes 1 Evez merci de touz si corn nos Instituts, v. 1912, pp. 262-266). memes deistes 1 Ke moi ont servi kant San 53 My attention was cal!ed to this, nnd a veresse me feistes : i.e., See, fair son, my photograph sent to me, by Baron de C::osson. hody, wherein thou becamest fiesh, and the Dr. Tanered Borenius (whom I have to thank paps from which thou didst suck a Virgin's for varions information in this connexion) milk ; have pity, as thou thyself clidst pro refers me for this picture to Rassegna d'A rte, mise, on al! them that have served me, fot· xii. pp. 170 f. lt is now in the collection of thou hast made me their Saviour (K. Miller, Mr. D. :F. Platt of Englewood, New .lersey. 1lfappaem·tmdi, Heft iv. 1896). Hirn refers The much more ambitions panel by Domenico to similar scenes in French miracle plays ; cp. Pecori, referred toby Crowe and Cavalcaselle Jl[imcles de Nostre Dame, ed. Paris et Robert, (ed. Borenius, v. p. 1:31) is illnstrated by i. 1876, p. 49 : Doulx chier filz, vez cy ln. Venturi, Storia dell' Arte Ital. vii. 2, p. 446. mamelle 1 Dont je te norry bonnement, etc. 5' In Boufigli's banner in S. :Francesco del A picture in Mr. R. Benson's collection (Cata Prato at Perngia it is the Archange! Raphael logne, p. 39, No. 21) shows the same symbol who attacks Death with a spef>r; in the sky ism. Mr. Montgomery Oarmichael kindly ahove, beside the arrow-hurling Christ, are refers me to the very apposite passage in two angels, one of destruction wie-Iding his Arnold us Oarnotensis, de landibns B. M. V. sword, one of mercy sheathing it. . (Migne, Pat,·. Lat. t. 189, col. 1726 : secnrum 55 The same thing did not, as might have accessum iam habet homo ad Deum, nbi heen expected, happen to St. Edmund ; for mecliatorem causae suae :Filium habet ante thongh he was a great healer, his only asso Patrem, et ante :Filium Matrem. Christus, ciation with plagne seems to have been when nudato latere, Patri ostendit latus et vnlnera, the pestilence at Toulouse in 16:31 was stayed Maria Christo pectus et nbera ; nec potest by his influence (J. B. Mackinlay, Saint ullo modo esse repulsa, etc. :For the same Edmnnd, 1893, pp. 240 f.) · gesture used in intercession by ordinary hnman • 56 The baring of the Virgin's hreasts is a beings, see C. Sitt!, Die Gebiir:den do· Griechen development of the much more common ges und Ramer, 1890, p. 173. I do not thin k. that ture of làying her ha,nd on her bosom (see it is represented in ancient art. APOLLO AND ST. MICHAEL: SOME ANALOGIES 151 woodcuts connected with the plague.57 One type represents the Almighty shooting three arrows at once from a bow (Heitz and Schreiber 3 and 4). In another (H. and S. 5) the people take refuge beneath the cloak of the Virgin which is held Dnt by two angels; above, the Almighty holds two darts in one band, one in the other. In y et another (H. and S. 6, here Fig. 5) the Virgin and SS. Dominic ' and Francis kneel a nd intercede, while above the Almighty holds three darts, called Pestilenz, 'l'et~rung and Krieg. This design is obviously inspired by the vision of the Franciscan friar described by Jacobus de Voragine in his life of St. Dominic (Graesse, p. 470). But the differ entiation of the arrows evidently refers to the passage in 2 Sam. xxiv. 13 ff., according to which King David was given the choice Fw. 5.-PEST·BLATT. between seven years of famine, or three (From Heitz u. Schreiber.) months of fiight before his enemies, or three days of pestilence. There is a group of fi.fteenth century illuminations 58 which. are found in con nexion with the Penitential Psalms, and which are generally called · the 'Choice of David' or the 'Penitence of David.' It will be remem bered that the King chose to fall into the hands of God rather than of man, and the pestilence accordingly came upon Israel, and the angel stretched out his band upon Jerusalem to de- . stroy it. So far as I lmow, the prophet Gad, through whom the choice was offered · to David, does not figure in these pictures. In one lVIS. (British lVIuseum, Royal 2 A xvi. f. 79) an angel appears from heaven, holding a sword, a skull and a birch-scourge. In the HeuTes d'Anne de Bretagne (Fig. 6), 59 on the other band, an angel offers the king three arrows. N ow this might w.ell be taken to represent the choice of FIG. · 6. (From the Flnwes d'Anne de. Bretagne.) David, each affiiction being symbolized by an arrow--the Bible furnishes plenty of instances of this metaphor. But in a late fi.fteenth-century Flemish Breviary,60 the Almighty Himself appears in the Heavens holding two darts. Obviously 67 See Pe.,tblatter des X V. Jah?·hunde?·ts, published by the Bibliothèque Nationale, from herausg. von P . H eitz mit einleit. Text von which I have ventured to borrow the illns· W. L. Schreiber (Strassbnrg, 1901). tration. 60 58 Mrs. Jameson, Sctcred and Legendw·y I haYe only a cutting of this from a A ·rt, i. p. 64. catalogne, and can give no further details. 59 "P ')Q in H On1ont.'R Rmt~ . ll f~ . ~Rin1ile. 15 2 G. 1<'. HII.L here there can be no possibility of the choice between three afflictions, and I infer that sometimes, if not always, in this group of illustrations, all the arrows represent the pestilence.61 If they were always three in number, it might be argued that they indicated the three days during which the pestilence raged. In some of t he illuminations we find the plague indicated in the more usual way by t he Archange! Michael, flying with drawn sword above the head of the king. , But perhaps the most striking instance of the belief is to be found in literature much earlier than the fifteenth century, in on e of the Dialogues of St. Gregory.62 He speaks of the pestilence of 590 as 'that mortality which lamentably wasted this city (and in which, as yon know, men with their corporal eyes did behold arrows that came from heaven, which did strike divers).' Of course the question may be put : was this an invention (uncon scious, no doubt) on St. Gregory's part, based on knowledge of the beginning of the Iliad ? I am inclined to think not ; had it been so, we should probably have had the arrows attributed to some particular agency. ' Mahometans,' says Dr. C1:awfurd,63 ' believed that spirite were sent by God armed with bows and arrows to disseminate plague as a punishment for sm. We have a description by Gabriele de' Mussi of Piacenza of the plague >vhich attacked the Tartars who in 1346 were besieging the Christians in Caffa. 64 'And lo! a sickness came upon the Tartars, and the whole army was thrown · into confusion, and languished, and every day infinite thousands perished. I.t seemed to them that arrows fl ew forth from heaven, and smote and be11t down the pride of the Tartars." The symptoms of plague which followed are described in a single sentence.65 7.-ST. M ICHAEL AND THE PLAGCE. These arrows are, so to speak, anonymous, just as in S_t. Gregory's story. But it is natural that when a plague-compelling act.ion could be associated with a saint, the opportunity would not be lost; and associated with that very same occasion of the plague of 590 we have the impressive legend of the vision of St. Gregory. It will be remembered that the saint, in order to stay 61 It is clear, however; from t he Pe stblatt poeic faculty is not dead, has evolved: 'Zwar which I have mentioned above that sometimes sah wahreud einer grossen Pest Papst Gregor at !east the three arrows were meant to indi einen, gleich dem homerischen Apollo Pfeile cate t he three fonns of visitation between schiessenden En gel' (p. 57). which David was called npon to choose, I do 03 Plrxgne and Pestilence, p. 80. not know whether pestilence or some other "' Hy. the plague, ordained processions round the city, at which the Major Litanies were sung; and on the third day, as the procession came opposite the Mausoleum of Hadrian, he was vouchsafed the vision of Michael, the angel of death, alighting on the summit of the monument and sheathing his bloody sword in token that the mortality was at an end ; so that from that day the building was known as Castellum Sancti Angeli. When exactly the legend arose we cannot say; it is not mentioned by St. Gregory himself, or in the old lives of him, and he could hardly have failed to mention it in t he passage already quoted had he known and believed it. The question of course arises: what was the exact significance of this vision ? Did it mean that Michael bad slain the dragon of poisonons breath, who may have been conceived as the agent of the pestilence; or had Michael himself, as the angel of destruction, been the agent of the pestilence? I do see how it is possible to decide; indeed it is perhaps reasonable to assume that there may have been a confusion of the two ideas in the mincis of t hose arnong whom the legend grew up. This is the most remarkable and impressive of all the cases of the association of Michael with the plague, whether as sender or stayer thereof. He is not normally one of the saints most popularly invoked for protection in times of pestilence, like St. Sebastian, St. Roch or St. Antony. Any saint, of course, not to speak of the Virgin, may be invoked for protection against this evil as against any other. N evertheless Michael's und ou bted importance as a healing saint caused frequ ent interpositions on ·his part in crises of this kind. The most famous was in the pestilence of 1656.66 Michael appeared in a vision to the Archbishop of Siponto, Giovanni Alfonso Puccinelli, and told him that he had obtained from the Holy Trinity the grace that whoever would use, with due devotion, in bouses, cities or other places, stones from his chnrch in_Mte. Gargano, should escape from the plague. Many bits were accordingly eut out of the walls of the Church, inscribed with a cross between the letters S M and let into buildings as a protection against the plagne. In the plague of 1631 all the inhabitants of the Rue St. Michel at Pontorson are said to have escaped infection .67 In 1529 the Archange! delivered Antwerp from an epidemie which was known as the English Sweat. The plagnes which ravaged Europe in the sixteenth and seventeenth centuries were frequently commemorated by medals.68 One type,69 found at Milan in 1576 and at Breslau in 1631, gives a view of t he city with the angel of death passing over it, a flaming sword in his h:;md. A medal struck at Erfurt 70 commemorates the cessation of t he plague of 1683: the Archange!, standing on a skeleton, returns his sword into his sheath, with the motto, Mors iugulans cedit vïta salusque redit. Finally I may mention the jetons which were struck at Brnssels in 166 7 and 1668 with t he fi gure of St. 66 A A. SS. loc. cit. pp. 65 ff. · Nmnrnis (Tübingen, 1882). H7 H.uynes, Hist. Générale de Mont St. 69 Op. cit. p. 91, No. 277; p . 104, No. 293. Michel, i. p. 133. 7o Op. cit. p. 11 2, No. 330. 68 L. Pfeiffer u. C. Ruland, P estilentia in 154 G. F. HILL Michael, one of them with the inscription DivuR Michael in Peste Patronus.n If it is objected that St. Michael was a special patron of Brussels, since he shares the dedication of the Cathedral with St. Gudule, it may be replied that, since there is no invocation of the latter saint on these jetons in con nexion with the plagne, it is clear that St. Michael was considered as specially qualified to protect the people from this affiiction. As we are dealing with jetons, it may be mentioned that, in accordance with the widely prevalent practice of wearing certain kinds of coins or medals as charms against sickness, people used to wear medallic charms against plague.72 On none of these does St. Michael appear. I believe, however, thàt his importance as a healer assisted in the adoption of the English gold coin known as an 'angel' (from its type of Michael and the Dragon) as a touch piece, given to those people who had been touched by the King for scrofula or the King's Evil.73 As I do not wish to press any of my evidence unduly, I must in fairness say that this was practically the only English coin, avait able in the days when the practice of touching for the King's Evil prevailed, ·On which any saint at ail was represented ; nevertheless it eannot be denied that there was a certain appropriateness in the type. It seems highly probable that the 'angel,' as soon as it was issued in or soon after 1465, became popular as a charm, thanks to its type; and it was this popularity and suitability th.at dictated its adoption as the touch-piece. AU angels that are pierced for suspension are not necessarily, as sometimes supposed, touch pieces, but even if they are not, we may· be sure that they were worn as amuiets against sickness or some other kind of peril. After this denomina tion had disappeared from the currency, pieces with the same types continued to be made for the sole purpose of giving to those who had been touched by the King. Had it not been felt that St. Michael was in place in this matter, .any coin with a cross or with a religious motto might have been used. Whatever may be the truth about the touch-pieces, there can, I think, be no doubt about the connexion of St. Michael with the pestilence in the popular mind. It is, just as with Apollo, because of his power as a healer that he is the most efficient agent of pestilence, and vice versa. Were he merely the blind agent of destruction, he would be as intimately connected with other disasters, such as famine, earthquake and war. But, though the Germans who invaded Italy took him for their champion in war, he has no such intimate association with other disasters.74 71 Van Loon, H ist. Métall. des Pays Bas, 7" It is to Dr. Crawîurd, again, that we iii. p. 24. The inscription is chronogrammatic owe the authoritative account of this subject ; twd gives the date 1668. · Another, · in the see his book The King's Evil (Oxford, 1911). British Museum, withont the words 'in 74 That he interfered in hattie on behalf of peRte,' works out .at 1667. A third, also in the Sipontines with thunder and lightning is the British Museum, bas a quite different hardly to the point, nor is his creation of the inscription and the date 1668. St. Michael chasm a.t Chonae ; for in both cases his action also occurs on a jeton of 1678; there may is beneficiai to the faithful. The former have been a recrudescence of plagne in that apparition, by the way, bas been used as an year, although I do not find any record of it argument for making him the successor of the in Simpson's work. Dioscuri. It will hardly bear such pressure. 70 Pfeilfer u. Rnland, op. cit. p. 89. But it is worth noting that in the ltpparition APOLLO AND ST. MICHAEL: SOME ANALOGIES 155 8.-ST. MICHAEL AS HEALER IN PHRYGIA. It must be remembered t h at Michael beg!tn his_career as a Christian Saint Jess as the leader of the heavenly host in battle, in spite of the Scrip tur::Ll importance of this function of his, than as a healer of the sick.75 The story of the troubling of the water of the pool of Bethesda by an angel (S. John 5. 4), though omitted by recent editors, is an early indication of the recognition of an angelic agemcy in healing waters, and may have been the germ of t he cult of Michael as the patron of such sources. Undoubtedly his most famous shrine in Eastern Christendom, and the scene where, so to speak, he first entered on his rôle as a great Christian Saint, was that at Colossae. The strength of the Jewish population in this part of Phrygia may have assisted in the foundation of the cult. The legend in its extant form cannot be older than the nin th century,76 and it has been con taminated with strange elements. The redactor does not know the name Colossae, which had in his time been supplanted by Chonae, 4 km. to t he south. He confuses the apparition of Michael at Chonae with that at Chairetopa, as he calls the city of Ceretapa ; indeed he supposes the latter place, which is many miles distant, to be in the immediate neighbourhood of Chonae. H owever this may be, he tells us (I abbreviate considerably) that t he Apostle J ohn, having overthrown the image of Artemis at Ephesus, came with Philip to Hierapolls, on a C!tmpaign against the power of Artemis, which extended to Hierapolis and Colossae. At Hierapolis the Apostles contended wîth a demon in the shape of a viper goddess (Echidna), whose power was vanquished by their prayers. At Chairetopa they produced a he!tling-fountain sacred to St. Michael. A small chapel, built by a pagan whose daughter was miraculously cured, preceded the great church of St. Michael of Chonae or Colossae; it was served by a henn it of great sanctity, Archippos. The heathen plotted to destroy the sacred shrine, which wrought such wonders, by turning the streams of two ri vers on to it; but Archippos' faith was rewarded by the saint who, appearing in glory, with his staff caused the waters to stand and disappear clown a mighty chasn}, which he opened with earthquake and thunder. 'l'he water of this place wrought many wonders of healing; for Michael had promised : ' Whoso:wer shall take refuge in this place in faith and feiu calling upon the Father and the Son and the Roly Ghost and Michael the leader of the Host, by the name of God and by my name, he shall not go forth again suffering.' on Mte. Tancia, which St. Silvester is said l;.o 75 This is weil brought out by Lucius, have seen all t he wt~y from Soracte, two · Anfünge des H eiligenkults in der chTistlichen angels appear, with celestial fi re, and drive K iTche, 1904, pp. 267 f. the pestilent dragon away, j.ust as according 76 AA. SS. Sept. 29, pp. 38 ff.; Bonnet, to the Athos prescription for t he scene of t he NarTatio de Mi1·aculo Ghonis patTato, Paris, hat.tle with the dragon in Revelation, c. 12, 1890; Graffin et Nan, Patrologia Ori_entalis , . insteacl of Michael two angels are recom t. 4 (1908). See W. M. Ramsay, Ghu1·ch in mencled (Wiegaud, Der Erzengel' l'rfichael, p. the Rornan Ernpire, 1893, pp. 465-480; W. 14). For the legénd of Mte. Tancia, see Lueken, llfichael, 1898, p. 78; E. Lucius, Poncelet in A rch. della R .. Soc. Romanct di Anfiinge des H eiligenkults in de1· cln·istlichen Stm·ia patria, xxix. (1906), pp. 545 ff. K inhe, 1904, pp. 67 f. H.S.-VOL. XXXVJ. M 156 G. F. HILL It is generally admitted that this cult of St. Michael was engrafted on older local cuits. Its establishment was part of the triumph over the most powerful of the cults of Western Asia Min or at the ti me. It is note worth y that the · cult of Artemis seems, judging from t.he coins, to have been particularly strong at Colossae. 77 But Hierapolis also figures largely in the story, and at this place, famous for its warm baths, by far the most important cult seems to have been that of Apollo/8 who was associated with other healing deities such ~s Asklepios and Hygieia-the coins again bear witness to this 79-and certain chthonic powers. Under one of the temples of Apollo there was a Plutonium, and, as the legend betrays, there was a cult of Echidna. Is it going too far to sfty, with Lueken,80 that Michael, the clragon-fighter, takes the place of Echidna, who is driven out by the Apostles Philip and John, just in the sa me way as Apollo in Delphi takes the place of the Python ? It may be objected that the function of Michael as a dragon-queller was not so important at this ti me as other of his functions; nevertheless the battle in heaven as describecl in the Book of Revelation can never have been unfamiliar. A more serions obj ection is t.hat the episode concerriing the Echidna does not really belong, in origin, to the Michael legend ; it is borrowed by the redactor from the apocryphal Acts of Philip.81 But there cau be little doubt that in the mincis of those who believecl the legend-and for us that is the. important matter-the vanquishing of the Echidna was the prologue to the establishment of the cult of Michael in this district. Certainly we ~eem to have as much justification for . accepting this explanation of t he genesis of the Christian cult, as the one which is gi ven by K. J. N eumann,82 to wit, that Michael took over the functions of the native Anatolian god Men Karou. 9 .-THE MICHAELION NEAR CONSTANTINOPLE. Another instance of the establishment of Michael in the place of an old healer-god is connected with the Michaelion, on the shores of the Bosporus, near Constantinople. Lucius 83 thinks that he succeeded Sarapie, but this is little more than a conjecture.84 This shrine was one of t hose wh ere in cubation was pra.ctised, and it is clear from all accounts th at i t was original! y a pagan sanctuary; for the legend said that the fi gure of a man of terrible aspect, winged like an eagle, bad appeared there to the Argonauts, pro- 77 Out of sixteen coins catalogued by Head In favonr of this theory it must be admitted (B.M.C, Phrygia., pp. 154 Jf.) six have types tbat there was an important medical school connécted with Artemis (including the Ephe at the temple of Men Karon. sian cultus-figure). 83 Anjdnge, pp. 269 f. 78 See L. 'Veber in Xci.pvres Fr. L eo da,·ge h-1 According to Sir W. M. Ramsay, Church ùmcht, pp. 480 Jf., and in Nurn. Ch1·on. 1913, in the Rornan Ernpire, p. 477, note, the pp. 4-9. Michaelion replaced the temple of Zeus, 79 Nttrn. Chron. 191~, pp. 11-13, 133-136. erectecl by the Argonauts. But neither in so W. Lneken, l'rfichael, p. 78. Sozomen ii. :~ nor in Oedrenus, i. p. 210 (Bonn BI R. A. Lipsius, Die apok1·yphen Apostel ed.), to which he refers, do I find any refer geschichten, ii. 2, pp. 7 Jf., 24 f. ence to Zt:us. · 82 In Gothein, op. cit., Nachtrag, p. 601. APOLLO AND ST. MICHAEL: SOME ANALOGIES 157 phesying to them victory, aud that they had built there, on their return with the Fleece, a shrine known as ihe Sostheneion. J\falalas says that, in the statue which the Argonauts made of the heavenly being that had appeared to them, the Emperor Constantine recognized an angel in monk's clothing,85 and it was revealed to h·im that the angel was Michael. No one has yet succeeded in explaining wh at kind of Greek statue can have been m.istaken by anybody for an angel in monk's clothing. Since, however, there was a temple of Sarapis, on the European shore of the Bosporus near the Black Sea end, and since the Argonaut story see ms to imply the fulfilment of a vow for a safe return from the perils of the· sea, (Sostheneion being explained by Byzantine writers as 'place of rescue '), Lucius thinks that Sarapis, who rescued men from peril by sea as well as from disease, was Michael's predeeessor here. V,T e are thus remincled of Michael's function in Brittany, where his great shrine is known as Mont St. Michel au péril de la Mer. But we are still fac ecl with the difficult.y about the statue. Lucius makes the sapient observation that a wingecl goddess in monkish dress was unlmown to ancient mythology and art, and adds that, if incl eed this statue "actually existed there in pagan times, it need not rcally have been the cul tus-statue of the place, bnt may have beon a votive figure of some kind. I fear I must leave it at that. The place where thi.s l\1ichaelion st.ood had, according to on e account, originally been call ed H estiaion. It is not unreasonable therefore to assume, with Gothein,86 that it hacl once been sacred to H estia, though .we need not accept his reason for this deà ication, to wit, that the temple stood on a spot whero the seafarer, leaving the inhospitable Black Sea, saw it as a sign that he was nearing home. His further conjecture tbat the place was also sacred to Asklepios is drawn merely from the fact that healing powers were shown by the later occupant of the shrine, namely M,ichael. Dr. Renclel Harris 87 claims the Michael of this :M:ichaelion-or rather the Michaels of the two churches, one on each sid e of the BÔsporus, which seern to have existed and to have been confused-as representing the Dioscuri. 'The story is late folk-lore for the legends which we read in the A ?'gonat~tilw.' Michael has taken the place of Polydeukes, 'and so has to descend into the arena from a superior region and in celestial array.' The \yeak point in this explanation, which is certainly otherwise more plausible than those mentioned above, is that the vision merely foretells their victory, does not actually fight for them, even by means of such natural phenomena as Michael used when he fought for the Sipontines against the heathen of Naples. There are nu merous other cases,: than those already mentioned, of the association of the cult of St.. Michael with healing springs.88 ss iv. p. 78-9 (Bonn eù.): à.yyÉAou uryp.eîov 88 On the ' Tempietto di Clitnuno' see ux~f-1-aTa ~J.OvaxoV 1rapà. 'TOÛ li6)',uaTos TfiJV XPt- Leclerq in Cabrol, Diet. d'Arch. Gh1·ét. i. (J'Tto.vWv . 2147 ff. :For other ca5es. see Barns in Hast· 86 p. 63. ings' Dict. of Religion and Ethics, viii. 621 tf. 87 G7tlt of the Heavenly 'l'wins, 1906, pp. (Porlugal, England, iVales). Fmther infor 131-134. mation about shrines of St. Michael as healer M 2 158 G. F. HILL 10.-ST. MICHAEL AS DRAGON-QUELLER AND THE GEBJiiAN INFLUENCE. It may be asked: if Michael was thus pre-eminently a healer, how wFts it that the conception of him as the Warrior, although, in spite of its Scriptural foundation, it was in abeyance so long, came into prominence ? 'l'he answer is generally supposed to be found in northern influence. 'l'here can be no donbt that in northern lands 89 Michael, at a com paratively early date, inheritecl the functions of Wotan. Going straight to Scripture, and unhamperecl by local connexions with earlier healing cuits, the Northerners found in Michael the analogue to their dragon-slaying gods. It was Michael who led the Lombards to victory in Ital y, and his name or figure appears on Lombard-Italian coins from the seventh to the ninth century.90 Wiegand accordingly maintains that the rise of the artistic conception of Michael as a dragon queller in Italy was due to Lombard influ ence. No one will be inclined to dispute the German right to the special patronage of the angel of destruction. But, as regards the art type, it is unfortunate that Wiegand spoils his case by a most perverse use of the evidence. It is in the bronze doon; 91 of the church on Mte. Gargano (Fig. 7), made in 1076 in Con stantinople to the order of Pantaleon of Amalfi, that he finds the turning-point in the icono graphy of Michael in the south. Although the fight with the dragon had been repre FIG. 7.-(From the doors of Mte. S. Angelo.) sented before, the instances had remained isolated; but from the appearance of Michael on these gates on wards the idea was to develop and bear fruit. In order to prove his point, he takes the representation of Michael in the first panel of these doors, and insists that in artistic content it goe;; far beyond anything that Greek or Italian art was capable of producing at the time. I confess that, so far as design goes, it seems to me that it would be difficult to find anything more pm·ely Byzantine in arrangement and conception than this scene, in which the Archange!, holding his sceptre, stands majestically on a mount, clad ih prieE>tly vestments, with the Devi! (in human shape) crouching below. Bertaux,92 indeed, is careful to point out that this subject,. in Greek lands are given by Hasluck (B.S.A. 90 Most conveniently illnstrated in G. Sam xiii. 1906-7, p. 298): Pocmanenum in Mysia, bon, R epertoria g 93 The triumph of Michael o1·er the devil which was hidden from me Fw . l:l.-(From t.n Anglo-Saxon Herbarinm.) Michael belongs to a period long anterior to the time when the work in Monte Sant' Angelo was produced. Accordingly wè must regard the relief of the dragon-slayer on t he marblc throne, if it is Lombard in character, as a survival, rather thanas a sign of an actiye artistic influence. It would be, APOLLO AND ST. MICHAEL: SOME ANALOGIES 161 in any case, a precarious basis on which to construct a theory of the superior ity of German over Italian culture in the eleventh cent.ury. I must finally discuss, if only to negative its direct connexion with the snbject, a remarkable illustration (Fig. 8) which occurs in an Anglo-Saxon MS 9 of the Herbarium of Apuleius Platonicus. ô The snbject has been explained as Apuleius holding a volume which he has received from the deity of healing, who is supposed to be Apollo; on the other side of the deity in question is a soldier, with one hand resting on a shield. The supposed Apollo is clad in ecclesiastical vestments, apparently alb, chasuble, and stole or maniple. His head having been danmged in the rire from which the Cotton Libtary suffered, it is not possible to say whether he is tonsured, but apparently not. I can see no trace of the laurel-wreath which is shown in the coloured reproduction in the Burroughs· W ellcome publication, and which bas probaby helped him to the name Apollo. He stands on a lion, which grasps in its javvs the shnJt of the spear which he holcls. I cali it a spear, althongh I am cloubtful whether what we see below the bocly of the lion (note that it cloes not transfix the animal) is not rather the bu tt-end than the point.97 If this be so, the point of the spear, if it is a spear, and not a cross or a labarum, is !ost at the top of the pieture; but there hardly seems to be room for any sort of head to the object. To more tlmn one persoil the figure bas at fîrst sight suggested St. Miehael. The dress is not improper to the priest-Archange!. But he is not winged; and though a wingless Archange! is no impossibility at an early daLe, as we have the wingles:S angel of the Ann1.r.1wiation in the Cataeom b !Js we are here dealing with the eleventh century. Analogous t6 St. Michael, as apparently symbolizing the conquest of t;he evil by the good prineiple, are the Frankish sandstone reliefs at Xanten ; 99 the figures are in mail, with shields, and stand on monsters into whose jaws they thrust the butt-ends of their spears, recalling, as St. Michael is said to have done to the Germans, the deeds of the primitive Germanie Dragon-slayers. N ext, the animal below the feet of the figure in the Apuleins is not a drag01i but a lion. It may be argued that the lion may stand for Satan well enough; 100 but the only instance I find of this coniwxion wüh St. l\Jichael is on a fifteenth eentury German silver relief.1°1 I t is however interesting to note th at in the splenclicl !JG Br. Mus. MS. Cotton, Vitellius C. III., pulpit at Aachen (Btrzygowski, Der Dom zn fol. ll b. The :MS. is of the first balf of the Attchen, 1904, p. 8 ; ot!Jel' references in eleventh century. My attention was called Dn.lton, Byz. A1·t œnd An·h. p. ~12) used to to it hy Dr. Louis Sambon, and I have to be ealled St. :Michael, without any good thank the Cura tor of the \Vel! come Historical grou!Hl. Medical Museum for tt copy of the little o9 E. Aus'm \Veerth, Km~stdenkmàleT des. work on Anglo-Saxon leechcraft pttblished by chT. Jll ittelalter.s in den Rhcinlttnrün, i. p. 38, Bmroughs, \Vell come and Oo. (191 2), in which TaL XVII. 3. a full, illustrated clescription of the Herbarinm 1oo See li', Pipe1·, iliyt/wlor;ie und Syrnbolik will be founcl, and for the luan of the negative cleT ~h,·. Kttn8t, i. p. 40ï. ' of this parti<:ulm· illust.ration. . ~ 10 1 K Aus'm \Veerth, op. cil. i. p. 18, Taf. 97 There is a distinct ring roun It is time to bring these somewhat disjointed remarks to a close. I cannot claim to have shmvn more than that St. Michael and Apollo correspond to each other in sorne of their functions. One more expert in the handling of such subjects might have made a better case out of the materials. I have not attempted to prove, as a friend told me he hoped I should, that the swan of Apollo and the Michaelmas goose are one and the same; but my mind is open on the subject. Apollo did not fulfil al! the functions of St. Michael nor St. Michael all those of Apollo. But there is, it woulcl seem, a parallelism in their functions as destroyers of an evil principle, as light destroying darkness, as the controlling agency of plague; and we have observed more parallels than one between their myths which seem to point to a common, possibly solar, origin. In so far as they show a resemblance to each other not only in sorne functions, but also in their essential character, they may be regarded, if I may be allowed to use biological terrns, as not merely analogons but to some extent homologous. It woulcl be absurd to look for any exact correspondence, since the human mind does not work logically in· such matters. But given like circumstances, the mythopoeic fttculty will produce something of the same sort in different ages and elimes. I should like to protest, in closing, against the theory that the worship of saints is always a mere relie of paganisrn-an assumption which has been largely exploited with a view to discrediting the worship. To suppose that the worshippers of saints will be discouraged by archaeological dissertations of this kind betrays singularly little knowledge of human nature. The people whose minds are ;}pen to such evidence are alreacly free of the superstition in question. 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