they will most likely remain unrectified; and that errors have crept in may be pointed out in the journeys in which Vindomis receives mention. Thus Iter 12 gives nine miles as the distance between Briga and Sorbiodunum, while Iter 15 places the distance at only eight miles, a difference of one mile in nine. The late important discovery of a building in Castle Field by Mr. Kell and Mr. Charles Lockhart, of which an account has already appeared in the Journal of this Society, materially strengthens the claim of Finkley to be Vindomis. Those remains were situated over a hill a mile from the Finkley building, and not within sight of it; and, with no observable connection with it by road. The building was placed also apparently with the object of commanding the extensive flats lying westward; and, although it has been considered as a diversorium, or inn, and might have furnished the accommodation of an inn, I yet think, and have expressed the opinion to Mr. Kell, that, from its isolated position, the extent of the foundations without any division into apartments, its pitched floor, and the number of small fireplaces found beneath its wall, it had the appearance of a place for the accommodation of soldiers or patrol, and I should consider it an outlying building used for military purposes. Be this as it may, I beg to bring these facts before you with the hope that at some future time they may, with other accumulative evidence, be the means of unravelling the mystery that has so long hung over the disputed Vindomis. 337 ON THE WORSHIP OF APOLLO IN BRITAIN. BY THOMAS MORGAN, ESQ. As a sequel to my late papers on the worship of Diana in Britain (see pp. 142, 237, ante), a sketch of her twin-brother Apollo may not be unacceptable, with such gleanings of the history of his temples and worship, from the remains and records now existing, as may throw some, however little, light on the religion of the people of this island during the Roman occupation. Cicero (De Naturâ Deorum,i,29) truly says that the painters and sculptors have given to the gods of Rome their shape and attributes, their age and vesture; but this ideal form thus moulded into a concrete being has, nevertheless, been as strongly fixed on the minds of men and has been as influential in the daily affairs of their lives as if the god himself had really appeared in person among them. Even down to the present day, Apollo, in the form of a comely young man, without beard, with flowing locks and lyre in hand, is as well known to every tiro in literature or art as he was to the Romans, who introduced him first into this land. It is my purpose to illustrate only the Apollo of the Romans as distinct from the mere embodiment of the Sun as worshipped by the Gauls and other nations. "Quot hominum linguæ, tot nomina Deorum," and Lucian (ewv éккλnσía, 14) says that in his time the number of new gods introduced into Olympus was so great, and of so many nations and languages, some being really quite unpresentable among such high society, that the ambrosia and nectar were beginning to run short there, and were selling as high as a mina for a sextarius, or eighty shillings a pint. He further makes Jupiter notify the fact by proclamation (Oεŵv é«êλŋgía, 16), and declare that every god should mind his own business and not be a jack-of-alltrades like Apollo, who was patron of the four arts of music, archery, medicine, and divination. We are about to treat, then, of this orthodox Apollo of the Greeks and Romans. For his parentage, we have the authority of Homer and Cicero that he was the son of Jupiter and Latona, "reported to have come to Delphi from the Hyperboreans" (Cic. de Naturâ Deorum, iii, 23). 1872 44 We must realise him to ourselves with all his antecedents in view, as well as his qualities of body and mind, to appreciate the estimation in which he was held. One of the best examples of his form handed down to us from antiquity is the statue so well-known as the Apollo Belvidere discovered at Antium. He is represented with a noble air of triumph, his left hand grasping the bow with which he has just slain the serpent Python. Claudian describes the nymphs as assisting at his birth, and afterwards "teaching the young idea how to shoot;' these I take to be those mysterious beings, the Deæ Matres, to whom so many altars were dedicated. "Nymphæ quæ rudibus Phoebum docuere sagittis (Gigantomachia, 121-124.) This happened in the small island of Delos, the only spot. of land on which the persecuted Latona was allowed to set foot, and she flew there in the form of a quail as soon as the isle appeared above water. Let us now consider him in his relation to the four arts with which his name is associated, μουσικὴ, τοξικὴ, ἰατρικὴ, μαντικὴ. His lyre of seven strings symbolises the harmony of the planetary movements and the influence of the celestial mechanism, like the sounds of music upon the minds of men. The tragic poets of Greece have beautifully embodied this idea. His contest in music with Pan ended in the umpire, Midas, who had decided against the god, getting his head adorned with a pair of ass's ears, which grew out of it as the penalty for his foolish judgment. Another challenger of the god in a contest of music was Marsyas, who paid the penalty of his rashness by being flayed alive and hung upon the nearest tree. The question of the merits of wind or stringed instruments is still open to discussion, though public opinion seems at last to have decided in favour of the god. Apollo was more amiable towards Mercury, who by craft stole his lyre, and the god only smiled,' though the offender 1 Hor., Od. i, 10, 1. 12. had on a previous occasion walked off with his sheep when he had turned shepherd, and he was as little qualified for the occupation as some of our young English Apollos who seek to make their fortunes by sheep-farming on the other side of the globe, and come back without either sheep or lyre. The archer's art, more than any other, was useful to the men of those days, not only in warding off the attacks of wild animals and in securing those fit for food, but for the deadly conflict of race against race among men. No nation knew better than the Roman the efficacy of the deadly arrow. The Scythian bows on Carrhæ's bloody plain, where Crassus lost his standards and his life, marked with the blackest dye that fatal day in their calendar. Those numerous victims to the plague, disease, and famine which darkened the days of the decline of the empire, were reckoned as killed by the darts of Apollo, just as had been the children of Niobe and so many of the Greeks before Troy at the instigation of Apollo's priest, Chrysas, when he appeared as a suppliant bearing the golden staff surmounted by the flock of red and white wool. As master of the medical art, Apollo claimed the respect and gratitude of the people. Claudian addresses him as Apollo Aponus in these words "Salve, Pæoniæ largitor nobilis undæ ! Publica morborum requies, commune medentûm Auxilium, præsens numen, inempta salus." (Idyll. vi, 67-70.) Tibullus raises his hymn to a warmth of religious fervour in imploring his medical aid to a sick maiden: "Huc ades, et tenera morbos expelle puellæ ; (Lib. iv, El. iv.) These examples will suffice, but we may refer, in passing, to the exploits of Apollo in revenging the death of his son, Esculapius, who appears to have been even a better doctor than his father, so much so that Jupiter slew him at the instance of Pluto, because he kept so many mortals alive, and thus deprived the infernal god of his expected victims. Let us now contemplate the god in his oracular aspect. His priestess, the Pythia, uttered her prophetic responses to the anxious inquirers who flocked to the shrine at Delphi, while the exhalations from the cavities of the earth on which the sacred tripod was placed excited her to a state of enthusiasm, which can be likened only to some of the effects of modern electro-biology or mesmerism. The influence he was supposed to have over the Sibyll of Cuma and her grot has been reflected on many other Sibylls and many other grots. The association mentally of prophetic utterances with sulphureous and chalybeate springs may be traced down to the present day, in our name of Spa given to such localities as in Roman times would have been consecrated to Apollo Aponus; Spa, in the language of the northern nations, signifying a prophecy. It will now be time to refer to some of the relics of Apollo's worship discovered in this country. Near the site. of the old London Bridge is supposed to have stood Belen's gate (Billingsgate) or the gate of Apollo Belenus. This would imply a road leading up to a temple of Apollo, and, as the god loved the high places of the earth for his abode, we must ascend the steep to Cornhill, where the church of St. Michael suggests the spot where the worshippers of Apollo assembled, the crowning point of the same ridge of hill being occupied, as is with great probability supposed, by the temple of Diana on the present site of St. Paul's Cathedral. A way probably led up to both temples by the eastern slope of the hill from the city walls and Leadenhall Street as well as from Belen's Gate. Pavements have been discovered in abundance in the direction of both these lines of road, or the temple may have been further west, on or near the site where now stands Bow Church. Leland (Itin., vol. vi, p. 119) says that in digging for the foundation of the steeple in Cheapside, nineteen feet below the surface of the soil, was discovered the stratum of Watling Street. This, therefore, would be the point of intersection where the great Prætorian road came up from Dwr Gate or Water Gate (Dowgate) to continue its north-westerly course by the New Gate. In the article Verulam and Pompeii Compared (Journal, xxvi) Mr. J. W. Grover says that "the |