iffs and promontories ([Greek: aktaios], and perhaps [Greek:
akritas]).

These maritime cults of Apollo are probably due to his importance as the
god of colonization, who accompanied emigrants on their voyage. As such
he is [Greek: agetor] ("leader"), [Greek: oikistes] ("founder"), [Greek:
domatites] ("god of the home"). As _Agyieus_ ("god of streets and
ways"), in the form of a stone pillar with painted head, placed before
the doors of houses, he let in the good and kept out the evil (see
Farnell, _Cults_, iv. p. 150, who takes Agyieus to mean "leader"); on
the epithet _Prostaterius_, he who "stands before the house," hence
"protector," see G.M. Hirst in _Journal of Hellenic Studies_, xxii.
(1902). Lastly, as the originator and protector of civil order, Apollo
was regarded as the founder of cities and legislation. Thus, at Athens,
Apollo _Patroos_ was known as the protector of the lonians, and the
Spartans referred the institutions of Lycurgus to the Delphic oracle.

It has been mentioned above that W.H. Roscher, in the article "Apollo"
in his _Lexikon der Mythologie_, derives all the aspects and functions
of Apollo from the conception of an original light-and sun-god. The
chief objections to this are the following. It cannot be shown that on
_Greek_ soil Apollo originally had the meaning of a sun-god; in Homer,
Aeschylus and Plato, the sun-god Helios is distinctly separated from
Phoebus Apollo; the constant epithet [Greek: Phoibos], usually explained
as the brightness of the sun, may equally well refer to his physical
beauty or moral purity; [Greek: lykegenes] has already been noticed. It
is not until the beginning of the 5th century B.C. that the
identification makes its appearance. The first literary evidence is a
fragment of Euripides (_Phaethon_), in which it is especially
characterized as an innovation. The idea was taken up by the Stoics, and
in the Roman period generally accepted. But the fact of the gradual
development of Apollo as a god of light and heaven, and his
identification with foreign sun-gods, is no proof of an original Greek
solar conception of him. Apollo-Helios must be regarded as "a late
by-product of Greek religion" (Farnell, _Cults_, iv. p. 136; Wernicke in
Pauly-Wissowa's _Realencydopadie_). For the manner in which the solar
theory is developed, reference must be made to Roscher's article, but
one legend may here be mentioned, since it helps to trace the spread of
the cult of the god. It was