ety was not deprived of any right or obligation
they may have to admit women to examination, and to enter their names on
the list of licentiates if they acquit themselves satisfactorily.

The Apothecaries' Society is governed by a master, two wardens and
twenty-two assistants. The members are divided into THREE grades,
yeomanry or freemen, the livery, and the court. Women are not, however,
admitted to the freedom. The hall of the society, situated in Water
Lane, London, and covering about three-quarters of an acre, was acquired
in 1633. It was destroyed by the great fire, but was rebuilt about ten
years later and enlarged in 1786. This is the only property possessed by
the society. In 1673, the society established a botanic and physic
garden at Chelsea, and in 1722 Sir Hans Sloane, who had become the
ground owner, gave it to the society on the condition of presenting
annually to the Royal Society fifty dried specimens of plants till the
number should reach 2000. This condition was fulfilled in 1774. Owing to
the heavy cost of maintenance and other reasons, the "physic garden" was
handed over in 1902, with the consent of the Charity Commissioners, to a
committee of management, to be maintained in the interests of botanical
study and research.

See C.R.B. Barrett, _The History of the Society of Apothecaries of
London_ (1905).

APOTHEOSIS (Gr. [Greek: apotheoun], to make a god, to deify), literally
deification. The term properly implies a clear polytheistic conception
of gods in contrast with men, while it recognizes that some men cross
the dividing line. It is characteristic of polytheism to blur that line
in several ways. Thus the ancient Greek religion was especially disposed
to belief in heroes and demigods. Founders of cities, and even of
colonies, received worship; the former are, generally speaking, mythical
personages and, in strictness, heroes. But the worship after death of
historical persons, such as Lycurgus, or worship of the living as true
deities, e.g. Lysander and Philip II. of Macedon, occurred sporadically
even before Alexander's conquests brought Greek life into contact with
oriental traditions. It was inevitable, too, that ancient monarchies
should enlist polytheistic conceptions of divine or half-divine men in
support of the dynasties; "_Seu deos regesve canit deorum Sanguinem_,"
Horace (_Odes_, iv. 2, 11. 12, 13) writes of Pindar; though the
reference is to myths, yet the phrase is signifi