there is a Middle English metrical version (J.O. Halliwell, _A New
Boke about Shakespeare_, 1850), by a poet who says he was vicar of
Wimborne; John Gower uses the tale as an example of the seventh deadly
sin in the eighth book of his _Confessio Amantis_; Robert Copland
translated a prose romance of _Kynge Apollyne of Thyre_ (Wynkyn de
Worde, 1510) from the French; _Pericles_ was entered at Stationers'
Hall in 1607, and was followed in the next year by George Wilkins's
novel, _The Painfull Adventures of Pericles, Prynce of Tyre_ (ed.
Tycho Mommsen, Oldenburg, 1857), and George Lillo drew his play
_Marina_ (1738) from the piece associated with Shakespeare; _Orendel_,
by a Middle High German minnesinger, contains some of the episodes of
_Apollonius_; Heinrich von Neustadt wrote a poem of 20,000 lines on
_Apollonius von Tyrland_ (c. 1400); the story was well known in
Spanish, _Libre de Apolonio_ (verse, c. 1200), and in J. de Timoneda's
_Patranuelo_ (1576); in French much of it was embodied in _Jourdain de
Blaives_ (13th cent.), and it also appears in Italian and medieval
Greek. See A.H. Smyth, _Shakespeare's Pericles and Apollonius of Tyre_
(Philadelphia, 1898); Elimar Klebs, _Die Erzahlung van A. aus Tyrus_
(Berlin, 1899); S. Singer, _Apollonius van Tyrus_ (Halle, 1895).

APOLLOS ([Greek: Apollos]; contracted from Apollonius), an Alexandrine
Jew who after Paul's first visit to Corinth worked there in a similar
way (1 Cor. iii. 6). He was with Paul at a later date in Ephesus (1 Cor.
xvi. 12). In 1 Cor. i. 10-12 we read of four parties in the Corinthian
church, of which two attached themselves to Paul and Apollos
respectively, using their names, though the "division" can hardly have
been due to conflicting doctrines. (See PAUL.) From Acts xviii. 24-28 we
learn that he spoke and taught with power and success. He may have
captivated his hearers by teaching "wisdom," as P.W. Schmiedel suggests,
in the allegorical style of Philo, and he was evidently a man of unusual
magnetic force. There seems to be some contradiction between Acts xviii.
25 a b and Acts xviii. 25 c, 26 b c; and it has been suggested that
these latter passages are subsequent accretions. Since Apollos was a
Christian and "taught exactly," he could hardly have been acquainted
only with John's baptism or have required to be taught Christianity more
thoroughly by Aquila and Priscilla. Martin Luther regarded Apollos as
t