In the ancient Grecian worship, however, there is another example, and one in the highest degree remarkable, of the connexion between light and the wolf. On the lofty peak of Lycæum, a mountain of Arcadia, above the ancient Lycosura, there stood (as Pindar says) a lofty and splendid altar of Zeus Lycæus, with which were in some way connected all the traditions concerning Lycaon, who sacrificed his child to Zeus, and was in consequence transformed into a wolf. Now not only does the symbol of the wolf occur in this place,(1294) but there is also a reference to light. There stood here a sacred shrine or _adytum_, supposed to be inaccessible; and the popular belief was, that whoever entered it cast no shadow; and in order to escape being sacrificed, the aggressor was obliged to escape as a deer: hence the pursuing god naturally appeared to the imagination as a wolf.(1295) We perceive that light was supposed to dwell within the sanctuary. Thus in this very ancient worship of the Parrhasians, which in other respects has little in common with the Doric worship of Apollo, we discover the same combination of ideas and symbols that exists in the latter, and cannot but consider it a vestige of some very ancient symbolical idea peculiar and general among the Greeks. 9. Having proceeded so far, we shall endeavour to unite and harmonize the different facts already collected. Apollo, as he is represented by Homer, exhibits the character of a destroying and avenging, as well as a delivering and protecting power. But he is the avenger of impiety and arrogance, and the punisher of injustice and sin, and not the author of evil to mankind for evil’s sake. He was therefore always considered as attended with certain beings whose nature was contrary to his own; his character could only be shown in opposition with a system of hostile attributes and powers. As the _warring_ and _victorious_ god, he required enemies to combat and conquer: as the _pure_ and _bright_ god, he implies the existence of a dark and impure side of nature. In this manner the worship of Apollo resembled those religions, such as the ancient Persian, which were founded on the doctrine of _two principles_, one of good, the other of evil. At the same time he is no deified personification of the creative or generative powers of nature, nor of any natural object or phenomenon; and he has therefore nothing in common with the deities of the elementary religions. These ideas, which seem to be expressed with tolerable distinctness, in the most ancient epithets and symbols connected with the worship of Apollo, as well as in the images and fictions of poets down to the time of Euripides, we will first examine with reference to the mythical history and adventures of Apollo, and secondly we will endeavour to point out the influence which these notions exercised upon the worship itself. Chapter VII.