and obscure words, including words peculiar to certain dialects; and of notes on Homer, severely criticized by Aristarchus.
Fragments edited by N. Bach (1828), and T. Bergk, Poetae lyrici graeci; see also E. W. Maass, De tribus Philetae carminibus (1895).
PHILIDOR, FRANÇOIS ANDRÉ DANICAN (1726–1795), French composer and chess-player, was born at Dreux, on the 7th of September 1726, of a musical family. The family name was Danican, but that of Philidor, added in the middle of the
17th century, eventually supplanted the older name. François
André received a musical education as a member of the corps
of pages attached to the orchestra of the king; and subsequently
he earned his living by giving lessons and copying music. Much
of his time was, however, devoted to chess, at which he soon
became an expert. He spent many years in travelling on the
Continent and in England, meeting and defeating the most
noted players of the time, and is regarded as the strongest player
and greatest theoretician of the 18th century. Returning to
France in 1754, he resolved to devote himself seriously to musical
composition, and after producing several works of minor importance
brought out at Paris, in the year 1759, his successful
light opera, Blaise le Savetier, which was followed by a number
of others, notably Le Soldat magicien (1760), Le Jardinier et son seigneur (1761), Le Sorcier (1762), and Tom Jones (1764). He
died in London on the 31st of August 1795.
PHILIP (Gr. Φίλιππος, fond of horses, from φιλείν, to love, and ίππος. horse, Lat. Philippus, whence e.g. M. H. Ger. Philippes, Dutch Filips, and, with dropping of the final s, It. Filippo, Fr. Philippe, Ger. Philipp, Sp. Felipe), a masculine proper name, popularized among the Christian nations as having been that of one of the apostles of Christ. Notices of distinguished men who have borne this name are arranged below in the following order: (1) Biblical; (2) Kings of Macedonia, France, Germany and Spain; (3) other rulers.
PHILIP, one of the twelve apostles, mentioned fifth in all the lists (Matt. x. 3; Mark iii. 18; Luke vi. 14; Acts i. 13). He
is a mere name in the Synoptists, but a figure of some prominence
in the Fourth Gospel. There he is said to have been “of Bethsaida,
the city of Andrew and Peter,” and to have received his
call to follow Jesus at Bethany, having previously been, it would
seem, a disciple of the Baptist (John i. 43, 44; cf. 28). Philip
was at that time the means of bringing Nathanael to Jesus
(John i. 45), and at a later date he, along with Andrew, carried
the request of the inquiring Greeks to the Master (John xii. 22).
Philip and Andrew alone are mentioned by name in connexion
with the feeding of the five thousand (John vi. 5, 7), and Philip
is also one of the few interlocutors in John xiv. Slight though these
references are, all agree in presenting Philip as of an inquiring
and calculating character, slow to take the initiative, but,
when convinced of the path of duty, thoroughly loyal in following
it After the resurrection he was present at the election of
Matthias as successor to Judas, but he does not again appear
in the New Testament history; it is, however, implied that he
still continued in Jerusalem after the outbreak of the first
persecution.
Little reliance can be placed on the traditional accounts of Philip, owing to the evident confusion that had arisen between him and the evangelist of the same name, who appears in the book of Acts (see below). According to Polycrates, bishop of Ephesus, in his controversial letter written to Victor of Rome towards the end of the 2nd century (ap Euseb. H. E., iii. 31, v 24), the graves of Philip “of the twelve apostles,” and of his two aged virgin daughters were in (the Phrygian) Hierapolis; a third daughter, “who had lived in the Holy Ghost,” was buried at Ephesus. With this may be compared the testimony of Clement of Alexandria, who incidentally (Strom. iii 6) speaks of “Philip the Apostle” as having begotten children and as having given daughters in marriage. On the other hand, Proclus, one of the interlocutors in the “Dialogue of Caius,” a writing of somewhat later date than the letter of Polycrates, mentions (ap Euseb. H. E., iii 31) “four prophetesses, the daughters of Philip at Hierapolis in Asia, whose tomb and that of their father are to be seen there,” where the mention of the daughters prophesying identifies the person meant with the Philip of Acts (cf. Acts xxi. 8) The reasons for setting aside this latter identification, and for holding that the Philip who lived at Hierapolis was the Apostle are clearly stated by Lightfoot, Colossians (2) note 3, p 45 seq, and fresh confirmation of his view has recently been afforded by the discovery of an inscription at Hierapolis, showing that the church there was dedicated to the memory “of the holy and glorious apostle and theologian Philip” (Ramsay, Cities and Bishoprics of Phrygia, vol. i, pt. ii. p. 552).
See also Corssen, “Die Tochter des Philippus” in the Zeitschrift fur die neutestamentliche Wissenschaft (1901), p. 289 sqq. The other view, that the Philip of Hierapolis is the Philip of Acts, is taken by Zahn, Forschungen zur Geschichte des neutestamentlichen Kanons (1900), vi. 158 sqq.
A later stage of the tradition regarding Philip appears in various late apocryphal writings which have been edited by Tischendorf in his Acta apostolorum apocrypha, and in his Apocalypses apocrypha. According to the Acta Philippi, a work belonging at the earliest to the close of the 4th century (see Zahn, op cit. p. 18 sqq), Philip, with Bartholomew and his own sister Mariamne, exercised a widespread missionary activity, preaching not only throughout Asia Minor, but also in Hellas the city of the Athenians, in Scythia, and in Gaul, &c. According to one account he died a natural death; according to another he was hanged or crucified, head downwards. An apocryphal gospel, which describes the progress of the soul through the next world, bears his name (Hennecke, Neutestamentliche Apokryphen, 1904, p. 40 seq).
Since the 6th century Philip has been commemorated in the West, along with St James the Less, on the 1st of May, their relics being deposited in the same church in Rome; in the Eastern Church Philip's day is the 14th of November, and that of James the Less the 23rd of October.
PHILIP, “the evangelist,” is first mentioned in the Acts (vi. 5) as one of “the seven” who were chosen to attend to certain temporal affairs of the church in Jerusalem in consequence of the murmurings of the Hellenists against the Hebrews. After the martyrdom of Stephen he went to “the city of Samaria,” where he preached with much success, Simon Magus being one of his converts. He afterwards instructed and baptized
the Ethiopian eunuch on the road between Jerusalem and Gaza; next he was “caught away” by the Spirit and “found at Azotus” (Ashdod), whence “passing through he preached in all the cities till he came to Caesarea” (Acts viii). Here some years afterwards, according to Acts xxi 8, 9, where he is described as “the
evangelist” (a term found again in the New Testament only in Eph. iv. 11; 2 Tim. iv. 5), he entertained Paul and his companion on their way to Jerusalem; at that time “he had four daughters which did prophesy.” At a very early period he came to be confounded with the apostle Philip (see above); the confusion was all the more easy because, as an esteemed member of the apostolic company, he may readily have been described as an apostle in the wider sense of that word (see further Salmon, Introd. to the New Testament, 7th ed, p. 313 sqq). A late tradition describes him as settling at Tralles in Asia Minor, where he became the overseer or ruler of the church. “Philip the deacon” is commemorated on the 6th of June.
PHILIP I., king of Macedonia, a semi-legendary prince, son of Argaeus, was, according to Herodotus (viii. 137–139) and Thucydides (ii. 100), the third of the Macedonian kings. In the texts of Dexippus and Eusebius he ranks sixth, Caranus, Coenus and Thurimas (or Turimmas) being there regarded as the predecessors
of Perdiccas I., whom Herodotus and Thucydides regard as the first king of Macedonia. Eusebius and Dexippus
assign to Philip I. a reign of 38 and 35 years respectively. There is, however, no real evidence for his existence. (E. R. B.)
PHILIP II. (382–336 BC), king of Macedonia, the son of Amyntas II., and the Lyncestian Eurydice, reigned 359–336. At his birth the Macedonian kingdom, including the turbulent peoples of the hill-country behind, was very imperfectly consolidated. In 370 Amyntas died, and the troubled reign of
