The only exception is the statues of the Danaids, whose myth cannot easily be linked to the god; this point will be discussed below.
31 only that of the Danaids is not obviously linked to Apollo or any myth associated with him.
Richardson (1977:302) assures us that there is 'no special connexion between the Danaids and Apollo', but this is not completely correct.
This reference to Africa is repeated in the adjective Libyci applied to the ivory of the temple doors and the story of the Danaids is also linked to Africa.
Zanker (1988:85) contends that there had been a statue specifically of Apollo Actius in the complex near the statues of the Danaids and associates this statue with depictions of the god on a denarius (RIC2 365-6) which is clearly identified as Apollo Actius.
She cites, as evidence for an association between the temple and Actium: (1) 'the preponderance of African materials used in the temple complex'; (2) the dramatisement of 'Cleopatra's eternal shame' symbolised by the Danaids; (3) the 'possibility that the figure of Apollo in the portico of the Danaids was styled "Apollo of Actium"'; (4) the imagery on the ivory doors and (5) the remains of a terra-cotta relief depicting Apollo and Hercules struggling over the Delphic tripod, found at the site.
A more sober interpretation is to see in Propertius' use of the multi-faceted image of Apollo a reflection of the multifaceted character of the new organization of Rome and to see in his references to loss in the images of the Danaids and the mourning temple doors, among other, no more than deprecation of the civil war.
16) The three references to the Danaids at the temple by Ovid are discussed by Barchiesi 2005:284, where he explains how the same image of the Danaids and their father in front of the temple, is used by Ovid to convey different kinds of messages in the three books.
28) See Gantz 1996:203-207 for variants of the myth and Keuls 1974:47-49 and 117-119 for a discussion of the Danaids on Roman monuments.