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Apollo

January 08, 2023

This article is about the Greek and Roman god. For the spaceflight program, see Apollo program. For other uses, see Apollo (disambiguation).
"Phoebus" redirects here. For other uses, see Phoebus (disambiguation).

Apollo[a] is one of the Olympian deities in classical Greek and Roman religion and Greek and Roman mythology. The national divinity of the Greeks, Apollo has been recognized as a god of archery, music and dance, truth and prophecy, healing and diseases, the Sun and light, poetry, and more. One of the most important and complex of the Greek gods, he is the son of Zeus and Leto, and the twin brother of Artemis, goddess of the hunt. Seen as the most beautiful god and the ideal of the kouros (ephebe, or a beardless, athletic youth), Apollo is considered to be the most Greek of all the gods.[citation needed] Apollo is known in Greek-influenced Etruscan mythology as Apulu.[2]

Apollo
God of oracles, healing, archery, music and arts, sunlight, knowledge, herds and flocks, and protection of the young
Member of the Twelve Olympians and the Dii Consentes
Apollo Belvedere, c. 120–140 CE
AbodeMount Olympus
PlanetSun
Mercury[1] (antiquity)
AnimalsRaven, swan, wolf
SymbolLyre, laurel wreath, python, bow and arrows, sword
Treelaurel, cypress
DaySunday (hēmérā Apóllōnos)
MountA chariot drawn by swans
Personal information
Born
Delos
ParentsZeus and Leto
SiblingsArtemis (twin), Aeacus, Angelos, Aphrodite, Ares, Athena, Dionysus, Eileithyia, Enyo, Eris, Ersa, Hebe, Helen of Troy, Hephaestus, Heracles, Hermes, Minos, Pandia, Persephone, Perseus, Rhadamanthus, the Graces, the Horae, the Litae, the Muses, the Moirai
ChildrenAsclepius, Aristaeus, Corybantes, Hymenaeus, Apollonis, Amphiaraus, Anius, Apis, Cycnus, Eurydice, Hector, Linus of Thrace, Lycomedes, Melaneus, Melite, Miletus, Mopsus, Oaxes, Oncius, Orpheus, Troilus, Phemonoe, Philammon, Tenerus, Trophonius, and various others
This article contains special characters. Without proper rendering support, you may see question marks, boxes, or other symbols.

As the patron deity of Delphi (Apollo Pythios), Apollo is an oracular god—the prophetic deity of the Delphic Oracle. Apollo is the god who affords help and wards off evil; various epithets call him the "averter of evil".

Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius. Apollo delivered people from epidemics, yet he is also a god who could bring ill-health and deadly plague with his arrows. The invention of archery itself is credited to Apollo and his sister Artemis. Apollo is usually described as carrying a silver or golden bow and a quiver of silver or golden arrows. Apollo's capacity to make youths grow is one of the best attested facets of his panhellenic cult persona. As a protector of the young (kourotrophos), Apollo is concerned with the health and education of children. He presided over their passage into adulthood. Long hair, which was the prerogative of boys, was cut at the coming of age (ephebeia) and dedicated to Apollo.

Apollo is an important pastoral deity, and was the patron of herdsmen and shepherds. Protection of herds, flocks and crops from diseases, pests and predators were his primary duties. On the other hand, Apollo also encouraged founding new towns and establishment of civil constitution. He is associated with dominion over colonists. He was the giver of laws, and his oracles were consulted before setting laws in a city.

As the god of mousike,[b] Apollo presides over all music, songs, dance and poetry. He is the inventor of string-music, and the frequent companion of the Muses, functioning as their chorus leader in celebrations. The lyre is a common attribute of Apollo. In Hellenistic times, especially during the 5th century BCE, as Apollo Helios he became identified among Greeks with Helios, the personification of the Sun.[3] In Latin texts, however, there was no conflation of Apollo with Sol among the classical Latin poets until 1st century CE.[4] Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 5th century CE.

Etymology

 
Apollo, fresco from Pompeii, 1st century AD
 
Apollo seated with lyre. Porphyry and marble, 2nd century AD. Farnese collection, Naples, Italy.

Apollo (Attic, Ionic, and Homeric Greek: Ἀπόλλων, Apollōn (GEN Ἀπόλλωνος); Doric: Ἀπέλλων, Apellōn; Arcadocypriot: Ἀπείλων, Apeilōn; Aeolic: Ἄπλουν, Aploun; Latin: Apollō)

The name Apollo—unlike the related older name Paean—is generally not found in the Linear B (Mycenean Greek) texts, although there is a possible attestation in the lacunose form ]pe-rjo-[ (Linear B: ]𐀟𐁊-[) on the KN E 842 tablet,[5][6][7] though it has also been suggested that the name might actually read "Hyperion" ([u]-pe-rjo-[ne]).[8]

The etymology of the name is uncertain. The spelling Ἀπόλλων (pronounced [a.pól.lɔːn] in Classical Attic) had almost superseded all other forms by the beginning of the common era, but the Doric form, Apellon (Ἀπέλλων), is more archaic, as it is derived from an earlier *Ἀπέλjων. It probably is a cognate to the Doric month Apellaios (Ἀπελλαῖος),[9] and the offerings apellaia (ἀπελλαῖα) at the initiation of the young men during the family-festival apellai (ἀπέλλαι).[10][11] According to some scholars, the words are derived from the Doric word apella (ἀπέλλα), which originally meant "wall," "fence for animals" and later "assembly within the limits of the square."[12][13] Apella (Ἀπέλλα) is the name of the popular assembly in Sparta,[12] corresponding to the ecclesia (ἐκκλησία). R. S. P. Beekes rejected the connection of the theonym with the noun apellai and suggested a Pre-Greek proto-form *Apalyun.[14]

Several instances of popular etymology are attested from ancient authors. Thus, the Greeks most often associated Apollo's name with the Greek verb ἀπόλλυμι (apollymi), "to destroy".[15] Plato in Cratylus connects the name with ἀπόλυσις (apolysis), "redemption", with ἀπόλουσις (apolousis), "purification", and with ἁπλοῦν ([h]aploun), "simple",[16] in particular in reference to the Thessalian form of the name, Ἄπλουν, and finally with Ἀειβάλλων (aeiballon), "ever-shooting". Hesychius connects the name Apollo with the Doric ἀπέλλα (apella), which means "assembly", so that Apollo would be the god of political life, and he also gives the explanation σηκός (sekos), "fold", in which case Apollo would be the god of flocks and herds.[17] In the ancient Macedonian language πέλλα (pella) means "stone,"[18] and some toponyms may be derived from this word: Πέλλα (Pella,[19] the capital of ancient Macedonia) and Πελλήνη (Pellēnē/Pellene).[20]

The Hittite form Apaliunas (dx-ap-pa-li-u-na-aš) is attested in the Manapa-Tarhunta letter.[21] The Hittite testimony reflects an early form *Apeljōn, which may also be surmised from comparison of Cypriot Ἀπείλων with Doric Ἀπέλλων.[22] The name of the Lydian god Qλdãns /kʷʎðãns/ may reflect an earlier /kʷalyán-/ before palatalization, syncope, and the pre-Lydian sound change *y > d.[23] Note the labiovelar in place of the labial /p/ found in pre-Doric Ἀπέλjων and Hittite Apaliunas.

A Luwian etymology suggested for Apaliunas makes Apollo "The One of Entrapment", perhaps in the sense of "Hunter".[24]

Greco-Roman epithets

Apollo's chief epithet was Phoebus (/ˈfiːbəs/ FEE-bəs; Φοῖβος, Phoibos Greek pronunciation: [pʰó͜i.bos]), literally "bright".[25] It was very commonly used by both the Greeks and Romans for Apollo's role as the god of light. Like other Greek deities, he had a number of others applied to him, reflecting the variety of roles, duties, and aspects ascribed to the god. However, while Apollo has a great number of appellations in Greek myth, only a few occur in Latin literature.

Sun

Wolf

Origin and birth

Apollo's birthplace was Mount Cynthus on the island of Delos.

 
Partial view of the temple of Apollo Epikurios (healer) at Bassae in southern Greece

Place of worship

Delphi and Actium were his primary places of worship.[29][30]

 
Temple of the Delians at Delos, dedicated to Apollo (478 BC). 19th-century pen-and-wash restoration.
 
Temple of Apollo Smintheus in Çanakkale Province, Turkey
 
Apollo's sculpture, Palazzo Giusti Verona, Mannerism art with typical Contrapposto
 
William Birnie Rhind, Apollo (1889–1894), pediment sculpture, former Sun Life Building, Renfield Street Glasgow

Healing and disease

Founder and protector

Prophecy and truth

Music and arts

Archery

Appearance

  • Acersecomes (Ακερσεκόμης, Akersekómēs), "he who has unshorn hair", the eternal ephebe.[43]
  • Chrysocomes (/kraɪˈsɒkoʊməs/ cry-SOH-koh-miss; Χρυσοκόμης, Khrusokómēs), literally "he who has golden hair."

Amazons

Other

Celtic epithets and cult titles

Apollo was worshipped throughout the Roman Empire. In the traditionally Celtic lands, he was most often seen as a healing and sun god. He was often equated with Celtic gods of similar character.[45]

Origins

 
The Omphalos in the Museum of Delphi

The cult centers of Apollo in Greece, Delphi and Delos, date from the 8th century BCE. The Delos sanctuary was primarily dedicated to Artemis, Apollo's twin sister. At Delphi, Apollo was venerated as the slayer of the monstrous serpent Python. For the Greeks, Apollo was the most Greek of all the gods, and through the centuries he acquired different functions. In Archaic Greece he was the prophet, the oracular god who in older times was connected with "healing". In Classical Greece he was the god of light and of music, but in popular religion he had a strong function to keep away evil.[54] Walter Burkert discerned three components in the prehistory of Apollo worship, which he termed "a Dorian-northwest Greek component, a Cretan-Minoan component, and a Syro-Hittite component."[55]

Healer and god-protector from evil

 
Apollo Victorious over the Python by Pietro Francavilla (1591) depicting Apollo's victory over the serpent Python[56] (The Walters Art Museum).

In classical times, his major function in popular religion was to keep away evil, and he was therefore called "apotropaios" (ἀποτρόπαιος, "averting evil") and "alexikakos" (ἀλεξίκακος "keeping off ill"; from v. ἀλέξω + n. κακόν).[57] Apollo also had many epithets relating to his function as a healer. Some commonly-used examples are "paion" (παιών literally "healer" or "helper")[58] "epikourios" (ἐπικούριος, "succouring"), "oulios" (οὔλιος, "healer, baleful")[59] and "loimios" (λοίμιος, "of the plague"). In later writers, the word, "paion", usually spelled "Paean", becomes a mere epithet of Apollo in his capacity as a god of healing.[60]

Apollo in his aspect of "healer" has a connection to the primitive god Paean (Παιών-Παιήων), who did not have a cult of his own. Paean serves as the healer of the gods in the Iliad, and seems to have originated in a pre-Greek religion.[61] It is suggested, though unconfirmed, that he is connected to the Mycenaean figure pa-ja-wo-ne (Linear B: 𐀞𐀊𐀺𐀚).[62][63][64] Paean was the personification of holy songs sung by "seer-doctors" (ἰατρομάντεις), which were supposed to cure disease.[65]

Homer illustrated Paeon the god and the song both of apotropaic thanksgiving or triumph.[66] Such songs were originally addressed to Apollo and afterwards to other gods: to Dionysus, to Apollo Helios, to Apollo's son Asclepius the healer. About the 4th century BCE, the paean became merely a formula of adulation; its object was either to implore protection against disease and misfortune or to offer thanks after such protection had been rendered. It was in this way that Apollo had become recognized as the god of music. Apollo's role as the slayer of the Python led to his association with battle and victory; hence it became the Roman custom for a paean to be sung by an army on the march and before entering into battle, when a fleet left the harbour, and also after a victory had been won.

In the Iliad, Apollo is the healer under the gods, but he is also the bringer of disease and death with his arrows, similar to the function of the Vedic god of disease Rudra.[67] He sends a plague (λοιμός) to the Achaeans. Knowing that Apollo can prevent a recurrence of the plague he sent, they purify themselves in a ritual and offer him a large sacrifice of cows, called a hecatomb.[68]

Dorian origin

The Homeric Hymn to Apollo depicts Apollo as an intruder from the north.[69] The connection with the northern-dwelling Dorians and their initiation festival apellai is reinforced by the month Apellaios in northwest Greek calendars.[70] The family-festival was dedicated to Apollo (Doric: Ἀπέλλων).[71] Apellaios is the month of these rites, and Apellon is the "megistos kouros" (the great Kouros).[72] However it can explain only the Doric type of the name, which is connected with the Ancient Macedonian word "pella" (Pella), stone. Stones played an important part in the cult of the god, especially in the oracular shrine of Delphi (Omphalos).[73][74]

Minoan origin

 
Ornamented golden Minoan labrys

George Huxley regarded the identification of Apollo with the Minoan deity Paiawon, worshipped in Crete, to have originated at Delphi.[75] In the Homeric Hymn, Apollo appeared as a dolphin and carried Cretan priests to Delphi, where they evidently transferred their religious practices. Apollo Delphinios or Delphidios was a sea-god especially worshipped in Crete and in the islands.[76] Apollo's sister Artemis, who was the Greek goddess of hunting, is identified with Britomartis (Diktynna), the Minoan "Mistress of the animals". In her earliest depictions she was accompanied by the "Master of the animals", a bow-wielding god of hunting whose name has been lost; aspects of this figure may have been absorbed into the more popular Apollo.[77]

Anatolian origin

 
Illustration of a coin of Apollo Agyieus from Ambracia

A non-Greek origin of Apollo has long been assumed in scholarship.[9] The name of Apollo's mother Leto has Lydian origin, and she was worshipped on the coasts of Asia Minor. The inspiration oracular cult was probably introduced into Greece from Anatolia, which is the origin of Sibyl, and where some of the oldest oracular shrines originated. Omens, symbols, purifications, and exorcisms appear in old Assyro-Babylonian texts. These rituals were spread into the empire of the Hittites, and from there into Greece.[78]

Homer pictures Apollo on the side of the Trojans, fighting against the Achaeans, during the Trojan War. He is pictured as a terrible god, less trusted by the Greeks than other gods. The god seems to be related to Appaliunas, a tutelary god of Wilusa (Troy) in Asia Minor, but the word is not complete.[79] The stones found in front of the gates of Homeric Troy were the symbols of Apollo. A western Anatolian origin may also be bolstered by references to the parallel worship of Artimus (Artemis) and Qλdãns, whose name may be cognate with the Hittite and Doric forms, in surviving Lydian texts.[80] However, recent scholars have cast doubt on the identification of Qλdãns with Apollo.[81]

The Greeks gave to him the name ἀγυιεύς agyieus as the protector god of public places and houses who wards off evil and his symbol was a tapered stone or column.[82] However, while usually Greek festivals were celebrated at the full moon, all the feasts of Apollo were celebrated at the seventh day of the month, and the emphasis given to that day (sibutu) indicates a Babylonian origin.[83]

The Late Bronze Age (from 1700 to 1200 BCE) Hittite and Hurrian Aplu was a god of plague, invoked during plague years. Here we have an apotropaic situation, where a god originally bringing the plague was invoked to end it. Aplu, meaning the son of, was a title given to the god Nergal, who was linked to the Babylonian god of the sun Shamash.[84] Homer interprets Apollo as a terrible god (δεινὸς θεός) who brings death and disease with his arrows, but who can also heal, possessing a magic art that separates him from the other Greek gods.[85] In Iliad, his priest prays to Apollo Smintheus,[86] the mouse god who retains an older agricultural function as the protector from field rats.[33][87][88] All these functions, including the function of the healer-god Paean, who seems to have Mycenean origin, are fused in the cult of Apollo.

Proto-Indo-European

The Vedic Rudra has some similar functions with Apollo. The terrible god is called "the archer" and the bow is also an attribute of Shiva.[89] Rudra could bring diseases with his arrows, but he was able to free people of them and his alternative Shiva is a healer physician god.[90] However the Indo-European component of Apollo does not explain his strong relation with omens, exorcisms, and with the oracular cult.

Oracular cult

 
Columns of the Temple of Apollo at Delphi, Greece
 
Oracular tripod.

Unusually among the Olympic deities, Apollo had two cult sites that had widespread influence: Delos and Delphi. In cult practice, Delian Apollo and Pythian Apollo (the Apollo of Delphi) were so distinct that they might both have shrines in the same locality.[91] Lycia was sacred to the god, for this Apollo was also called Lycian.[92][93] Apollo's cult was already fully established when written sources commenced, about 650 BCE. Apollo became extremely important to the Greek world as an oracular deity in the archaic period, and the frequency of theophoric names such as Apollodorus or Apollonios and cities named Apollonia testify to his popularity. Oracular sanctuaries to Apollo were established in other sites. In the 2nd and 3rd century CE, those at Didyma and Claros pronounced the so-called "theological oracles", in which Apollo confirms that all deities are aspects or servants of an all-encompassing, highest deity. "In the 3rd century, Apollo fell silent. Julian the Apostate (359–361) tried to revive the Delphic oracle, but failed."[9]

Oracular shrines

 
Delos lions

Apollo had a famous oracle in Delphi, and other notable ones in Claros and Didyma. His oracular shrine in Abae in Phocis, where he bore the toponymic epithet Abaeus (Ἀπόλλων Ἀβαῖος, Apollon Abaios), was important enough to be consulted by Croesus.[94] His oracular shrines include:

  • Abae in Phocis.
  • Bassae in the Peloponnese.
  • At Clarus, on the west coast of Asia Minor; as at Delphi a holy spring which gave off a pneuma, from which the priests drank.
  • In Corinth, the Oracle of Corinth came from the town of Tenea, from prisoners supposedly taken in the Trojan War.
  • At Khyrse, in Troad, the temple was built for Apollo Smintheus.
  • In Delos, there was an oracle to the Delian Apollo, during summer. The Hieron (Sanctuary) of Apollo adjacent to the Sacred Lake, was the place where the god was said to have been born.
  • In Delphi, the Pythia became filled with the pneuma of Apollo, said to come from a spring inside the Adyton.
  • In Didyma, an oracle on the coast of Anatolia, south west of Lydian (Luwian) Sardis, in which priests from the lineage of the Branchidae received inspiration by drinking from a healing spring located in the temple. Was believed to have been founded by Branchus, son or lover of Apollo.
  • In Hierapolis Bambyce, Syria (modern Manbij), according to the treatise De Dea Syria, the sanctuary of the Syrian Goddess contained a robed and bearded image of Apollo. Divination was based on spontaneous movements of this image.[95]
  • At Patara, in Lycia, there was a seasonal winter oracle of Apollo, said to have been the place where the god went from Delos. As at Delphi the oracle at Patara was a woman.
  • In Segesta in Sicily.

Oracles were also given by sons of Apollo.

  • In Oropus, north of Athens, the oracle Amphiaraus, was said to be the son of Apollo; Oropus also had a sacred spring.
  • in Labadea, 20 miles (32 km) east of Delphi, Trophonius, another son of Apollo, killed his brother and fled to the cave where he was also afterwards consulted as an oracle.

Temples of Apollo

Main articles: Ancient Greek temple and Roman temple

Many temples were dedicated to Apollo in Greece and the Greek colonies. They show the spread of the cult of Apollo and the evolution of the Greek architecture, which was mostly based on the rightness of form and on mathematical relations. Some of the earliest temples, especially in Crete, do not belong to any Greek order. It seems that the first peripteral temples were rectangular wooden structures. The different wooden elements were considered divine, and their forms were preserved in the marble or stone elements of the temples of Doric order. The Greeks used standard types because they believed that the world of objects was a series of typical forms which could be represented in several instances. The temples should be canonic, and the architects were trying to achieve this esthetic perfection.[96] From the earliest times there were certain rules strictly observed in rectangular peripteral and prostyle buildings. The first buildings were built narrowly in order to hold the roof, and when the dimensions changed some mathematical relations became necessary in order to keep the original forms. This probably influenced the theory of numbers of Pythagoras, who believed that behind the appearance of things there was the permanent principle of mathematics.[97]

The Doric order dominated during the 6th and the 5th century BC but there was a mathematical problem regarding the position of the triglyphs, which couldn't be solved without changing the original forms. The order was almost abandoned for the Ionic order, but the Ionic capital also posed an insoluble problem at the corner of a temple. Both orders were abandoned for the Corinthian order gradually during the Hellenistic age and under Rome.

The most important temples are:

Greek temples

  • Thebes, Greece: The oldest temple probably dedicated to Apollo Ismenius was built in the 9th century B.C. It seems that it was a curvilinear building. The Doric temple was built in the early 7th century B.C., but only some small parts have been found[98] A festival called Daphnephoria was celebrated every ninth year in honour of Apollo Ismenius (or Galaxius). The people held laurel branches (daphnai), and at the head of the procession walked a youth (chosen priest of Apollo), who was called "daphnephoros".[99]
  • Eretria: According to the Homeric hymn to Apollo, the god arrived to the plain, seeking for a location to establish its oracle. The first temple of Apollo Daphnephoros, "Apollo, laurel-bearer", or "carrying off Daphne", is dated to 800 B.C. The temple was curvilinear hecatombedon (a hundred feet). In a smaller building were kept the bases of the laurel branches which were used for the first building. Another temple probably peripteral was built in the 7th century B.C., with an inner row of wooden columns over its Geometric predecessor. It was rebuilt peripteral around 510 B.C., with the stylobate measuring 21,00 x 43,00 m. The number of pteron column was 6 x 14.[100][101]
  • Dreros (Crete). The temple of Apollo Delphinios dates from the 7th century B.C., or probably from the middle of the 8th century B.C. According to the legend, Apollo appeared as a dolphin, and carried Cretan priests to the port of Delphi.[102] The dimensions of the plan are 10,70 x 24,00 m and the building was not peripteral. It contains column-bases of the Minoan type, which may be considered as the predecessors of the Doric columns.[103]
  • Gortyn (Crete). A temple of Pythian Apollo, was built in the 7th century B.C. The plan measured 19,00 x 16,70 m and it was not peripteral. The walls were solid, made from limestone, and there was single door on the east side.
  • Thermon (West Greece): The Doric temple of Apollo Thermios, was built in the middle of the 7th century B.C. It was built on an older curvilinear building dating perhaps from the 10th century B.C., on which a peristyle was added. The temple was narrow, and the number of pteron columns (probably wooden) was 5 x 15. There was a single row of inner columns. It measures 12.13 x 38.23 m at the stylobate, which was made from stones.[104]
 
Floor plan of the temple of Apollo, Corinth
  • Corinth: A Doric temple was built in the 6th century B.C. The temple's stylobate measures 21.36 x 53.30 m, and the number of pteron columns was 6 x 15. There was a double row of inner columns. The style is similar with the Temple of Alcmeonidae at Delphi.[105] The Corinthians were considered to be the inventors of the Doric order.[104]
  • Napes (Lesbos): An Aeolic temple probably of Apollo Napaios was built in the 7th century B.C. Some special capitals with floral ornament have been found, which are called Aeolic, and it seems that they were borrowed from the East.[106]
  • Cyrene, Libya: The oldest Doric temple of Apollo was built in c. 600 B.C.. The number of pteron columns was 6 x 11, and it measures 16.75 x 30.05 m at the stylobate. There was a double row of sixteen inner columns on stylobates. The capitals were made from stone.[106]
  • Naukratis: An Ionic temple was built in the early 6th century B.C. Only some fragments have been found and the earlier, made from limestone, are identified among the oldest of the Ionic order.[107]
 
Floor plan of the temple of Apollo, Syracuse
  • Syracuse, Sicily: A Doric temple was built at the beginning of the 6th century B.C. The temple's stylobate measures 21.47 x 55.36 m and the number of pteron columns was 6 x 17. It was the first temple in Greek west built completely out of stone. A second row of columns were added, obtaining the effect of an inner porch.[108]
  • Selinus (Sicily):The Doric Temple C dates from 550 B.C., and it was probably dedicated to Apollo. The temple's stylobate measures 10.48 x 41.63 m and the number of pteron columns was 6 x 17. There was portico with a second row of columns, which is also attested for the temple at Syracuse.[109]
  • Delphi: The first temple dedicated to Apollo, was built in the 7th century B.C. According to the legend, it was wooden made of laurel branches. The "Temple of Alcmeonidae" was built in c. 513 B.C. and it is the oldest Doric temple with significant marble elements. The temple's stylobate measures 21.65 x 58.00 m, and the number of pteron columns as 6 x 15.[110] A fest similar with Apollo's fest at Thebes, Greece was celebrated every nine years. A boy was sent to the temple, who walked on the sacred road and returned carrying a laurel branch (dopnephoros). The maidens participated with joyful songs.[99]
  • Chios: An Ionic temple of Apollo Phanaios was built at the end of the 6th century B.C. Only some small parts have been found and the capitals had floral ornament.[106]
  • Abae (Phocis). The temple was destroyed by the Persians in the invasion of Xerxes in 480 B.C., and later by the Boeotians. It was rebuilt by Hadrian.[111] The oracle was in use from early Mycenaean times to the Roman period, and shows the continuity of Mycenaean and Classical Greek religion.[112]
 
Floor plan of the Temple of Apollo at Bassae
  • Bassae (Peloponnesus):A temple dedicated to Apollo Epikourios ("Apollo the helper"), was built in 430 B.C. and it was designed by Iktinos.It combined Doric and Ionic elements, and the earliest use of column with a Corinthian capital in the middle.[113] The temple is of a relatively modest size, with the stylobate measuring 14.5 x 38.3 metres[114] containing a Doric peristyle of 6 x 15 columns. The roof left a central space open to admit light and air.
  • Delos: A temple probably dedicated to Apollo and not peripteral, was built in the late 7th century B.C., with a plan measuring 10,00 x 15,60 m. The Doric Great temple of Apollo, was built in c. 475 B.C.. The temple's stylobate measures 13.72 x 29.78 m, and the number of pteron columns as 6 x 13. Marble was extensively used.[106]
  • Ambracia: A Doric peripteral temple dedicated to Apollo Pythios Sotir was built in 500 B.C., and It is lying at the centre of the Greek city Arta. Only some parts have been found, and it seems that the temple was built on earlier sanctuaries dedicated to Apollo. The temple measures 20,75 x 44,00 m at the stylobate. The foundation which supported the statue of the god, still exists.[115]
 
Temple of Apollo, Didyma
  • Didyma (near Miletus): The gigantic Ionic temple of Apollo Didymaios started around 540 B.C. The construction ceased and then it was restarted in 330 B.C. The temple is dipteral, with an outer row of 10 x 21 columns, and it measures 28.90 x 80.75 m at the stylobate.[116]
  • Clarus (near ancient Colophon): According to the legend, the famous seer Calchas, on his return from Troy, came to Clarus. He challenged the seer Mopsus, and died when he lost.[117] The Doric temple of Apollo Clarius was probably built in the 3rd century B.C., and it was peripteral with 6 x 11 columns. It was reconstructed at the end of the Hellenistic period, and later from the emperor Hadrian but Pausanias claims that it was still incomplete in the 2nd century B.C.[118]
  • Hamaxitus (Troad): In Iliad, Chryses the priest of Apollo, addresses the god with the epithet Smintheus (Lord of Mice), related with the god's ancient role as bringer of the disease (plague). Recent excavations indicate that the Hellenistic temple of Apollo Smintheus was constructed at 150–125 B.C., but the symbol of the mouse god was used on coinage probably from the 4th century B.C.[119] The temple measures 40,00 x 23,00 m at the stylobate, and the number of pteron columns was 8 x 14.[120]
  • Pythion (Ancient Greek: Πύθιον), this was the name of a shrine of Apollo at Athens near the Ilisos river. It was created by Peisistratos, and tripods placed there by those who had won in the cyclic chorus at the Thargelia.[121]
  • Setae (Lydia): The temple of Apollo Aksyros located in the city.[122]
  • Apollonia Pontica: There were two temples of Apollo Healer in the city. One from the Late Archaic period and the other from the Early Classical period.[123]
  • Ikaros island in the Persian Gulf (modern Failaka Island): There was a temple of Apollo on the island.[124]
  • Argos in Cyprus: there was a temple of Apollo Erithios (Ἐριθίου Ἀπόλλωνος ἱερῷ).[125]

Etruscan and Roman temples

  • Veii (Etruria): The temple of Apollo was built in the late 6th century B.C. and it indicates the spread of Apollo's culture (Aplu) in Etruria. There was a prostyle porch, which is called Tuscan, and a triple cella 18,50 m wide.[126]
  • Falerii Veteres (Etruria): A temple of Apollo was built probably in the 4th-3rd century B.C. Parts of a teraccotta capital, and a teraccotta base have been found. It seems that the Etruscan columns were derived from the archaic Doric.[126] A cult of Apollo Soranus is attested by one inscription found near Falerii.[127]
  • Pompeii (Italy): The cult of Apollo was widespread in the region of Campania since the 6th century B.C. The temple was built in 120 B.C., but its beginnings lie in the 6th century B.C. It was reconstructed after an earthquake in A.D. 63. It demonstrates a mixing of styles which formed the basis of Roman architecture. The columns in front of the cella formed a Tuscan prostyle porch, and the cella is situated unusually far back. The peripteral colonnade of 48 Ionic columns was placed in such a way that the emphasis was given to the front side.[128]
  • Rome: The temple of Apollo Sosianus and the temple of Apollo Medicus. The first temple building dates to 431 B.C., and was dedicated to Apollo Medicus (the doctor), after a plague of 433 B.C.[129] It was rebuilt by Gaius Sosius, probably in 34 B.C. Only three columns with Corinthian capitals exist today. It seems that the cult of Apollo had existed in this area since at least to the mid-5th century B.C.[130]
  • Rome:The temple of Apollo Palatinus was located on the Palatine hill within the sacred boundary of the city. It was dedicated by Augustus on 28 B.C. The façade of the original temple was Ionic and it was constructed from solid blocks of marble. Many famous statues by Greek masters were on display in and around the temple, including a marble statue of the god at the entrance and a statue of Apollo in the cella.[131]
  • Melite (modern Mdina, Malta): A Temple of Apollo was built in the city in the 2nd century A.D. Its remains were discovered in the 18th century, and many of its architectural fragments were dispersed among private collections or reworked into new sculptures. Parts of the temple's podium were rediscovered in 2002.[132]

Mythology

Main article: Greek mythology

Apollo appears often in the myths, plays and hymns. As Zeus' favorite son, Apollo had direct access to the mind of Zeus and was willing to reveal this knowledge to humans. A divinity beyond human comprehension, he appears both as a beneficial and a wrathful god.

Birth

 
Leto holding Apollo, by Lazar Widmann
 
Leto with her children, by William Henry Rinehart

Apollo was the son of Zeus, the king of the gods, and Leto, his previous wife[133] or one of his mistresses. Growing up, Apollo was nursed by the nymphs Korythalia and Aletheia, the personification of truth.[134]

When Zeus' wife Hera discovered that Leto was pregnant, she banned Leto from giving birth on terra firma. Leto sought shelter in many lands, only to be rejected by them. Finally, the voice of unborn Apollo informed his mother about a floating island named Delos that had once been Asteria, Leto's own sister.[135] Since it was neither a mainland nor an island, Leto was readily welcomed there and gave birth to her children under a palm tree. All the goddesses except Hera were present to witness the event. It is also stated that Hera kidnapped Eileithyia, the goddess of childbirth, to prevent Leto from going into labor. The other gods tricked Hera into letting her go by offering her a necklace of amber 9 yards (8.2 m) long.[136]

When Apollo was born, clutching a golden sword,[137] everything on Delos turned into gold[135] and the island was filled with ambrosial fragrance.[138] Swans circled the island seven times and the nymphs sang in delight.[135] He was washed clean by the goddesses who then covered him in white garment and fastened golden bands around him. Since Leto was unable to feed him, Themis, the goddess of divine law, fed him with nectar, or ambrosia. Upon tasting the divine food, Apollo broke free of the bands fastened onto him and declared that he would be the master of lyre and archery, and interpret the will of Zeus to humankind.[136] Zeus, who had calmed Hera by then, came and adorned his son with a golden headband.[139][140]

 
Leto with Apollo and Artemis, by Francesco Pozzi

Apollo's birth fixed the floating Delos to the earth.[136] Leto promised that her son would be always favorable towards the Delians. According to some, Apollo secured Delos to the bottom of the ocean after some time.[141][142] This island became sacred to Apollo and was one of the major cult centres of the god.

Apollo was born on the seventh day (ἑβδομαγενής, hebdomagenes)[143] of the month Thargelion—according to Delian tradition—or of the month Bysios—according to Delphian tradition. The seventh and twentieth, the days of the new and full moon, were ever afterwards held sacred to him.[17] Mythographers agree that Artemis was born first and subsequently assisted with the birth of Apollo or was born on the island of Ortygia then helped Leto cross the sea to Delos the next day to give birth to Apollo.

Hyperborea

Hyperborea, the mystical land of eternal spring, venerated Apollo above all the gods. The Hyperboreans always sang and danced in his honor and hosted Pythian games.[144] There, a vast forest of beautiful trees was called "the garden of Apollo". Apollo spent the winter months among the Hyperboreans.[145][146] His absence from the world caused coldness and this was marked as his annual death. No prophecies were issued during this time.[147] He returned to the world during the beginning of the spring. The Theophania festival was held in Delphi to celebrate his return.[148]

It is said that Leto came to Delos from Hyperborea accompanied by a pack of wolves. Henceforth, Hyperborea became Apollo's winter home and wolves became sacred to him. His intimate connection to wolves is evident from his epithet Lyceus, meaning wolf-like. But Apollo was also the wolf-slayer in his role as the god who protected flocks from predators. The Hyperborean worship of Apollo bears the strongest marks of Apollo being worshipped as the sun god. Shamanistic elements in Apollo's cult are often liked to his Hyperborean origin, and he is likewise speculated to have originated as a solar shaman.[149][150] Shamans like Abaris and Aristeas were also the followers of Apollo, who hailed from Hyperborea.

In myths, the tears of amber Apollo shed when his son Asclepius died became the waters of the river Eridanos, which surrounded Hyperborea. Apollo also buried in Hyperborea the arrow which he had used to kill the Cyclopes. He later gave this arrow to Abaris.[151]

Childhood and youth

As a child, Apollo is said to have built a foundation and an altar on Delos using the horns of the goats that his sister Artemis hunted. Since he learnt the art of building when young, he later came to be known as Archegetes, the founder (of towns) and god who guided men to build new cities.[146] From his father Zeus, Apollo had also received a golden chariot drawn by swans.[152]

 
Phoebe gifts the oracular tripod to Apollo, by John Flaxman

In his early years when Apollo spent his time herding cows, he was reared by Thriae, the bee nymphs, who trained him and enhanced his prophetic skills.[153] Apollo is also said to have invented the lyre, and along with Artemis, the art of archery. He then taught to the humans the art of healing and archery.[154] Phoebe, his grandmother, gave the oracular shrine of Delphi to Apollo as a birthday gift. Themis inspired him to be the oracular voice of Delphi thereon.[155]

Python

 
Apollo victorious over the Python, by François Gaspard Adam
 
Python pursuing Leto and her children, engravings on wood

Python, a chthonic serpent-dragon, was a child of Gaia and the guardian of the Delphic Oracle, whose death was foretold by Apollo when he was still in Leto's womb.[146] Python was the nurse of the giant Typhon.[136] In most of the traditions, Apollo was still a child when he killed Python.

Python was sent by Hera to hunt the pregnant Leto to death, and had assaulted her. To avenge the trouble given to his mother, Apollo went in search of Python and killed it in the sacred cave at Delphi with the bow and arrows that he had received from Hephaestus. The Delphian nymphs who were present encouraged Apollo during the battle with the cry "Hie Paean". After Apollo was victorious, they also brought him gifts and gave the Corycian cave to him.[147][156] According to Homer, Apollo had encountered and killed the Python when he was looking for a place to establish his shrine.

According to another version, when Leto was in Delphi, Python had attacked her. Apollo defended his mother and killed Python.[157] Euripides in his Iphigenia in Aulis gives an account of his fight with Python and the event's aftermath.

You killed him, o Phoebus, while still a baby, still leaping in the arms of your dear mother, and you entered the holy shrine, and sat on the golden tripod, on your truthful throne distributing prophecies from the gods to mortals.

A detailed account of Apollo's conflict with Gaia and Zeus' intervention on behalf of his young son is also given.

But when Apollo came and sent Themis, the child of Earth, away from the holy oracle of Pytho, Earth gave birth to dream visions of the night; and they told to the cities of men the present, and what will happen in the future, through dark beds of sleep on the ground; and so Earth took the office of prophecy away from Phoebus, in envy, because of her daughter. The lord made his swift way to Olympus and wound his baby hands around Zeus, asking him to take the wrath of the earth goddess from the Pythian home. Zeus smiled, that the child so quickly came to ask for worship that pays in gold. He shook his locks of hair, put an end to the night voices, and took away from mortals the truth that appears in darkness, and gave the privilege back again to Loxias.

Apollo also demanded that all other methods of divination be made inferior to his, a wish that Zeus granted him readily. Because of this, Athena, who had been practicing divination by throwing pebbles, cast her pebbles away in displeasure.[158]

 
Apollo killing the Python, by Hendrik Goltzius

However, Apollo had committed a blood murder and had to be purified. Because Python was a child of Gaia, Gaia wanted Apollo to be banished to Tartarus as a punishment.[159] Zeus didn't agree and instead exiled his son from Olympus, and instructed him to get purified. Apollo had to serve as a slave for nine years.[160] After the servitude was over, as per his father's order, he travelled to the Vale of Tempe to bath in waters of Peneus.[161] There Zeus himself performed purificatory rites on Apollo. Purified, Apollo was escorted by his half sister Athena to Delphi where the oracular shrine was finally handed over to him by Gaia.[162] According to a variation, Apollo had also travelled to Crete, where Carmanor purified him. Apollo later established the Pythian games to appropriate Gaia. Henceforth, Apollo became the god who cleansed himself from the sin of murder and, made men aware of their guilt and purified them.[163]

Soon after, Zeus instructed Apollo to go to Delphi and establish his law. But Apollo, disobeying his father, went to the land of Hyperborea and stayed there for a year.[164] He returned only after the Delphians sang hymns to him and pleaded him to come back. Zeus, pleased with his son's integrity, gave Apollo the seat next to him on his right side. He also gave to Apollo various gifts, like a golden tripod, a golden bow and arrows, a golden chariot and the city of Delphi.[165]

Soon after his return, Apollo needed to recruit people to Delphi. So, when he spotted a ship sailing from Crete, he sprang aboard in the form of a dolphin. The crew was awed into submission and followed a course that led the ship to Delphi. There Apollo revealed himself as a god. Initiating them to his service, he instructed them to keep righteousness in their hearts. The Pythia was Apollo's high priestess and his mouthpiece through whom he gave prophecies. Pythia is arguably the constant favorite of Apollo among the mortals.

Tityos

 
Apollo slaying Tityos, Attic red-figure kylix, 460–450 BC

Hera once again sent another giant, Tityos to rape Leto. This time Apollo shot him with his arrows and attacked him with his golden sword. According to other version, Artemis also aided him in protecting their mother by attacking Tityos with her arrows.[166] After the battle Zeus finally relented his aid and hurled Tityos down to Tartarus. There, he was pegged to the rock floor, covering an area of 9 acres (36,000 m2), where a pair of vultures feasted daily on his liver.

Admetus

 
Apollo Guards the Herds (or Flocks) of King Admetus, by Felice Gianni

Admetus was the king of Pherae, who was known for his hospitality. When Apollo was exiled from Olympus for killing Python, he served as a herdsman under Admetus, who was then young and unmarried. Apollo is said to have shared a romantic relationship with Admetus during his stay.[146] After completing his years of servitude, Apollo went back to Olympus as a god.

Because Admetus had treated Apollo well, the god conferred great benefits on him in return. Apollo's mere presence is said to have made the cattle give birth to twins.[167][146] Apollo helped Admetus win the hand of Alcestis, the daughter of King Pelias,[168][169] by taming a lion and a boar to draw Admetus' chariot. He was present during their wedding to give his blessings. When Admetus angered the goddess Artemis by forgetting to give her the due offerings, Apollo came to the rescue and calmed his sister.[168] When Apollo learnt of Admetus' untimely death, he convinced or tricked the Fates into letting Admetus live past his time.[168][169]

According to another version, or perhaps some years later, when Zeus struck down Apollo's son Asclepius with a lightning bolt for resurrecting the dead, Apollo in revenge killed the Cyclopes, who had fashioned the bolt for Zeus.[167] Apollo would have been banished to Tartarus for this, but his mother Leto intervened, and reminding Zeus of their old love, pleaded him not to kill their son. Zeus obliged and sentenced Apollo to one year of hard labor once again under Admetus.[167]

The love between Apollo and Admetus was a favored topic of Roman poets like Ovid and Servius.

Niobe

 
Niobe's children are killed by Apollo and Diana by Pierre-Charles Jombert

The fate of Niobe was prophesied by Apollo while he was still in Leto's womb.[146] Niobe was the queen of Thebes and wife of Amphion. She displayed hubris when she boasted that she was superior to Leto because she had fourteen children (Niobids), seven male and seven female, while Leto had only two. She further mocked Apollo's effeminate appearance and Artemis' manly appearance. Leto, insulted by this, told her children to punish Niobe. Accordingly, Apollo killed Niobe's sons, and Artemis her daughters. According to some versions of the myth, among the Niobids, Chloris and her brother Amyclas were not killed because they prayed to Leto. Amphion, at the sight of his dead sons, either killed himself or was killed by Apollo after swearing revenge.

A devastated Niobe fled to Mount Sipylos in Asia Minor and turned into stone as she wept. Her tears formed the river Achelous. Zeus had turned all the people of Thebes to stone and so no one buried the Niobids until the ninth day after their death, when the gods themselves entombed them.

When Chloris married and had children, Apollo granted her son Nestor the years he had taken away from the Niobids. Hence, Nestor was able to live for 3 generations.[170]

Building the walls of Troy

 
Laomedon Refusing Payment to Poseidon and Apollo, by Joachim von Sandrart

Once Apollo and Poseidon served under the Trojan king Laomedon in accordance to Zeus' words. Apollodorus states that the gods willingly went to the king disguised as humans in order to check his hubris.[171] Apollo guarded the cattle of Laomedon in the valleys of mount Ida, while Poseidon built the walls of Troy.[172] Other versions make both Apollo and Poseidon the builders of the wall. In Ovid's account, Apollo completes his task by playing his tunes on his lyre.

In Pindar's odes, the gods took a mortal named Aeacus as their assistant.[173] When the work was completed, three snakes rushed against the wall, and though the two that attacked the sections of the wall built by the gods fell down dead, the third forced its way into the city through the portion of the wall built by Aeacus. Apollo immediately prophesied that Troy would fall at the hands of Aeacus's descendants, the Aeacidae (i.e. his son Telamon joined Heracles when he sieged the city during Laomedon's rule. Later, his great-grandson Neoptolemus was present in the wooden horse that lead to the downfall of Troy).

However, the king not only refused to give the gods the wages he had promised, but also threatened to bind their feet and hands, and sell them as slaves. Angered by the unpaid labour and the insults, Apollo infected the city with a pestilence and Posedion sent the sea monster Cetus. To deliver the city from it, Laomedon had to sacrifice his daughter Hesione (who would later be saved by Heracles).

During his stay in Troy, Apollo had a lover named Ourea, who was a nymph and daughter of Poseidon. Together they had a son named Ileus, whom Apollo loved dearly.[174]

Trojan War

Apollo sided with the Trojans during the Trojan War waged by the Greeks against the Trojans.

During the war, the Greek king Agamemnon captured Chryseis, the daughter of Apollo's priest Chryses, and refused to return her. Angered by this, Apollo shot arrows infected with the plague into the Greek encampment. He demanded that they return the girl, and the Achaeans (Greeks) complied, indirectly causing the anger of Achilles, which is the theme of the Iliad.

 
Apollo preceding Hector with his Aegis, and dispersing the Greeks, by John Flaxman

Receiving the aegis from Zeus, Apollo entered the battlefield as per his father's command, causing great terror to the enemy with his war cry. He pushed the Greeks back and destroyed many of the soldiers. He is described as "the rouser of armies" because he rallied the Trojan army when they were falling apart.

When Zeus allowed the other gods to get involved in the war, Apollo was provoked by Poseidon to a duel. However, Apollo declined to fight him, saying that he wouldn't fight his uncle for the sake of mortals.

 
Apollo prevents Diomedes from pursuing Aeneas

When the Greek hero Diomedes injured the Trojan hero Aeneas, Aphrodite tried to rescue him, but Diomedes injured her as well. Apollo then enveloped Aeneas in a cloud to protect him. He repelled the attacks Diomedes made on him and gave the hero a stern warning to abstain himself from attacking a god. Aeneas was then taken to Pergamos, a sacred spot in Troy, where he was healed.

After the death of Sarpedon, a son of Zeus, Apollo rescued the corpse from the battlefield as per his father's wish and cleaned it. He then gave it to Sleep (Hypnos) and Death (Thanatos). Apollo had also once convinced Athena to stop the war for that day, so that the warriors can relieve themselves for a while.

 
Apollo protecting Hector's body, by John Flaxman

The Trojan hero Hector (who, according to some, was the god's own son by Hecuba[175]) was favored by Apollo. When he got severely injured, Apollo healed him and encouraged him to take up his arms. During a duel with Achilles, when Hector was about to lose, Apollo hid Hector in a cloud of mist to save him. When the Greek warrior Patroclus tried to get into the fort of Troy, he was stopped by Apollo. Encouraging Hector to attack Patroclus, Apollo stripped the armour of the Greek warrior and broke his weapons. Patroclus was eventually killed by Hector. At last, after Hector's fated death, Apollo protected his corpse from Achilles' attempt to mutilate it by creating a magical cloud over the corpse, shielding it from the rays of the sun.

Apollo held a grudge against Achilles throughout the war because Achilles had murdered his son Tenes before the war began and brutally assassinated his son Troilus in his own temple. Not only did Apollo save Hector from Achilles, he also tricked Achilles by disguising himself as a Trojan warrior and driving him away from the gates. He foiled Achilles' attempt to mutilate Hector's dead body.

Finally, Apollo caused Achilles' death by guiding an arrow shot by Paris into Achilles' heel. In some versions, Apollo himself killed Achilles by taking the disguise of Paris.

Apollo helped many Trojan warriors, including Agenor, Polydamas, Glaucus in the battlefield. Though he greatly favored the Trojans, Apollo was bound to follow the orders of Zeus and served his father loyally during the war.

Heracles

After Heracles (then named Alcides) was struck with madness and killed his family, he sought to purify himself and consulted the oracle of Apollo. Apollo, through the Pythia, commanded him to serve king Eurystheus for twelve years and complete the ten tasks the king would give him. Only then would Alcides be absolved of his sin. Apollo also renamed him as Heracles.[176]

 
Heracles and Apollo struggling over the Hind, as depicted on a Corinthian helmet (early 5th century BC)

To complete his third task, Heracles had to capture the Ceryneian Hind, a hind sacred to Artemis, and bring back it alive. After chasing the hind for one year, the animal eventually got tired, and when it tried crossing the river Ladon, Heracles captured it. While he was taking it back, he was confronted by Apollo and Artemis, who were angered at Heracles for this act. However, Heracles soothed the goddess and explained his situation to her. After much pleading, Artemis permitted him to take the hind and told him to return it later.[177]

After he was freed from his servitude to Eurystheus, Heracles fell in conflict with Iphytus, a prince of Oechalia, and murdered him. Soon after, he contracted a terrible disease. He consulted the oracle of Apollo once again, in hope of ridding himself of the disease. The Pythia, however, denied to give any prophesy. In anger, Heracles snatched the sacred tripod and started walking away, intending to start his own oracle. However, Apollo did not tolerate this and stopped Heracles; a duel ensued between them. Artemis rushed to support Apollo, while Athena supported Heracles. Soon, Zeus threw his thunderbolt between the fighting brothers and separated them. He reprimanded Heracles for this act of violation and asked Apollo to give a solution to Heracles. Apollo then ordered the hero to serve under Omphale, queen of Lydia for one year in order to purify himself.

Periphas

Periphas was an Attican king and a priest of Apollo. He was noble, just and rich. He did all his duties justly. Because of this people were very fond of him and started honouring him to the same extent as Zeus. At one point, they worshipped Periphas in place of Zeus and set up shrines and temples for him. This annoyed Zeus, who decided to annihilate the entire family of Periphas. But because he was a just king and a good devotee, Apollo intervened and requested his father to spare Periphas. Zeus considered Apollo's words and agreed to let him live. But he metamorphosed Periphas into an eagle and made the eagle the king of birds. When Periphas' wife requested Zeus to let her stay with her husband, Zeus turned her into a vulture and fulfilled her wish.[178]

Plato's concept of soulmates

A long time ago, there were three kinds of human beings: male, descended from the sun; female, descended from the earth; and androgynous, descended from the moon. Each human being was completely round, with four arms and fours legs, two identical faces on opposite sides of a head with four ears, and all else to match. They were powerful and unruly. Otis and Ephialtes even dared to scale Mount Olympus.

To check their insolence, Zeus devised a plan to humble them and improve their manners instead of completely destroying them. He cut them all in two and asked Apollo to make necessary repairs, giving humans the individual shape they still have now. Apollo turned their heads and necks around towards their wounds, he pulled together their skin at the abdomen, and sewed the skin together at the middle of it. This is what we call navel today. He smoothened the wrinkles and shaped the chest. But he made sure to leave a few wrinkles on the abdomen and around the navel so that they might be reminded of their punishment.[179]

"As he [Zeus] cut them one after another, he bade Apollo give the face and the half of the neck a turn... Apollo was also bidden to heal their wounds and compose their forms. So Apollo gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly, like the purses which draw in, and he made one mouth at the centre [of the belly] which he fastened in a knot (the same which is called the navel); he also moulded the breast and took out most of the wrinkles, much as a shoemaker might smooth leather upon a last; he left a few wrinkles, however, in the region of the belly and navel, as a memorial of the primeval state.

Nurturer of the young

Apollo Kourotrophos is the god who nurtures and protects children and the young, especially boys. He oversees their education and their passage into adulthood. Education is said to have originated from Apollo and the Muses. Many myths have him train his children. It was a custom for boys to cut and dedicate their long hair to Apollo after reaching adulthood.

Chiron, the abandoned centaur, was fostered by Apollo, who instructed him in medicine, prophecy, archery and more. Chiron would later become a great teacher himself.

Asclepius in his childhood gained much knowledge pertaining to medicinal arts by his father. However, he was later entrusted to Chiron for further education.

Anius, Apollo's son by Rhoeo, was abandoned by his mother soon after his birth. Apollo brought him up and educated him in mantic arts. Anius later became the priest of Apollo and the king of Delos.

Iamus was the son of Apollo and Evadne. When Evadne went into labour, Apollo sent the Moirai to assist his lover. After the child was born, Apollo sent snakes to feed the child some honey. When Iamus reached the age of education, Apollo took him to Olympia and taught him many arts, including the ability to understand and explain the languages of birds.[180]

Idmon was educated by Apollo to be a seer. Even though he foresaw his death that would happen in his journey with the Argonauts, he embraced his destiny and died a brave death. To commemorate his son's bravery, Apollo commanded Boeotians to build a town around the tomb of the hero, and to honor him.[181]

Apollo adopted Carnus, the abandoned son of Zeus and Europa. He reared the child with the help of his mother Leto and educated him to be a seer.

When his son Melaneus reached the age of marriage, Apollo asked the princess Stratonice to be his son's bride and carried her away from her home when she agreed.

Apollo saved a shepherd boy (name unknown) from death in a large deep cave, by the means of vultures. To thank him, the shepherd built Apollo a temple under the name Vulturius.[182]

God of music

 
The music of the spheres. Shown in this engraving from Renaissance Italy are Apollo, the Muses, the planetary spheres and musical ratios.

Immediately after his birth, Apollo demanded a lyre and invented the paean, thus becoming the god of music. As the divine singer, he is the patron of poets, singers and musicians. The invention of string music is attributed to him. Plato said that the innate ability of humans to take delight in music, rhythm and harmony is the gift of Apollo and the Muses.[183] According to Socrates, ancient Greeks believed that Apollo is the god who directs the harmony and makes all things move together, both for the gods and the humans. For this reason, he was called Homopolon before the Homo was replaced by A.[184][185] Apollo's harmonious music delivered people from their pain, and hence, like Dionysus, he is also called the liberator.[146] The swans, which were considered to be the most musical among the birds, were believed to be the "singers of Apollo". They are Apollo's sacred birds and acted as his vehicle during his travel to Hyperborea.[146] Aelian says that when the singers would sing hymns to Apollo, the swans would join the chant in unison.[186]

 
Apollo and the Muses on Parnassus, by Andrea Appiani

Among the Pythagoreans, the study of mathematics and music were connected to the worship of Apollo, their principal deity.[187][188][189] Their belief was that the music purifies the soul, just as medicine purifies the body. They also believed that music was delegated to the same mathematical laws of harmony as the mechanics of the cosmos, evolving into an idea known as the music of the spheres.[190]

Apollo appears as the companion of the Muses, and as Musagetes ("leader of Muses") he leads them in dance. They spend their time on Parnassus, which is one of their sacred places. Apollo is also the lover of the Muses and by them he became the father of famous musicians like Orpheus and Linus.

Apollo is often found delighting the immortal gods with his songs and music on the lyre.[191] In his role as the god of banquets, he was always present to play music in weddings of the gods, like the marriage of Eros and Psyche, Peleus and Thetis. He is a frequent guest of the Bacchanalia, and many ancient ceramics depict him being at ease amidst the maenads and satyrs.[192] Apollo also participated in musical contests when challenged by others. He was the victor in all those contests, but he tended to punish his opponents severely for their hubris.

 
Detail of Apollo's lyre

Apollo's lyre

The invention of lyre is attributed either to Hermes or to Apollo himself.[193] Distinctions have been made that Hermes invented lyre made of tortoise shell, whereas the lyre Apollo invented was a regular lyre.[194]

Myths tell that the infant Hermes stole a number of Apollo's cows and took them to a cave in the woods near Pylos, covering their tracks. In the cave, he found a tortoise and killed it, then removed the insides. He used one of the cow's intestines and the tortoise shell and made his lyre.

 
The friendship of Apollo and Hermes, by Noël Coypel

Upon discovering the theft, Apollo confronted Hermes and asked him to return his cattle. When Hermes acted innocent, Apollo took the matter to Zeus. Zeus, having seen the events, sided with Apollo, and ordered Hermes to return the cattle.[195] Hermes then began to play music on the lyre he had invented. Apollo fell in love with the instrument and offered to exchange the cattle for the lyre. Hence, Apollo then became the master of the lyre.

According to other versions, Apollo had invented the lyre himself, whose strings he tore in repenting of the excess punishment he had given to Marsyas. Hermes' lyre, therefore, would be a reinvention.[196]

Contest with Pan

 
The musical duel of Pan and Apollo, by Laurits Tuxen

Once Pan had the audacity to compare his music with that of Apollo and to challenge the god of music to a contest. The mountain-god Tmolus was chosen to umpire. Pan blew on his pipes, and with his rustic melody gave great satisfaction to himself and his faithful follower, Midas, who happened to be present. Then, Apollo struck the strings of his lyre. It was so beautiful that Tmolus at once awarded the victory to Apollo, and everyone was pleased with the judgement. Only Midas dissented and questioned the justice of the award. Apollo did not want to suffer such a depraved pair of ears any longer, and caused them to become the ears of a donkey.

Contest with Marsyas

Marsyas was a satyr who was punished by Apollo for his hubris. He had found an aulos on the ground, tossed away after being invented by Athena because it made her cheeks puffy. Athena had also placed a curse upon the instrument, that whoever would pick it up would be severely punished. When Marsyas played the flute, everyone became frenzied with joy. This led Marsyas to think that he was better than Apollo, and he challenged the god to a musical contest. The contest was judged by the Muses, or the nymphs of Nysa. Athena was also present to witness the contest.

Marsyas taunted Apollo for "wearing his hair long, for having a fair face and smooth body, for his skill in so many arts".[197] He also further said,

'His [Apollo] hair is smooth and made into tufts and curls that fall about his brow and hang before his face. His body is fair from head to foot, his limbs shine bright, his tongue gives oracles, and he is equally eloquent in prose or verse, propose which you will. What of his robes so fine in texture, so soft to the touch, aglow with purple? What of his lyre that flashes gold, gleams white with ivory, and shimmers with rainbow gems? What of his song, so cunning and so sweet? Nay, all these allurements suit with naught save luxury. To virtue they bring shame alone!'[197]

The Muses and Athena sniggered at this comment. The contestants agreed to take turns displaying their skills and the rule was that the victor could "do whatever he wanted" to the loser.

 
The contest between Apollo and Marsyas by Palma il Giovane

According to one account, after the first round, they both were deemed equal by the Nysiads. But in the next round, Apollo decided to play on his lyre and add his melodious voice to his performance. Marsyas argued against this, saying that Apollo would have an advantage and accused Apollo of cheating. But Apollo replied that since Marsyas played the flute, which needed air blown from the throat, it was similar to singing, and that either they both should get an equal chance to combine their skills or none of them should use their mouths at all. The nymphs decided that Apollo's argument was just. Apollo then played his lyre and sang at the same time, mesmerising the audience. Marsyas could not do this. Apollo was declared the winner and, angered with Marsyas' haughtiness and his accusations, decided to flay the satyr.[198]

 
Marsyas Flayed by the Order of Apollo, by Charles-André van Loo

According to another account, Marsyas played his flute out of tune at one point and accepted his defeat. Out of shame, he assigned to himself the punishment of being skinned for a wine sack.[199] Another variation is that Apollo played his instrument upside down. Marsyas could not do this with his instrument. So the Muses who were the judges declared Apollo the winner. Apollo hung Marsyas from a tree to flay him.[200]

Apollo flayed the limbs of Marsyas alive in a cave near Celaenae in Phrygia for his hubris to challenge a god. He then gave the rest of his body for proper burial[201] and nailed Marsyas' flayed skin to a nearby pine-tree as a lesson to the others. Marsyas' blood turned into the river Marsyas. But Apollo soon repented and being distressed at what he had done, he tore the strings of his lyre and threw it away. The lyre was later discovered by the Muses and Apollo's sons Linus and Orpheus. The Muses fixed the middle string, Linus the string struck with the forefinger, and Orpheus the lowest string and the one next to it. They took it back to Apollo, but the god, who had decided to stay away from music for a while, laid away both the lyre and the pipes at Delphi and joined Cybele in her wanderings to as far as Hyperborea.[198][202]

Contest with Cinyras

Cinyras was a ruler of Cyprus, who was a friend of Agamemnon. Cinyras promised to assist Agamemnon in the Trojan war, but did not keep his promise. Agamemnon cursed Cinyras. He invoked Apollo and asked the god to avenge the broken promise. Apollo then had a lyre-playing contest with Cinyras, and defeated him. Either Cinyras committed suicide when he lost, or was killed by Apollo.[203][204]

 
Apollon Raon, Versailles

Patron of sailors

Apollo functions as the patron and protector of sailors, one of the duties he shares with Poseidon. In the myths, he is seen helping heroes who pray to him for safe journey.

When Apollo spotted a ship of Cretan sailors that was caught in a storm, he quickly assumed the shape of a dolphin and guided their ship safely to Delphi.[205]

When the Argonauts faced a terrible storm, Jason prayed to his patron, Apollo, to help them. Apollo used his bow and golden arrow to shed light upon an island, where the Argonauts soon took shelter. This island was renamed "Anaphe", which means "He revealed it".[206]

Apollo helped the Greek hero Diomedes, to escape from a great tempest during his journey homeward. As a token of gratitude, Diomedes built a temple in honor of Apollo under the epithet Epibaterius ("the embarker").[207]

During the Trojan War, Odysseus came to the Trojan camp to return Chriseis, the daughter of Apollo's priest Chryses, and brought many offerings to Apollo. Pleased with this, Apollo sent gentle breezes that helped Odysseus return safely to the Greek camp.[208]

Arion was a poet who was kidnapped by some sailors for the rich prizes he possessed. Arion requested them to let him sing for the last time, to which the sailors consented. Arion began singing a song in praise of Apollo, seeking the god's help. Consequently, numerous dolphins surrounded the ship and when Arion jumped into the water, the dolphins carried him away safely.

Wars

Titanomachy

Once Hera, out of spite, aroused the Titans to war against Zeus and take away his throne. Accordingly, when the Titans tried to climb Mount Olympus, Zeus with the help of Apollo, Artemis and Athena, defeated them and cast them into tartarus.[209]

Trojan War

Apollo played a pivotal role in the entire Trojan War. He sided with the Trojans, and sent a terrible plague to the Greek camp, which indirectly led to the conflict between Achilles and Agamemnon. He killed the Greek heroes Patroclus, Achilles, and numerous Greek soldiers. He also helped many Trojan heroes, the most important one being Hector. After the end of the war, Apollo and Poseidon together cleaned the remains of the city and the camps.

 
Paris (on the left) putting on his armour as Apollo (on the right) watches him. Attic red-figure kantharos, 425 - 420 BC

Telegony war

A war broke out between the Brygoi and the Thesprotians, who had the support of Odysseus. The gods Athena and Ares came to the battlefield and took sides. Athena helped the hero Odysseus while Ares fought alongside of the Brygoi. When Odysseus lost, Athena and Ares came into a direct duel. To stop the battling gods and the terror created by their battle, Apollo intervened and stopped the duel between them.[210][211]

Indian war

When Zeus suggested that Dionysus defeat the Indians in order to earn a place among the gods, Dionysus declared war against the Indians and travelled to India along with his army of Bacchantes and satyrs. Among the warriors was Aristaeus, Apollo's son. Apollo armed his son with his own hands and gave him a bow and arrows and fitted a strong shield to his arm.[212] After Zeus urged Apollo to join the war, he went to the battlefield.[213] Seeing several of his nymphs and Aristaeus drowning in a river, he took them to safety and healed them.[214] He taught Aristaeus more useful healing arts and sent him back to help the army of Dionysus.

Theban war

During the war between the sons of Oedipus, Apollo favored Amphiaraus, a seer and one of the leaders in the war. Though saddened that the seer was fated to be doomed in the war, Apollo made Amphiaraus' last hours glorious by "lighting his shield and his helm with starry gleam". When Hypseus tried to kill the hero by a spear, Apollo directed the spear towards the charioteer of Amphiaraus instead. Then Apollo himself replaced the charioteer and took the reins in his hands. He deflected many spears and arrows away them. He also killed many of the enemy warriors like Melaneus, Antiphus, Aetion, Polites and Lampus. At last when the moment of departure came, Apollo expressed his grief with tears in his eyes and bid farewell to Amphiaraus, who was soon engulfed by the Earth.[215]

Slaying of giants

Apollo killed the giants Python and Tityos, who had assaulted his mother Leto.

Gigantomachy

During the gigantomachy, Apollo and Heracles blinded the giant Ephialtes by shooting him in his eyes, Apollo shooting his left and Heracles his right.[216] He also killed Porphyrion, the king of giants, using his bow and arrows.[217]

Aloadae

The Aloadae, namely Otis and Ephialtes, were twin giants who decided to wage war upon the gods. They attempted to storm Mt. Olympus by piling up mountains, and threatened to fill the sea with mountains and inundate dry land.[218] They even dared to seek the hand of Hera and Artemis in marriage. Angered by this, Apollo killed them by shooting them with arrows.[219] According to another tale, Apollo killed them by sending a deer between them; as they tried to kill it with their javelins, they accidentally stabbed each other and died.[220]

Phorbas

Phorbas was a savage giant king of Phlegyas who was described as having swine like features. He wished to plunder Delphi for its wealth. He seized the roads to Delphi and started harassing the pilgrims. He captured the old people and children and sent them to his army to hold them for ransom. And he challenged the young and sturdy men to a match of boxing, only to cut their heads off when they would get defeated by him. He hung the chopped off heads to an oak tree. Finally, Apollo came to put an end to this cruelty. He entered a boxing contest with Phorbas and killed him with a single blow.[221]

Other stories

 
Apollo as the rising sun, by François Boucher

In the first Olympic games, Apollo defeated Ares and became the victor in wrestling. He outran Hermes in the race and won first place.[222]

Apollo divides months into summer and winter.[223] He rides on the back of a swan to the land of the Hyperboreans during the winter months, and the absence of warmth in winters is due to his departure. During his absence, Delphi was under the care of Dionysus, and no prophecies were given during winters.

Molpadia and Parthenos

Molpadia and Parthenos were the sisters of Rhoeo, a former lover of Apollo. One day, they were put in charge of watching their father's ancestral wine jar but they fell asleep while performing this duty. While they were asleep, the wine jar was broken by the swines their family kept. When the sisters woke up and saw what had happened, they threw themselves off a cliff in fear of their father's wrath. Apollo, who was passing by, caught them and carried them to two different cities in Chersonesus, Molpadia to Castabus and Parthenos to Bubastus. He turned them into goddesses and they both received divine honors. Molpadia's name was changed to Hemithea upon her deification.[224]

Prometheus

Prometheus was the titan who was punished by Zeus for stealing fire. He was bound to a rock, where each day an eagle was sent to eat Prometheus' liver, which would then grow back overnight to be eaten again the next day. Seeing his plight, Apollo pleaded Zeus to release the kind Titan, while Artemis and Leto stood behind him with tears in their eyes. Zeus, moved by Apollo's words and the tears of the goddesses, finally sent Heracles to free Prometheus.[225]

 
Apollo crowning the arts, by Nicolas-Guy Brenet

The rock of Leukas

Leukatas was believed to be a white colored rock jutting out from the island of Leukas into the sea. It was present in the sanctuary of Apollo Leukates. A leap from this rock was believed to have put an end to the longings of love.[226]

Once, Aphrodite fell deeply in love with Adonis, a young man of great beauty who was later accidentally killed by a boar. Heartbroken, Aphrodite wandered looking for the rock of Leukas. When she reached the sanctuary of Apollo in Argos, she confided in him her love and sorrow. Apollo then brought her to the rock of Leukas and asked her to throw herself from the top of the rock. She did so and was freed from her love. When she sought for the reason behind this, Apollo told her that Zeus, before taking another lover, would sit on this rock to free himself from his love to Hera.[227]

Another tale relates that a man named Nireus, who fell in love with the cult statue of Athena, came to the rock and jumped in order relieve himself. After jumping, he fell into the net of a fisherman in which, when he was pulled out, he found a box filled with gold. He fought with the fisherman and took the gold, but Apollo appeared to him in the night in a dream and warned him not to appropriate gold which belonged to others.[227]

It was an ancestral custom among the Leukadians to fling a criminal from this rock every year at the sacrifice performed in honor of Apollo for the sake of averting evil. However, a number of men would be stationed all around below rock to catch the criminal and take him out of the borders in order to exile him from the island.[228][227] This was the same rock from which, according to a legend, Sappho took her suicidal leap.[226]

 
Apollo as the setting sun, by François Boucher

Female lovers

Love affairs ascribed to Apollo are a late development in Greek mythology.[229] Their vivid anecdotal qualities have made some of them favorites of painters since the Renaissance, the result being that they stand out more prominently in the modern imagination.

Main article: Apollo and Daphne

Daphne was a nymph who scorned Apollo's advances and ran away from him. When Apollo chased her in order to persuade her, she changed herself into a laurel tree. According to other versions, she cried for help during the chase, and Gaia helped her by taking her in and placing a laurel tree in her place.[230] According to Roman poet Ovid, the chase was brought about by Cupid, who hit Apollo with golden arrow of love and Daphne with leaden arrow of hatred.[231] The myth explains the origin of the laurel and connection of Apollo with the laurel and its leaves, which his priestess employed at Delphi. The leaves became the symbol of victory and laurel wreaths were given to the victors of the Pythian games.

 
Apollo and the Muses, by Robert Sanderson

Apollo is said to have been the lover of all nine Muses, and not being able to choose one of them, decided to remain unwed. He fathered the Corybantes by the Muse Thalia,[232] Orpheus by Calliope, Linus of Thrace by Calliope or Urania and Hymenaios (Hymen) by one of the Muses.

In the Great Eoiae that is attributed to Hesoid, Scylla is the daughter of Apollo and Hecate.[233]

Cyrene was a Thessalian princess whom Apollo loved. In her honor, he built the city Cyrene and made her its ruler. She was later granted longevity by Apollo who turned her into a nymph. The couple had two sons, Aristaeus, and Idmon.

Evadne was a nymph daughter of Poseidon and a lover of Apollo. She bore him a son, Iamos. During the time of the childbirth, Apollo sent Eileithyia, the goddess of childbirth to assist her.

Rhoeo, a princess of the island of Naxos was loved by Apollo. Out of affection for her, Apollo turned her sisters into goddesses. On the island Delos she bore Apollo a son named Anius. Not wanting to have the child, she entrusted the infant to Apollo and left. Apollo raised and educated the child on his own.

Ourea, a daughter of Poseidon, fell in love with Apollo when he and Poseidon were serving the Trojan king Laomedon. They both united on the day the walls of Troy were built. She bore to Apollo a son, whom Apollo named Ileus, after the city of his birth, Ilion (Troy). Ileus was very dear to Apollo.[234]

Thero, daughter of Phylas, a maiden as beautiful as the moonbeams, was loved by the radiant Apollo, and she loved him in return. By their union, she became mother of Chaeron, who was famed as "the tamer of horses". He later built the city Chaeronea.[235]

Hyrie or Thyrie was the mother of Cycnus. Apollo turned both the mother and son into swans when they jumped into a lake and tried to kill themselves.[236]

Hecuba was the wife of King Priam of Troy, and Apollo had a son with her named Troilus. An oracle prophesied that Troy would not be defeated as long as Troilus reached the age of twenty alive. He was ambushed and killed by Achilleus, and Apollo avenged his death by killing Achilles. After the sack of Troy, Hecuba was taken to Lycia by Apollo.[237]

Coronis was daughter of Phlegyas, King of the Lapiths. While pregnant with Asclepius, Coronis fell in love with Ischys, son of Elatus and slept with him. When Apollo found out about her infidelity through his prophetic powers or thanks to his raven who informed him, he sent his sister, Artemis, to kill Coronis. Apollo rescued the baby by cutting open Koronis' belly and gave it to the centaur Chiron to raise.

Dryope, the daughter of Dryops, was impregnated by Apollo in the form of a snake. She gave birth to a son named Amphissus.[238]

In Euripides' play Ion, Apollo fathered Ion by Creusa, wife of Xuthus. He used his powers to conceal her pregnancy from her father. Later, when Creusa left Ion to die in the wild, Apollo asked Hermes to save the child and bring him to the oracle at Delphi, where he was raised by a priestess.

Apollo loved and kidnapped an Oceanid nymph, Melia. Her father Oceanus sent one of his sons, Caanthus, to find her, but Caanthus could not take her back from Apollo, so he burned Apollo's sanctuary. In retaliation, Apollo shot and killed Caanthus.[239]

Male lovers

 
Apollo and Hyacinthus, by Carlo Cesio
 
Death of Hyacinth, by Alexander Kiselyov, 1850–1900

Hyacinth (or Hyacinthus), a beautiful and athletic Spartan prince, was one of Apollo's favourite lovers.[240] The pair was practicing throwing the discus when a discus thrown by Apollo was blown off course by the jealous Zephyrus and struck Hyacinthus in the head, killing him instantly. Apollo is said to be filled with grief. Out of Hyacinthus' blood, Apollo created a flower named after him as a memorial to his death, and his tears stained the flower petals with the interjection αἰαῖ, meaning alas.[241] He was later resurrected and taken to heaven. The festival Hyacinthia was a national celebration of Sparta, which commemorated the death and rebirth of Hyacinthus.[242]

Another male lover was Cyparissus, a descendant of Heracles. Apollo gave him a tame deer as a companion but Cyparissus accidentally killed it with a javelin as it lay asleep in the undergrowth. Cyparissus was so saddened by its death that he asked Apollo to let his tears fall forever. Apollo granted the request by turning him into the Cypress named after him, which was said to be a sad tree because the sap forms droplets like tears on the trunk.[243]

 
Apollo and Cyparissus, by Jean-Pierre Granger (1779–1840)

Admetus, the king of Pherae, was also Apollo's lover.[244][245] During his exile, which lasted either for one year or nine years,[246] Apollo served Admetus as a herdsman. The romantic nature of their relationship was first described by Callimachus of Alexandria, who wrote that Apollo was "fired with love" for Admetus.[146] Plutarch lists Admetus as one of Apollo's lovers and says that Apollo served Admetus because he doted upon him.[247] Latin poet Ovid in his Ars Amatoria said that even though he was a god, Apollo forsook his pride and stayed in as a servant for the sake of Admetus.[248] Tibullus describes Apollo's love to the king as servitium amoris (slavery of love) and asserts that Apollo became his servant not by force but by choice. He would also make cheese and serve it to Admetus. His domestic actions caused embarrassment to his family.[249]

 
Apollo visiting Admetus, by Nicolas-Antoine Taunay, 19th century

Oh how often his sister (Diana) blushed at meeting her brother as he carried a young calf through the fields!....often Latona lamented when she saw her son's disheveled locks which were admired even by Juno, his step-mother...[250]

When Admetus wanted to marry princess Alcestis, Apollo provided a chariot pulled by a lion and a boar he had tamed. This satisfied Alcestis' father and he let Admetus marry his daughter. Further, Apollo saved the king from Artemis' wrath and also convinced the Moirai to postpone Admetus' death once.

Branchus, a shepherd, one day came across Apollo in the woods. Captivated by the god's beauty, he kissed Apollo. Apollo requited his affections and wanting to reward him, bestowed prophetic skills on him. His descendants, the Branchides, were an influential clan of prophets.[251]

 
Apollo, Hyacinth and Cyparissus singing and playing by Alexander Ivanov, 1831–1834

Other male lovers of Apollo include:

Children

Apollo sired many children, from mortal women and nymphs as well as the goddesses. His children grew up to be physicians, musicians, poets, seers or archers. Many of his sons founded new cities and became kings. They were all usually very beautiful.[citation needed]

 
Apollo Entrusting Chiron with the Education of Aescalapius

Asclepius is the most famous son of Apollo. His skills as a physician surpassed that of Apollo's. Zeus killed him for bringing back the dead, but upon Apollo's request, he was resurrected as a god. Aristaeus was placed under the care of Chiron after his birth. He became the god of beekeeping, cheese making, animal husbandry and more. He was ultimately given immortality for the benefits he bestowed upon the humanity. The Corybantes were spear-clashing, dancing demigods.

The sons of Apollo who participated in the Trojan War include the Trojan princes Hector and Troilus, as well as Tenes, the king of Tenedos, all three of whom were killed by Achilles over the course of the war.

Apollo's children who became musicians and bards include Orpheus, Linus, Ialemus, Hymenaeus, Philammon, Eumolpus and Eleuther. Apollo fathered 3 daughters, Apollonis, Borysthenis and Cephisso, who formed a group of minor Muses, the "Musa Apollonides". They were nicknamed Nete, Mese and Hypate after the highest, middle and lowest strings of his lyre.[citation needed] Phemonoe was a seer and a poetess who was the inventor of Hexameter.

Apis, Idmon, Iamus, Tenerus, Mopsus, Galeus, Telmessus and others were gifted seers. Anius, Pythaeus and Ismenus lived as high priests. Most of them were trained by Apollo himself.

Arabus, Delphos, Dryops, Miletos, Tenes, Epidaurus, Ceos, Lycoras, Syrus, Pisus, Marathus, Megarus, Patarus, Acraepheus, Cicon, Chaeron and many other sons of Apollo, under the guidance of his words, founded eponymous cities.

He also had a son named Chrysorrhoas who was a mechanic artist.[260] His other daughters include Eurynome, Chariclo wife of Chiron, Eurydice the wife of Orpheus, Eriopis, famous for her beautiful hair, Melite the heroine, Pamphile the silk weaver, Parthenos, and by some accounts, Phoebe, Hilyra and Scylla. Apollo turned Parthenos into a constellation after her early death.

Additionally, Apollo fostered and educated Chiron, the centaur who later became the greatest teacher and educated many demigods, including Apollo's sons. Apollo also fostered Carnus, the son of Zeus and Europa.

Offspring and mothers
Offspring Mother
Amphithemis (Garamas),[261] Caphauras,[262] Miletus,[263] Naxos,[264] Oaxes,[265] Phylacides,[266] Philander[267] Acacallis
Eleuther[268] Aethusa
Chios[269] Aganippe
Linus (possibly) Alciope[270]
Oaxes[271] Anchiale
Miletus Areia[272] or Deione
Eumolpus (possibly)[273] Astycome, nymph
Asclepius (possibly). Eriopis Arsinoe
Arabus[274] Babylo
Orpheus,[275] Ialemus[276] Calliope
Linus Calliope or Aethusa or Urania[277] or Terpsichore, or father not Apollo
Delphus Celaeno[278] or Melaina or Thyia (or son of Poseidon, not Apollo)
Philammon Chione[279] or Leuconoe[277] or Philonis
Coronus[280] Chrysorthe
Parthenos[281] Chrysothemis
Asclepius[282] Coronis
Leo,[262] Lycorus (Lycoreus)[283] Coryceia
Ion[284] Creusa
Aristaeus,[285] Agetes,[262] Autuchus,[286] Idmon, Nomius[262] Cyrene
The Curetes[287] Danais, Cretan nymph
Telmessus Daughter of Antenor
Dryops[288] Dia
Amphissus[289] Dryope
Agreus[277] Euboea
Linus (possibly) Euterpe
Iamus[290] Evadne
Scylla[291] Hecate
Offspring and mothers, continued
Offspring Mother
Amphiaraus[292] Hypermnestra
Troilus, Hector[293] Hecuba
Cycnus[294] Hyria (Thyria)
Eicadius,[295] Patarus[296] Lycia[297]
Mopsus Manto
Ismenus,[298] Tenerus[299] Melia
Phagrus[300] Othreis
Cynnes[301] Parnethia, nymph
Lycomedes[302] Parthenope
Cinyras Pharnace
Dorus, Laodocus, Polypoetes Phthia[303]
Tenes[304] Procleia
Linus of Argos Psamathe
The Corybantes Rhetia (nymph) or Thalia, or father not Apollo
Anius[305] Rhoeo
Ceos[306][307] Rhodoessa, nymph
Cicon[308][309] Rhodope
Syrus[310] Sinope
Centaurus, Lapithes, Aineus Stilbe
Zeuxippus Syllis[311] / Hyllis
Hymenaeus Terpsichore[312] or Urania[313] or Clio[314]
Galeus[315] Themisto
Chaeron[316] Thero
Ileus[277] Ourea
Trophonius Wife of Erginus
Ptous[317] Zeuxippe
Acraepheus,[318] Chariclo,[319] Erymanthus, Eurynome,[320] Marathus (eponym of Marathon),[321] Megarus,[322] Melaneus,[323] Melite, Oncius,[324][325] Pamphila,[320] Phemonoe, Pisus, founder of Pisa in Etruria[326] Pytheus,[320] Younger Muses,[327] (Cephisso, Apollonis, Borysthenis) unknown mothers

Failed love attempts

Marpessa was kidnapped by Idas but was loved by Apollo as well. Zeus made her choose between them, and she chose Idas on the grounds that Apollo, being immortal, would tire of her when she grew old.[328]

Sinope, a nymph, was approached by the amorous Apollo. She made him promise that he would grant to her whatever she would ask for, and then cleverly asked him to let her stay a virgin. Apollo kept his promise and went back.

Bolina was admired by Apollo but she refused him and jumped into the sea. To avoid her death, Apollo turned her into a nymph, saving her life.

Castalia was a nymph whom Apollo loved. She fled from him and dove into the spring at Delphi, at the base of Mt. Parnassos, which was then named after her. Water from this spring was sacred; it was used to clean the Delphian temples and inspire the priestesses.[329]

Cassandra, was a daughter of Hecuba and Priam. Apollo wished to court her. Cassandra promised to return his love on one condition - he should give her the power to see the future. Apollo fulfilled her wish, but she went back on her word and rejected him soon after. Angered that she broke her promise, Apollo cursed her that even though she would see the future, no one would ever believe her prophecies.

Hestia, the goddess of the hearth, rejected both Apollo's and Poseidon's marriage proposals and swore that she would always stay unmarried.

Female counterparts

 
Apollo and Artemis, by Gavin Hamilton

Artemis

 
Apollo (left) and Artemis. Brygos (potter signed), tondo of an Attic red-figure cup c. 470 BC, Musée du Louvre.

Artemis as the sister of Apollo, is thea apollousa, that is, she as a female divinity represented the same idea that Apollo did as a male divinity. In the pre-Hellenic period, their relationship was described as the one between husband and wife, and there seems to have been a tradition which actually described Artemis as the wife of Apollo.[citation needed] However, this relationship was never sexual but spiritual,[330] which is why they both are seen being unmarried in the Hellenic period.[citation needed]

Artemis, like her brother, is armed with a bow and arrows. She is the cause of sudden deaths of women. She also is the protector of the young, especially girls. Though she has nothing to do with oracles, music or poetry, she sometimes led the female chorus on Olympus while Apollo sang.[331] The laurel (daphne) was sacred to both. Artemis Daphnaia had her temple among the Lacedemonians, at a place called Hypsoi.[332]Apollo Daphnephoros had a temple in Eretria, a "place where the citizens are to take the oaths".[333] In later times when Apollo was regarded as identical with the sun or Helios, Artemis was naturally regarded as Selene or the moon.

Hecate

 
Hecate's procession by the witches, by Jusepe de Ribera

Hecate, the goddess of witchcraft and magic, is the chthonic counterpart of Apollo. They both are cousins, since their mothers - Leto and Asteria - are sisters. One of Apollo's epithets, Hecatos, is the masculine form of Hecate, and both the names mean "working from afar". While Apollo presided over the prophetic powers and magic of light and heaven, Hecate presided over the prophetic powers and magic of night and chthonian darkness.[citation needed] If Hecate is the "gate-keeper", Apollo Agyieus is the "door-keeper". Hecate is the goddess of crossroads and Apollo is the god and protector of streets.[334]

 
Pallas Athene Visiting Apollo on the Parnassus, by Arnold Houbraken

The oldest evidence found for Hecate's worship is at Apollo's temple in Miletos. There, Hecate was taken to be Apollo's sister counterpart in the absence of Artemis.[334] Hecate's lunar nature makes her the goddess of the waning moon and contrasts and complements, at the same time, Apollo's solar nature.

Athena

As a deity of knowledge and great power, Apollo was seen being the male counterpart of Athena. Being Zeus' favorite children, they were given more powers and duties. Apollo and Athena often took up the role as protectors of cities, and were patrons of some of the important cities. Athena was the principle goddess of Athens, Apollo was the principle god of Sparta.[335]

As patrons of arts, Apollo and Athena were companions of the Muses, the former a much more frequent companion than the latter.[336] Apollo was sometimes called the son of Athena and Hephaestus.[337]

In the Trojan war, as Zeus' executive, Apollo is seen holding the aegis like Athena usually does.[338] Apollo's decisions were usually approved by his sister Athena, and they both worked to establish the law and order set forth by Zeus.[339]

Apollo in the Oresteia

In Aeschylus' Oresteia trilogy, Clytemnestra kills her husband, King Agamemnon because he had sacrificed their daughter Iphigenia to proceed forward with the Trojan war. Apollo gives an order through the Oracle at Delphi that Agamemnon's son, Orestes, is to kill Clytemnestra and Aegisthus, her lover. Orestes and Pylades carry out the revenge, and consequently Orestes is pursued by the Erinyes or Furies (female personifications of vengeance).

Apollo and the Furies argue about whether the matricide was justified; Apollo holds that the bond of marriage is sacred and Orestes was avenging his father, whereas the Erinyes say that the bond of blood between mother and son is more meaningful than the bond of marriage. They invade his temple, and he drives them away. He says that the matter should be brought before Athena. Apollo promises to protect Orestes, as Orestes has become Apollo's supplicant. Apollo advocates Orestes at the trial, and ultimately Athena rules in favor of Apollo.

Roman Apollo

The Roman worship of Apollo was adopted from the Greeks.[340] As a quintessentially Greek god, Apollo had no direct Roman equivalent, although later Roman poets often referred to him as Phoebus.[341] There was a tradition that the Delphic oracle was consulted as early as the period of the kings of Rome during the reign of Tarquinius Superbus.[342]

On the occasion of a pestilence in the 430s BCE, Apollo's first temple at Rome was established in the Flaminian fields, replacing an older cult site there known as the "Apollinare".[343] During the Second Punic War in 212 BCE, the Ludi Apollinares ("Apollonian Games") were instituted in his honor, on the instructions of a prophecy attributed to one Marcius.[344] In the time of Augustus, who considered himself under the special protection of Apollo and was even said to be his son, his worship developed and he became one of the chief gods of Rome.[345][340]

After the battle of Actium, which was fought near a sanctuary of Apollo, Augustus enlarged Apollo's temple, dedicated a portion of the spoils to him, and instituted quinquennial games in his honour.[346] He also erected a new temple to the god on the Palatine hill.[347] Sacrifices and prayers on the Palatine to Apollo and Diana formed the culmination of the Secular Games, held in 17 BCE to celebrate the dawn of a new era.[348]

Festivals

The chief Apollonian festival was the Pythian Games held every four years at Delphi and was one of the four great Panhellenic Games. Also of major importance was the Delia held every four years on Delos. Athenian annual festivals included the Boedromia, Metageitnia,[349] Pyanepsia, and Thargelia. Spartan annual festivals were the Carneia and the Hyacinthia. Thebes every nine years held the Daphnephoria.

Attributes and symbols

Apollo's most common attributes were the bow and arrow. Other attributes of his included the kithara (an advanced version of the common lyre), the plectrum and the sword. Another common emblem was the sacrificial tripod, representing his prophetic powers. The Pythian Games were held in Apollo's honor every four years at Delphi. The bay laurel plant was used in expiatory sacrifices and in making the crown of victory at these games.[340]

 
Gold stater of the Seleucid king Antiochus I Soter (reigned 281–261 BCE) showing on the reverse a nude Apollo holding his key attributes: two arrows and a bow

The palm tree was also sacred to Apollo because he had been born under one in Delos. Animals sacred to Apollo included wolves, dolphins, roe deer, swans, cicadas (symbolizing music and song), ravens, hawks, crows (Apollo had hawks and crows as his messengers),[350] snakes (referencing Apollo's function as the god of prophecy), mice and griffins, mythical eagle–lion hybrids of Eastern origin.[340]

Homer and Porphyry wrote that Apollo had a hawk as his messenger.[351][350] In many myths Apollo is transformed into a hawk.[352][353][354] In addition, Claudius Aelianus wrote that in Ancient Egypt people believed that hawks were sacred to the god[355] and that according to the ministers of Apollo in Egypt there were certain men called "hawk-keepers" (ἱερακοβοσκοί) who fed and tended the hawks belonging to the god.[356] Eusebius wrote that the second appearance of the moon is held sacred in the city of Apollo in Egypt and that the city's symbol is a man with a hawklike face (Horus).[357] Claudius Aelianus wrote that Egyptians called Apollo Horus in their own language.[355]

 
Apollo Citharoedus ("Apollo with a kithara"), Musei Capitolini, Rome

As god of colonization, Apollo gave oracular guidance on colonies, especially during the height of colonization, 750–550 BCE. According to Greek tradition, he helped Cretan or Arcadian colonists found the city of Troy. However, this story may reflect a cultural influence which had the reverse direction: Hittite cuneiform texts mention an Asia Minor god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions, which is now generally regarded as being identical with the Greek Ilion by most scholars. In this interpretation, Apollo's title of Lykegenes can simply be read as "born in Lycia", which effectively severs the god's supposed link with wolves (possibly a folk etymology).

In literary contexts, Apollo represents harmony, order, and reason—characteristics contrasted with those of Dionysus, god of wine, who represents ecstasy and disorder. The contrast between the roles of these gods is reflected in the adjectives Apollonian and Dionysian. However, the Greeks thought of the two qualities as complementary: the two gods are brothers, and when Apollo at winter left for Hyperborea, he would leave the Delphic oracle to Dionysus. This contrast appears to be shown on the two sides of the Borghese Vase.

Apollo is often associated with the Golden Mean. This is the Greek ideal of moderation and a virtue that opposes gluttony.

In antiquity, Apollo was associated with the planet Mercury. The ancient Greeks believed that Mercury as observed during the morning was a different planet than the one during the evening, because each twilight Mercury would appear farther from the Sun as it set than it had the night before. The morning planet was called Apollo, and the one at evening Hermes/Mercury before they realised they were the same, thereupon the name 'Mercury/Hermes' was kept, and 'Apollo' was dropped.[1]

Apollo in the arts

Apollo is a common theme in Greek and Roman art and also in the art of the Renaissance. The earliest Greek word for a statue is "delight" (ἄγαλμα, agalma), and the sculptors tried to create forms which would inspire such guiding vision. Greek art puts into Apollo the highest degree of power and beauty that can be imagined. The sculptors derived this from observations on human beings, but they also embodied in concrete form, issues beyond the reach of ordinary thought.[citation needed]

The naked bodies of the statues are associated with the cult of the body that was essentially a religious activity. The muscular frames and limbs combined with slim waists indicate the Greek desire for health, and the physical capacity which was necessary in the hard Greek environment. The statues of Apollo embody beauty, balance and inspire awe before the beauty of the world.[citation needed]

Archaic sculpture

Numerous free-standing statues of male youths from Archaic Greece exist, and were once thought to be representations of Apollo, though later discoveries indicated that many represented mortals.[358] In 1895, V. I. Leonardos proposed the term kouros ("male youth") to refer to those from Keratea; this usage was later expanded by Henri Lechat in 1904 to cover all statues of this format.[359][360]

The earliest examples of life-sized statues of Apollo may be two figures from the Ionic sanctuary on the island of Delos. Such statues were found across the Greek speaking world, the preponderance of these were found at the sanctuaries of Apollo with more than one hundred from the sanctuary of Apollo Ptoios, Boeotia alone.[361] Significantly more rare are the life-sized bronze statues. One of the few originals which survived into the present day—so rare that its discovery in 1959 was described as "a miracle" by Ernst Homann-Wedeking—is the masterpiece bronze, Piraeus Apollo. It was found in Piraeus, a port city close to Athens, and is believed to have come from north-eastern Peloponnesus. It is the only surviving large-scale Peloponnesian statue.[362]

Classical sculpture

 
Apollo of Mantua, marble Roman copy after a 5th-century BCE Greek original attributed to Polykleitos, Musée du Louvre
 
A marble sculpture of Apollo and Marsyas by Walter Runeberg at the arrivals hall of Ateneum in Helsinki, Finland

The famous Apollo of Mantua and its variants are early forms of the Apollo Citharoedus statue type, in which the god holds the cithara, a sophisticated seven-stringed variant of the lyre, in his left arm. While none of the Greek originals have survived, several Roman copies from approximately the late 1st or early 2nd century exist.

Other notable forms are the Apollo Citharoedus and the Apollo Barberini.

Hellenistic Greece-Rome

Apollo as a handsome beardless young man, is often depicted with a cithara (as Apollo Citharoedus) or bow in his hand, or reclining on a tree (the Apollo Lykeios and Apollo Sauroctonos types). The Apollo Belvedere is a marble sculpture that was rediscovered in the late 15th century; for centuries it epitomized the ideals of Classical Antiquity for Europeans, from the Renaissance through the 19th century. The marble is a Hellenistic or Roman copy of a bronze original by the Greek sculptor Leochares, made between 350 and 325 BCE.[citation needed]

The life-size so-called "Adonis" found in 1780 on the site of a villa suburbana near the Via Labicana in the Roman suburb of Centocelle is identified as an Apollo by modern scholars. In the late 2nd century CE floor mosaic from El Djem, Roman Thysdrus, he is identifiable as Apollo Helios by his effulgent halo, though now even a god's divine nakedness is concealed by his cloak, a mark of increasing conventions of modesty in the later Empire.[citation needed]

Another haloed Apollo in mosaic, from Hadrumentum, is in the museum at Sousse.[363] The conventions of this representation, head tilted, lips slightly parted, large-eyed, curling hair cut in locks grazing the neck, were developed in the 3rd century BCE to depict Alexander the Great.[364] Some time after this mosaic was executed, the earliest depictions of Christ would also be beardless and haloed.

Modern reception

Apollo often appears in modern and popular culture due to his status as the god of music, dance and poetry.

Postclassical art and literature

 
Bust of Apollo used at decorating the Neoclassical house of Romanian architect Alexandru Săvulescu (Strada Biserica Amzei no. 30) in Bucharest, Romania
 
Detail of Apollo and the Muses on Mount Parnassus, porcelain group by Johann Joachim Kaendler, c.1750

Dance and music

Apollo has featured in dance and music in modern culture. Percy Bysshe Shelley composed a "Hymn of Apollo" (1820), and the god's instruction of the Muses formed the subject of Igor Stravinsky's Apollon musagète (1927–1928). In 1978, the Canadian band Rush released an album with songs "Apollo: Bringer of Wisdom"/"Dionysus: Bringer of Love".[365]

Books

Apollo been portrayed in modern literature, such as when Charles Handy, in Gods of Management (1978) uses Greek gods as a metaphor to portray various types of organizational culture. Apollo represents a 'role' culture where order, reason, and bureaucracy prevail.[366] In 2016, author Rick Riordan published the first book in the Trials of Apollo series,[367][368] publishing four other books in the series in 2017,[369] 2018,[370] 2019[371] and 2020.[372]

 
William Blake, The Overthrow of Apollo and the Pagan Gods (1809), illustration for John Milton's On the Morning of Christ's Nativity

Film

Apollo has been depicted in modern films—for instance, by Keith David in the 1997 animated feature film Hercules,[373] by Luke Evans in the 2010 action film Clash of the Titans,[374] and by Dimitri Lekkos in the 2010 film Percy Jackson & the Olympians: The Lightning Thief.[375]

Video games

Apollo has appeared in many modern video games. Apollo appears as a minor character in Santa Monica Studio's 2010 action-adventure game God of War III with his bow being used by Peirithous.[376] He also appears in the 2014 Hi-Rez Studios Multiplayer Online Battle Arena game Smite as a playable character.[377]

Psychology and philosophy

See also: Apollonian and Dionysian and Apollo archetype

In philosophical discussion of the arts, a distinction is sometimes made between the Apollonian and Dionysian impulses, where the former is concerned with imposing intellectual order and the latter with chaotic creativity. Friedrich Nietzsche argued that a fusion of the two was most desirable.[378] Psychologist Carl Jung's Apollo archetype represents what he saw as the disposition in people to over-intellectualise and maintain emotional distance.[379]

Spaceflight

See also: Apollo program

In spaceflight, the 1960s and 1970s NASA program for orbiting and landing astronauts on the Moon was named after Apollo, by NASA manager Abe Silverstein:

Apollo riding his chariot across the Sun was appropriate to the grand scale of the proposed program.[380]

— Abe Silverstein, Release 69-36

Genealogy

See also

Notes

  1. ^ Attic, Ionic, Homeric and Koinē Greek: Ἀπόλλων, romanized: Apóllōn, genitive: Ἀπόλλωνος, romanized: Apóllōnos Attic–Ionic pronunciation: [a.pól.lɔːn], [a.pól.lɔː.nos]; Koine Greek: [aˈpol.lon], [aˈpol.lo.nos]
    Doric Greek: Ἀπέλλων, romanized: Apéllōn, Doric Greek pronunciation: [a.pel.lɔ̂ːn]; Arcadocypriot Greek: Ἀπείλων, romanized: Apeílōn, Arcadocypriot Greek: [a.pěː.lɔːn]; Aeolic Greek: Ἄπλουν, romanized: Áploun, Aeolic Greek: [á.ploːn]
    Latin: Apollō, genitive: Apollinis, Classical Latin: [äˈpɔ.lːʲoː], [äˈpɔ.lːʲɪ.nɪs̠]; Late Latin: [ɑˈpɔ.lːɔ], [ɑˈpɔ.lːi.nis]
  2. ^ Mousike (the art of the Muses) was an integral part of life in the ancient Greek world, and the term covered not only music but also dance, lyrics, theatre and the performance of poetry.

References

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  4. ^ Joseph Fontenrose, "Apollo and Sol in the Latin poets of the first century BC", Transactions of the American Philological Association 30 (1939), pp 439–55; "Apollo and the Sun-God in Ovid", American Journal of Philology 61 (1940) pp 429–44; and "Apollo and Sol in the Oaths of Aeneas and Latinus" Classical Philology 38.2 (April 1943), pp. 137–138.
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  34. ^ The epithet "Smintheus" has historically been confused with σμίνθος, "mouse", in association with Apollo's role as a god of disease
  35. ^ Suda, nu, 31
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  37. ^ Euripides, Andromache 901
  38. ^ παιών
  39. ^ κλάρος
  40. ^ Pausanias, Description of Greece, 1.32.2
  41. ^ Μουσαγέτας in Liddell and Scott.
  42. ^ Homer, Odyssey 17.494
  43. ^ See ἀκερσεκόμης
  44. ^ Pausanias, Description of Greece, § 3.25.3
  45. ^ Miranda J. Green, Dictionary of Celtic Myth and Legend, Thames and Hudson Ltd, 1997
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  48. ^ W.J. Wedlake, The Excavation of the Shrine of Apollo at Nettleton, Wiltshire, 1956–1971, Society of Antiquaries of London, 1982.
  49. ^ M. Szabo, The Celtic Heritage in Hungary (Budapest 1971)
  50. ^ a b Divinites et sanctuaires de la Gaule, E. Thevonat, 1968, Paris
  51. ^ a b La religion des Celtes, J. de Vries, 1963, Paris
  52. ^ J. Le Gall, Alesia, archeologie et histoire (Paris 1963).
  53. ^ Corpus Inscriptionum Latinarum XIII
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  67. ^ "The conception that the diseases come from invisible shots sent by magicians or supernatural beings is common in primitive people and also in European folklore. In North-Europe they speak of the "Elf-shots". In Sweden where the Lapps were called magicians, they speak of the "Lappen-shots". Martin Nilsson (1967). Vol I, p. 541
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  79. ^ Paul Kretschmer (1936). Glotta XXIV p. 250. Martin Nilsson (1967). Vol I, p. 559.
  80. ^ "EDIANA - Corpus". www.ediana.gwi.uni-muenchen.de. Retrieved 8 March 2018.
  81. ^ "The Archaeological Exploration of Sardis". sardisexpedition.org. Retrieved 8 March 2018.
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  84. ^ de Grummond, Nancy Thomson (2006) Etruscan Myth, Sacred History, and Legend. (Philadelphia, Pennsylvania: University of Pennsylvania Museum of Archaeology and Anthropology); Mackenzie, Donald A. (2005) Myths of Babylonia and Assyria (Gutenberg)
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  86. ^ "You Apollo Smintheus, let my tears become your arrows against the Danaans, for revenge". Iliad 1.33 (A 33).
  87. ^ An ancient aetiological myth connects sminthos with mouse and suggests Cretan origin. Apollo is the mouse-god (Strabo 13.1.48).
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  118. ^ Prophecy centre of Apollo Clarius
  119. ^ Bresson (2007) 154-5, citing the excavations reports of Özgünel (2001).
  120. ^ Robertson p. 333
  121. ^ Suda, pi.3130
  122. ^ 1800-year-old stele on way back from Italy after 23 years
  123. ^ Slab with marching ancient Greek warriors discovered at Apollo temples on ancient black sea island in Bulgaria's Sozopol
  124. ^ Strabo, Geography, 16.3.2.
  125. ^ Photius, Bibliotheca excerpts, 190.51
  126. ^ a b Robertson pp. 200-201
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  130. ^ Livy 34.43
  131. ^ A topographical dictionary of Ancient Rome
  132. ^ Testa, Michael (19 March 2002). . Times of Malta. Archived from the original on 13 April 2016.
  133. ^ Homer, Iliad 21.499
  134. ^ Plutarch, Moralia 657e
  135. ^ a b c Callimachus, Hymn to Delos
  136. ^ a b c d Homer, Hymn to Apollo
  137. ^ Hesiod (2007). Works and Days. doi:10.4159/dlcl.hesiod-works_days.2007.
  138. ^ Theognis, Fragment 1. 5
  139. ^ Alcaeus, Hymn to Apollo
  140. ^ Himerius, Oration
  141. ^ Virgil, Aeneid, 3.80
  142. ^ Nonnus, Dionysiaca
  143. ^ ἑβδομαγενής in Liddell and Scott.
  144. ^ Pindar, Pindar, Olympian Ode
  145. ^ Apollonius Rhodius, Argonautica, 2. 674.
  146. ^ a b c d e f g h i Callimachus, Hymn II to Apollo.
  147. ^ a b Joseph Eddy Fontenrose, Python: A Study of Delphic Myth and Its Origins
  148. ^ Plutarch, de his qui sero a num. pun. p. 557F
  149. ^ Anna Afonasina, Shamanism and the Orphic tradition
  150. ^ Fritz Graf, Apollo
  151. ^ Apollonius Rhodius, Argonautica, 4. 594.
  152. ^ Timothy P. Bridgman Hyperboreans: Myth and History in Celtic-Hellenic Contacts
  153. ^ Homeric Hymn 4 to Hermes 550.
  154. ^ Diodorus Siculus, 5.74.5.
  155. ^ Aeschylus, Eumenides 1; Orphic Hymn 79 to Themis (Athanassakis and Wolkow, p. 62).
  156. ^ Children of the Gods by Kenneth McLeish, p. 32.
  157. ^ Euripides Iphigenia in Tauris
  158. ^ John Opsopaus, The Oracles of Apollo: Practical Ancient Greek Divination for Today
  159. ^ Pindar's Paeans: A Reading of the Fragments with a Survey of the Genre
  160. ^ John Lemprière, Bibliotheca Classica
  161. ^ The Uses of Greek Mythology By Ken Dowden
  162. ^ Aristonous: Paean To Apollo
  163. ^ Apollo, Fritz Graf
  164. ^ Timothy P. Bridgman, Hyperboreans: Myth and History in Celtic-Hellenic Contacts
  165. ^ Benjamin Acosta-Hughes, Luigi Lehnus, Susan Stephens - Brill's Companion to Callimachus
  166. ^ Scholia on Pindar, Pythian Odes 4.160 citing Pherecydes
  167. ^ a b c Apollodorus, 3.10.4.
  168. ^ a b c Apollodorus, 1.9.15.
  169. ^ a b Hyginus, Fabulae 50-51.
  170. ^ Hyginus, Fabulae 10
  171. ^ Apollodorus, Bibliotheca 2.5
  172. ^ Homer, The Iliad 21.434
  173. ^ Pindar, Olympian Odes viii. 39, &c.
  174. ^ Hesiod, Catalogues of Women Fragment 83
  175. ^ Stesichorus, Fr. 108; Tzetzes, On Lycophron 266; Porphyry in his Omissions states that Ibycus, Alexander, Euphorion and Lycophron all made Hector the son of Apollo.
  176. ^ Apollodorus, 2.4.12.
  177. ^ Apollodorus, 2.5.3.
  178. ^ Antoninus Liberalis, Metamorphoses 6; Grimal, s.v. Periphas (2), p. 359.
  179. ^ Plato, The Symposium
  180. ^ Pindar, Olympian Ode 6
  181. ^ Apollonius Rhodius. Argonautica ii, 846 ff
  182. ^ The Cyclopedia, Or, Universal Dictionary of Arts, Sciences, and Literature, Volume 37
  183. ^ Plato, Laws 653.4
  184. ^ The prefix A means "without" or "not", and polloi means "many", thus Apollo means "not many" or "united", referring to his ability to create harmony.
  185. ^ Plato, Cratylus
  186. ^ Aelian, On the nature of Animals 11. 1
  187. ^ Aelian, Varia Historia, 2. 26
  188. ^ Diogenes Laërtius, 8.13
  189. ^ Iamblichus, Vit. Pyth. 8.91.141
  190. ^ Landels, John G (1999) Music in Ancient Greece and Rome
  191. ^ Iliad (i. 603)
  192. ^ Detienne, Marcel (2001) Forgetting Delphi between Apollo and Dionysus
  193. ^ "Homeric Hymn to Hermes (IV, 1-506)". Perseus. Retrieved 18 March 2018.
  194. ^ Diodorus Siculus[incomplete short citation]
  195. ^ Hard, p. 162.
  196. ^ Norman O. Brown, Hermes the thief[page needed]
  197. ^ a b Apuleius, Florida 3.2
  198. ^ a b Diodorus Siculus, Library of History 5. 75. 3
  199. ^ Philostratus the Younger, Imagines 2 (trans. Fairbanks)
  200. ^ Man Myth and Magic by Richard Cavendish
  201. ^ Hyginus, Fabulae 165.
  202. ^ Apostle Arne Horn, The Book of Eusebius #4
  203. ^ Homer, Iliad, 11.20–23.
  204. ^ Eustathius on Iliad; cf. also scholia on the same passage
  205. ^ Homer, Hymn to Pythian Apollo
  206. ^ Apollonius of Rhodes, Argonautica
  207. ^ John Potter, Archaeologia Graeca: Or, The Antiquities of Greece, Volume 1
  208. ^ Homer, the Ilaid 1
  209. ^ Hyginus, Fabulae 150.
  210. ^ Eugammon of Cyrene, Telegony Fragment
  211. ^ Benjamin Sammons, Device and Composition in the Greek Epic Cycle
  212. ^ Nonnus, Dionysiaca 13
  213. ^ Nonnus, Dionysiaca 27
  214. ^ Nonnus, Dionysiaca 24
  215. ^ Statius, Thebaid 7
  216. ^ Apollodorus, 1.6.2.
  217. ^ Pindar, Pythian 8.12–18.
  218. ^ Grimal, s.v. Aloadae, p. 34.
  219. ^ Homer, Odyssey 11.305.
  220. ^ Hyginus, Fabulae 28.
  221. ^ Philostratus the Elder, Imagines 2.19.
  222. ^ Herodotus, Histories 5. 7. 10
  223. ^ Orphic Hymn 34 to Apollon, 21 (Athanassakis and Wolkow, pp. 30–31).
  224. ^ Diodorus Siculus, Library of History, 5. 62. 3-4
  225. ^ Valerius Flaccus, Argonautica 4. 60
  226. ^ a b Strabo, Geography, 10.2.8.
  227. ^ a b c Ptolemy Hephaestion, New History Book 7
  228. ^ Aelian, On Animals 11. 8
  229. ^ "The love-stories themselves were not told until later." Karl Kerenyi, The Gods of the Greeks 1951:140.
  230. ^ Hyginus, Fabulae 203.
  231. ^ Ovid, Metamorphoses 1.452-567; Tripp, s.v. Daphne.
  232. ^ Apollodorus, 1.3.4.
  233. ^ Scholiast on Apollonius Rhodius, Arg. iv. 828
  234. ^ Scholia on Tzetzes' Exegesis in Iliadem 1.126 [= Hesiod Catalogue of Women fr. 83].
  235. ^ Pausanias, Description of Greece 9
  236. ^ Antoninus Liberalis, Metamorphoses 12; Ovid, Metamorphoses 7.350; Smith 1873, s.v. Cycnus (1).
  237. ^ Stesichorus, Fr.108
  238. ^ Antoninus Liberalis, Metamorphoses, 32; Ovid, Metamorphoses 9.330.
  239. ^ Pausanias, 9.10.5–6.
  240. ^ Ovid, Metamorphoses 10.143 ff.
  241. ^ αἰαῖ, αἴ in Liddell and Scott.
  242. ^ Smith 1890, s.v. Hyacinthia.
  243. ^ Ovid, Metamorphoses 10.106-10.142; Tripp, s.v. Cyparissus.
  244. ^ Callimachus, Hymn to Apollo, 49.
  245. ^ a b Plutarch, Life of Numa, 4.5.
  246. ^ Keaveney, Arthur (1 January 1984). "A Note on Servius, Ad Aeneid 7, 637". Philologus. 128 (1–2): 138–139. doi:10.1524/phil.1984.128.12.138. ISSN 2196-7008. S2CID 164720549.
  247. ^ Plutarch, Amatorius 17
  248. ^ Ovid, Ars Amatoria 2.239
  249. ^ Tibullus, Elegies 2.3
  250. ^ Tibullus, Elegies 2
  251. ^ Pepin, Ronald E. (2008). The Vatican Mythographers. Fordham Univ Press. ISBN 9780823228928.
  252. ^ Ptolemy Hephaestion, New History Book 4 (summary from Photius, Myriobiblon 190)
  253. ^ Nonnus, Dionysiaca, 11. 258; 19. 181.
  254. ^ Valerius Flaccus, Argonautica 4.465
  255. ^ Pindar, Pythian Ode 2 lines 15-17 with scholia
  256. ^ Photius, 'Bibliotheca excerpts'
  257. ^ Antoninus Liberalis, Metamorphoses, 23 [= Hesiod, Megalai Ehoiai fr. 16]; Smith 1873, s.v. Hymen; Grimal, s.v. Hymenaeus.
  258. ^ Smith 1873, s.v. Iapis.
  259. ^ Plutarch, Numa 4.5; cf. Hyginus, De Astronomica, 2.14.
  260. ^ Plutarch, Of the Names of Rivers and Mountains, and Of Such Things as are to be Found Therein
  261. ^ Apollonius Rhodius, 1491 ff.
  262. ^ a b c d Murray, John (1833). A Classical Manual, being a Mythological, Historical and Geographical Commentary on Pope's Homer, and Dryden's Aeneid of Virgil with a Copious Index. Albemarle Street, London. p. 18.
  263. ^ Antoninus Liberalis, Metamorphoses, 30.
  264. ^ Scholia on Apollonius Rhodius, 1491 ff.
  265. ^ Servius on Virgil's Eclogue 1, 65; Stephanus of Byzantium, s.v. Ὄαξος
  266. ^ Pausanias, 10.6.5.
  267. ^ Pausanias, 10.16.5.
  268. ^ Apollodorus, 3.10.1.
  269. ^ Pseudo-Plutarch, On Rivers, 7.1.
  270. ^ Photius, Lexicon s. v. Linos
  271. ^ Servius on Virgil's Eclogue 1, 65
  272. ^ Apollodorus, 3.1.2.
  273. ^ Photius, Lexicon, s. v. Eumolpidai
  274. ^ Pliny the Elder, Naturalis Historia, 7. 56 - 57 p. 196
  275. ^ Apollodorus, 1.3.2.
  276. ^ Peck, s.v. Ialĕmus.
  277. ^ a b c d Hyginus, Fabulae 161.
  278. ^ Pausanias, 10.6.3.
  279. ^ Ovid, Metamorphoses 11.317ff..
  280. ^ Pausanias, 2.5.8.
  281. ^ Parada, s.v. Chrysothemis, p. 47; Hyginus, De Astronomica 2.25.1.
  282. ^ Hard, p. 149; Diodorus Siculus, 5.74.6; Homeric Hymn to Asclepius (16), 1–4.
  283. ^ Pausanias, 10.6.3; Hyginus, Fabulae 161.
  284. ^ Euripides, Ion 10.
  285. ^ Hyginus, Fabulae 161; Smith, s.v. Aristaeus.
  286. ^ Scholia on Apollonius Rhodius, Argonautica, 2. 498
  287. ^ Tzetzes on Lycophron, 77
  288. ^ Tzetzes on Lycophron 480; Scholia on Apollonius Rhodius, Argonautica, 1.1213
  289. ^ Antoninus Liberalis, 32.
  290. ^ Pindar, Olympian Odes 6.35 ff.; Pausanias, Description of Greece 6.2.5; Smith, s.v. Iamus.
  291. ^ Scholia on Apollonius Rhodius, Argonautica 4.828, referring to "Hesiod", Megalai Ehoiai fr.
  292. ^ Smith, s.v. Amphiaraus; Hyginus, Fabulae 70.
  293. ^ Stesichorus, Fr. 108; Tzetzes, On Lycophron; Porphyry in his Omissions states that Ibycus, Alexander, Euphorion and Lycophron all made Hector the son of Apollo.
  294. ^ Antoninus Liberalis, Metamorphoses 12.
  295. ^ Servius on Aeneid, 3. 332
  296. ^ Stephanus of Byzantium s.v. Patara.
  297. ^ nymph or daughter of Xanthus
  298. ^ Pausanias, Description of Greece, 9.10.6.
  299. ^ Pausanias, Description of Greece, 9.10.6, 26.1.
  300. ^ Antoninus Liberalis, 13.
  301. ^ Photius, Lexicon, s.v. Kynneios.
  302. ^ Parada, s.v. Lycomedes (3), p. 108; Pausanias, 7.4.1.
  303. ^ Apollodorus, 1.7.6.
  304. ^ Apollodorus, E.3.23.
  305. ^ Diodorus Siculus, 5.62.1; Smith, s.v. Rhoeo.
  306. ^ eponym of the island Ceos
  307. ^ Etymologicum Magnum 507, 54, under Keios
  308. ^ eponym of the tribe Cicones
  309. ^ Etymologicum Magnum 513, 37, under Kikones
  310. ^ Plutarch, Lucullus 23.6.
  311. ^ Pausanias, 2.6.7; Brill's New Pauly, s.v. Zeuxippus (2).
  312. ^ Tzetzes, Chiliades 13.599–600; Alciphron, Letters 1.16.
  313. ^ Nonnus, Dionysiaca 33.66–70; Catullus, 61.
  314. ^ Licymnius, fr. 768a.
  315. ^ Stephanus of Byzantium, s. v. Galeōtai
  316. ^ Pausanias, 9.40.6.
  317. ^ Thus scholia on Paus. 9. 23. 6, with reference to Pindar. The relevant passage in Stephanus in fact reads: "Acraephia... was founded either by Athamas or by Acraepheus, son of Apollo. The mountain is named after Ptous, son of the aforesaid individual (τοῦ αὐτοῦ) and Euxippe". The version given in scholia on Pausanias has prompted several scholars to emend "Euxippe" to "Zeuxippe", and to assume that "τοῦ αὐτοῦ" refers to Apollo rather than Acraepheus. Such an interpretation, however, has been contested on the strength of the facts that Stephanus must have closely followed Herodianus, where the parents' names are unambiguously Acraepheus and Euxippe, and that the passage in scholia on Pausanias allows for an alternate understanding that doesn't necessarily make Apollo and Zeuxippe parents of Ptous. See Realencyclopädie der Classischen Altertumswissenschaft, Band XXIII, Halbband 46, Psamathe-Pyramiden (1959), s. 1890.
  318. ^ Stephanus of Byzantium, s. v. Akraiphia
  319. ^ Scholia on Pindar, Pythian Ode 4. 181
  320. ^ a b c Murray, John (1833). A Classical Manual, being a Mythological, Historical and Geographical Commentary on Pope's Homer, and Dryden's Aeneid of Virgil with a Copious Index. Albemarle Street, London. p. 19.
  321. ^ Suda s. v. Marathōn
  322. ^ Stephanus of Byzantium s. v Megara
  323. ^ Antoninus Liberalis, Metamorphoses 4.
  324. ^ Pausanias, Description of Greece, 8.25.4.
  325. ^ Stephanus of Byzantium s. v. Ogkeion
  326. ^ Servius on Aeneid, 10. 179
  327. ^ Eumelus fr. 35 as cited from Tzetzes on Hesiod, 23
  328. ^ Apollodorus, 1.7.8–9; cf. Homer, Iliad 9.557–560.
  329. ^ Statius, Thebaid 1.696 ff.
  330. ^ Eustath. ad Hom. p. 1197
  331. ^ The Oxford Encyclopedia of Ancient Greece and Rome s.v. Artemis, p. 268
  332. ^ G. Shipley, "The Extent of Spartan Territory in the Late Classical and Hellenistic Periods", The Annual of the British School at Athens, 2000.
  333. ^ Rufus B. Richardson, "A Temple in Eretria" The American Journal of Archaeology and of the History of the Fine Arts, 10.3 (July - September 1895:326–337); Paul Auberson, Eretria. Fouilles et Recherches I, Temple d'Apollon Daphnéphoros, Architecture (Bern, 1968). See also Plutarch, Pythian Oracle, 16.
  334. ^ a b Carol M. Mooney, B.A., Hekate : Her Role And Character In Greek Literature From Before The Fifth Century B.C.
  335. ^ "APOLLO, THE YOUNG, AND THE CITY - KEY THEMES - Apollo - Fritz Graf".
  336. ^ Peter Dawkins, The Shakespeare Enigma
  337. ^ Cicero, De Natura Deorum 3.22.
  338. ^ Homer, Iliad 15.308.
  339. ^ 1.Homer, Iliad, Euripides, Ion, Aeschylus, Oresteia
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  341. ^ "Koronis". Theoi. Retrieved 30 July 2013.
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  343. ^ Livy 3.63.7, 4.25.3.
  344. ^ Livy 25.12.
  345. ^ J. H. W. G. Liebeschuetz (1979). Continuity and Change in Roman Religion. Oxford: Oxford University Press. pp. 82–85. ISBN 978-0-19-814822-7.
  346. ^ Suetonius, Augustus 18.2; Cassius Dio 51.1.1–3.
  347. ^ Cassius Dio 53.1.3.
  348. ^ Inscriptiones Latinae Selectae 5050, translated by Beard, Mary; North, John; Price, Simon (1998). Religions of Rome: Volume 2: A Sourcebook. Cambridge: Cambridge University Press. p. 5.7b. ISBN 978-0-521-45015-7.
January 08, 2023
apollo, this, article, about, greek, roman, spaceflight, program, program, other, uses, disambiguation, phoebus, redirects, here, other, uses, phoebus, disambiguation, olympian, deities, classical, greek, roman, religion, greek, roman, mythology, national, div. This article is about the Greek and Roman god For the spaceflight program see Apollo program For other uses see Apollo disambiguation Phoebus redirects here For other uses see Phoebus disambiguation Apollo a is one of the Olympian deities in classical Greek and Roman religion and Greek and Roman mythology The national divinity of the Greeks Apollo has been recognized as a god of archery music and dance truth and prophecy healing and diseases the Sun and light poetry and more One of the most important and complex of the Greek gods he is the son of Zeus and Leto and the twin brother of Artemis goddess of the hunt Seen as the most beautiful god and the ideal of the kouros ephebe or a beardless athletic youth Apollo is considered to be the most Greek of all the gods citation needed Apollo is known in Greek influenced Etruscan mythology as Apulu 2 ApolloGod of oracles healing archery music and arts sunlight knowledge herds and flocks and protection of the youngMember of the Twelve Olympians and the Dii ConsentesApollo Belvedere c 120 140 CEAbodeMount OlympusPlanetSunMercury 1 antiquity AnimalsRaven swan wolfSymbolLyre laurel wreath python bow and arrows swordTreelaurel cypressDaySunday hemera Apollōnos MountA chariot drawn by swansPersonal informationBornDelosParentsZeus and LetoSiblingsArtemis twin Aeacus Angelos Aphrodite Ares Athena Dionysus Eileithyia Enyo Eris Ersa Hebe Helen of Troy Hephaestus Heracles Hermes Minos Pandia Persephone Perseus Rhadamanthus the Graces the Horae the Litae the Muses the MoiraiChildrenAsclepius Aristaeus Corybantes Hymenaeus Apollonis Amphiaraus Anius Apis Cycnus Eurydice Hector Linus of Thrace Lycomedes Melaneus Melite Miletus Mopsus Oaxes Oncius Orpheus Troilus Phemonoe Philammon Tenerus Trophonius and various othersThis article contains special characters Without proper rendering support you may see question marks boxes or other symbols As the patron deity of Delphi Apollo Pythios Apollo is an oracular god the prophetic deity of the Delphic Oracle Apollo is the god who affords help and wards off evil various epithets call him the averter of evil Medicine and healing are associated with Apollo whether through the god himself or mediated through his son Asclepius Apollo delivered people from epidemics yet he is also a god who could bring ill health and deadly plague with his arrows The invention of archery itself is credited to Apollo and his sister Artemis Apollo is usually described as carrying a silver or golden bow and a quiver of silver or golden arrows Apollo s capacity to make youths grow is one of the best attested facets of his panhellenic cult persona As a protector of the young kourotrophos Apollo is concerned with the health and education of children He presided over their passage into adulthood Long hair which was the prerogative of boys was cut at the coming of age ephebeia and dedicated to Apollo Apollo is an important pastoral deity and was the patron of herdsmen and shepherds Protection of herds flocks and crops from diseases pests and predators were his primary duties On the other hand Apollo also encouraged founding new towns and establishment of civil constitution He is associated with dominion over colonists He was the giver of laws and his oracles were consulted before setting laws in a city As the god of mousike b Apollo presides over all music songs dance and poetry He is the inventor of string music and the frequent companion of the Muses functioning as their chorus leader in celebrations The lyre is a common attribute of Apollo In Hellenistic times especially during the 5th century BCE as Apollo Helios he became identified among Greeks with Helios the personification of the Sun 3 In Latin texts however there was no conflation of Apollo with Sol among the classical Latin poets until 1st century CE 4 Apollo and Helios Sol remained separate beings in literary and mythological texts until the 5th century CE Contents 1 Etymology 1 1 Greco Roman epithets 1 1 1 Sun 1 1 2 Wolf 1 1 3 Origin and birth 1 1 4 Place of worship 1 1 5 Healing and disease 1 1 6 Founder and protector 1 1 7 Prophecy and truth 1 1 8 Music and arts 1 1 9 Archery 1 1 10 Appearance 1 1 11 Amazons 1 1 12 Other 1 2 Celtic epithets and cult titles 2 Origins 2 1 Healer and god protector from evil 2 2 Dorian origin 2 3 Minoan origin 2 4 Anatolian origin 2 5 Proto Indo European 3 Oracular cult 3 1 Oracular shrines 4 Temples of Apollo 4 1 Greek temples 4 2 Etruscan and Roman temples 5 Mythology 5 1 Birth 5 2 Hyperborea 5 3 Childhood and youth 5 3 1 Python 5 3 2 Tityos 5 4 Admetus 5 5 Niobe 5 6 Building the walls of Troy 5 7 Trojan War 5 8 Heracles 5 9 Periphas 5 10 Plato s concept of soulmates 5 11 Nurturer of the young 5 12 God of music 5 12 1 Apollo s lyre 5 12 2 Contest with Pan 5 12 3 Contest with Marsyas 5 12 4 Contest with Cinyras 5 13 Patron of sailors 5 14 Wars 5 14 1 Titanomachy 5 14 2 Trojan War 5 14 3 Telegony war 5 14 4 Indian war 5 14 5 Theban war 5 15 Slaying of giants 5 15 1 Gigantomachy 5 15 2 Aloadae 5 15 3 Phorbas 5 16 Other stories 5 16 1 Molpadia and Parthenos 5 16 2 Prometheus 5 16 3 The rock of Leukas 5 17 Female lovers 5 18 Male lovers 5 19 Children 5 20 Failed love attempts 5 21 Female counterparts 5 21 1 Artemis 5 21 2 Hecate 5 21 3 Athena 5 22 Apollo in the Oresteia 5 23 Roman Apollo 6 Festivals 7 Attributes and symbols 8 Apollo in the arts 8 1 Archaic sculpture 8 2 Classical sculpture 8 3 Hellenistic Greece Rome 9 Modern reception 9 1 Postclassical art and literature 9 1 1 Dance and music 9 1 2 Books 9 1 3 Film 9 1 4 Video games 9 2 Psychology and philosophy 9 3 Spaceflight 10 Genealogy 11 See also 12 Notes 13 References 14 Sources 14 1 Primary sources 14 2 Secondary sources 15 External linksEtymology Apollo fresco from Pompeii 1st century AD Apollo seated with lyre Porphyry and marble 2nd century AD Farnese collection Naples Italy Apollo Attic Ionic and Homeric Greek Ἀpollwn Apollōn GEN Ἀpollwnos Doric Ἀpellwn Apellōn Arcadocypriot Ἀpeilwn Apeilōn Aeolic Ἄployn Aploun Latin Apollō The name Apollo unlike the related older name Paean is generally not found in the Linear B Mycenean Greek texts although there is a possible attestation in the lacunose form pe rjo Linear B 𐀟𐁊 on the KN E 842 tablet 5 6 7 though it has also been suggested that the name might actually read Hyperion u pe rjo ne 8 The etymology of the name is uncertain The spelling Ἀpollwn pronounced a pol lɔːn in Classical Attic had almost superseded all other forms by the beginning of the common era but the Doric form Apellon Ἀpellwn is more archaic as it is derived from an earlier Ἀpeljwn It probably is a cognate to the Doric month Apellaios Ἀpellaῖos 9 and the offerings apellaia ἀpellaῖa at the initiation of the young men during the family festival apellai ἀpellai 10 11 According to some scholars the words are derived from the Doric word apella ἀpella which originally meant wall fence for animals and later assembly within the limits of the square 12 13 Apella Ἀpella is the name of the popular assembly in Sparta 12 corresponding to the ecclesia ἐkklhsia R S P Beekes rejected the connection of the theonym with the noun apellai and suggested a Pre Greek proto form Apalyun 14 Several instances of popular etymology are attested from ancient authors Thus the Greeks most often associated Apollo s name with the Greek verb ἀpollymi apollymi to destroy 15 Plato in Cratylus connects the name with ἀpolysis apolysis redemption with ἀpoloysis apolousis purification and with ἁploῦn h aploun simple 16 in particular in reference to the Thessalian form of the name Ἄployn and finally with Ἀeiballwn aeiballon ever shooting Hesychius connects the name Apollo with the Doric ἀpella apella which means assembly so that Apollo would be the god of political life and he also gives the explanation shkos sekos fold in which case Apollo would be the god of flocks and herds 17 In the ancient Macedonian language pella pella means stone 18 and some toponyms may be derived from this word Pella Pella 19 the capital of ancient Macedonia and Pellhnh Pellene Pellene 20 The Hittite form Apaliunas dx ap pa li u na as is attested in the Manapa Tarhunta letter 21 The Hittite testimony reflects an early form Apeljōn which may also be surmised from comparison of Cypriot Ἀpeilwn with Doric Ἀpellwn 22 The name of the Lydian god Qldans kʷʎdans may reflect an earlier kʷalyan before palatalization syncope and the pre Lydian sound change y gt d 23 Note the labiovelar in place of the labial p found in pre Doric Ἀpeljwn and Hittite Apaliunas A Luwian etymology suggested for Apaliunas makes Apollo The One of Entrapment perhaps in the sense of Hunter 24 Greco Roman epithets Apollo s chief epithet was Phoebus ˈ f iː b e s FEE bes Foῖbos Phoibos Greek pronunciation pʰo i bos literally bright 25 It was very commonly used by both the Greeks and Romans for Apollo s role as the god of light Like other Greek deities he had a number of others applied to him reflecting the variety of roles duties and aspects ascribed to the god However while Apollo has a great number of appellations in Greek myth only a few occur in Latin literature Sun Aegletes e ˈ ɡ l iː t iː z e GLEE teez Aἰglhths Aigletes from aἴglh light of the sun 26 Helius ˈ h iː l i e s HEE lee es Ἥlios Helios literally sun 27 Lyceus l aɪ ˈ s iː e s ly SEE es Lykeios Lykeios from Proto Greek lykh light The meaning of the epithet Lyceus later became associated with Apollo s mother Leto who was the patron goddess of Lycia Lykia and who was identified with the wolf lykos 28 Phanaeus f e ˈ n iː e s fe NEE es Fanaῖos Phanaios literally giving or bringing light Phoebus ˈ f iː b e s FEE bes Foῖbos Phoibos literally bright his most commonly used epithet by both the Greeks and Romans Sol Roman s ɒ l sun in LatinWolf Lycegenes l aɪ ˈ s ɛ dʒ en iː z ly SEJ en eez Lykhgenhs Lukegenes literally born of a wolf or born of Lycia Lycoctonus l aɪ ˈ k ɒ k t e n e s ly KOK te nes Lykoktonos Lykoktonos from lykos wolf and kteinein to kill Origin and birth Apollo s birthplace was Mount Cynthus on the island of Delos Cynthius ˈ s ɪ n 8 i e s SIN thee es Kyn8ios Kunthios literally Cynthian Cynthogenes s ɪ n ˈ 8 ɒ dʒ ɪ n iː z sin THOJ in eez Kyn8ogenhs Kynthogenes literally born of Cynthus Delius ˈ d iː l i e s DEE lee es Dhlios Delios literally Delian Didymaeus ˌ d ɪ d ɪ ˈ m iː e s DID im EE es Didymaῖos Didymaios from didymos twin as the twin of Artemis Partial view of the temple of Apollo Epikurios healer at Bassae in southern Greece Place of worship Delphi and Actium were his primary places of worship 29 30 Acraephius e ˈ k r iː f i e s e KREE fee es Ἀkraifios Akraiphios literally Acraephian or Acraephiaeus e ˌ k r iː f i ˈ iː e s e KREE fee EE es Ἀkraifiaios Akraiphiaios Acraephian from the Boeotian town of Acraephia Ἀkraifia reputedly founded by his son Acraepheus 31 Actiacus ae k ˈ t aɪ e k e s ak TY e kes Ἄktiakos Aktiakos literally Actian after Actium Ἄktion Delphinius d ɛ l ˈ f ɪ n i e s del FIN ee es Delfinios Delphinios literally Delphic after Delphi Delfoi An etiology in the Homeric Hymns associated this with dolphins Epactaeus meaning god worshipped on the coast in Samos 32 Pythius ˈ p ɪ 8 i e s PITH ee es Py8ios Puthios from Py8w Pythō from the region around Delphi Smintheus ˈ s m ɪ n 8j uː s SMIN thewss Smin8eys Smintheus Sminthian that is of the town of Sminthos or Sminthe 33 near the Troad town of Hamaxitus 34 Napaian Apollo Ἀpollwn Napaῖos from the city of Nape at the island of Lesbos 35 Temple of the Delians at Delos dedicated to Apollo 478 BC 19th century pen and wash restoration Temple of Apollo Smintheus in Canakkale Province Turkey Apollo s sculpture Palazzo Giusti Verona Mannerism art with typical Contrapposto William Birnie Rhind Apollo 1889 1894 pediment sculpture former Sun Life Building Renfield Street Glasgow Healing and disease Acesius e ˈ s iː ʒ e s e SEE zhes Ἀkesios Akesios from ἄkesis healing Acesius was the epithet of Apollo worshipped in Elis where he had a temple in the agora 36 Acestor e ˈ s ɛ s t er e SESS ter Ἀkestwr Akestōr literally healer Culicarius Roman ˌ k j uː l ɪ ˈ k aer i e s KEW lih KARR ee es from Latin culicarius of midges Iatrus aɪ ˈ ae t r e s eye AT res Ἰatros Iatros literally physician 37 Medicus Roman ˈ m ɛ d ɪ k e s MED ik es physician in Latin A temple was dedicated to Apollo Medicus at Rome probably next to the temple of Bellona Paean ˈ p iː e n PEE en Paian Paian physician healer 38 Parnopius p ɑːr ˈ n oʊ p i e s par NOH pee es Parnopios Parnopios from parnops locust Founder and protector Agyieus e ˈ dʒ aɪ ɪ j uː s e JUY ih yooss Ἀgyieys Aguieus from ἄgyia street for his role in protecting roads and homes Alexicacus e ˌ l ɛ k s ɪ ˈ k eɪ k e s e LEK sih KAY kes Ἀle3ikakos Alexikakos literally warding off evil Apotropaeus e ˌ p ɒ t r e ˈ p iː e s e POT re PEE es Ἀpotropaios Apotropaios from ἀpotrepein to avert Archegetes ɑːr ˈ k ɛ dʒ e t iː z ar KEJ e teez Ἀrxhgeths Arkhegetes literally founder Averruncus Roman ˌ ae v e ˈ r ʌ ŋ k e s AV e RUNG kes from Latin averruncare to avert Clarius ˈ k l aer i e s KLARR ee es Klarios Klarios from Doric klaros allotted lot 39 Epicurius ˌ ɛ p ɪ ˈ k j ʊer i e s EP ih KURE ee es Ἐpikoyrios Epikourios from ἐpikoyreein to aid 27 Genetor ˈ dʒ ɛ n ɪ t er JEN ih ter Genetwr Genetōr literally ancestor 27 Nomius ˈ n oʊ m i e s NOH mee es Nomios Nomios literally pastoral Nymphegetes n ɪ m ˈ f ɛ dʒ ɪ t iː z nim FEJ ih teez Nymfhgeths Numphegetes from Nymfh Nymph and ἡgeths leader for his role as a protector of shepherds and pastoral life Patroos from patrῷos related to one s father for his role as father of Ion and founder of the Ionians as worshipped at the Temple of Apollo Patroos in Athens Sauroctunos lizard killer possibly a reference to his killing of PythonProphecy and truth Coelispex Roman ˈ s ɛ l ɪ s p ɛ k s SEL isp eks from Latin coelum sky and specere to look at Iatromantis aɪ ˌ ae t r e ˈ m ae n t ɪ s eye AT re MAN tis Ἰatromantis Iatromantis from ἰatros physician and mantis prophet referring to his role as a god both of healing and of prophecy Leschenorius ˌ l ɛ s k ɪ ˈ n ɔːr i e s LESS kin OR ee es Lesxhnorios Leskhenorios from lesxhnwr converser Loxias ˈ l ɒ k s i e s LOK see es Lo3ias Loxias from legein to say 27 historically associated with lo3os ambiguous Manticus ˈ m ae n t ɪ k e s MAN tik es Mantikos Mantikos literally prophetic Proopsios Proopsios meaning foreseer or first seen 40 Music and arts Musagetes m j uː ˈ s ae dʒ ɪ t iː z mew SAJ ih teez Doric Moysagetas Mousagetas from Moysa Muse and ἡgeths leader 41 Musegetes m j uː ˈ s ɛ dʒ ɪ t iː z mew SEJ ih teez Moyshgeths Mousegetes as the precedingArchery Aphetor e ˈ f iː t er e FEE ter Ἀfhtwr Aphetōr from ἀfihmi to let loose Aphetorus e ˈ f ɛ t er e s e FET er es Ἀfhtoros Aphetoros as the preceding Arcitenens Roman ɑːr ˈ t ɪ s ɪ n e n z ar TISS in enz literally bow carrying Argyrotoxus ˌ ɑːr dʒ er e ˈ t ɒ k s e s AR jer e TOK ses Ἀrgyroto3os Argyrotoxos literally with silver bow Clytotoxus ˌ k l aɪ t ɒ ˈ t ɒ k s e s KLY toh TOK ses Klytoto3os Klytotoxos he who is famous for his bow the renowned archer 42 Hecaergus ˌ h ɛ k i ˈ ɜːr ɡ e s HEK ee UR ges Ἑkaergos Hekaergos literally far shooting Hecebolus h ɪ ˈ s ɛ b el e s hiss EB el es Ἑkhbolos Hekebolos far shooting Ismenius ɪ z ˈ m iː n i e s iz MEE nee es Ἰsmhnios Ismenios literally of Ismenus after Ismenus the son of Amphion and Niobe whom he struck with an arrowAppearance Acersecomes Akersekomhs Akersekomes he who has unshorn hair the eternal ephebe 43 Chrysocomes k r aɪ ˈ s ɒ k oʊ m e s cry SOH koh miss Xrysokomhs Khrusokomes literally he who has golden hair Amazons Amazonius Ἀmazonios Pausanias at the Description of Greece writes that near Pyrrhichus there was a sanctuary of Apollo called Amazonius Ancient Greek Ἀmazonios with image of the god said to have been dedicated by the Amazons 44 Other Patroos Patrwos ancestral there is the Temple of Apollo Patroos at the Ancient Agora of AthensCeltic epithets and cult titles Apollo was worshipped throughout the Roman Empire In the traditionally Celtic lands he was most often seen as a healing and sun god He was often equated with Celtic gods of similar character 45 Apollo Atepomarus the great horseman or possessing a great horse Apollo was worshipped at Mauvieres Indre Horses were in the Celtic world closely linked to the sun 46 Apollo Belenus bright or brilliant This epithet was given to Apollo in parts of Gaul Northern Italy and Noricum part of modern Austria Apollo Belenus was a healing and sun god 47 Apollo Cunomaglus hound lord A title given to Apollo at a shrine at Nettleton Shrub Wiltshire May have been a god of healing Cunomaglus himself may originally have been an independent healing god 48 Apollo Grannus Grannus was a healing spring god later equated with Apollo 49 50 51 Apollo Maponus A god known from inscriptions in Britain This may be a local fusion of Apollo and Maponus Apollo Moritasgus masses of sea water An epithet for Apollo at Alesia where he was worshipped as god of healing and possibly of physicians 52 Apollo Vindonnus clear light Apollo Vindonnus had a temple at Essarois near Chatillon sur Seine in present day Burgundy He was a god of healing especially of the eyes 50 Apollo Virotutis benefactor of mankind Apollo Virotutis was worshipped among other places at Fins d Annecy Haute Savoie and at Jublains Maine et Loire 51 53 Origins The Omphalos in the Museum of Delphi The cult centers of Apollo in Greece Delphi and Delos date from the 8th century BCE The Delos sanctuary was primarily dedicated to Artemis Apollo s twin sister At Delphi Apollo was venerated as the slayer of the monstrous serpent Python For the Greeks Apollo was the most Greek of all the gods and through the centuries he acquired different functions In Archaic Greece he was the prophet the oracular god who in older times was connected with healing In Classical Greece he was the god of light and of music but in popular religion he had a strong function to keep away evil 54 Walter Burkert discerned three components in the prehistory of Apollo worship which he termed a Dorian northwest Greek component a Cretan Minoan component and a Syro Hittite component 55 Healer and god protector from evil Apollo Victorious over the Python by Pietro Francavilla 1591 depicting Apollo s victory over the serpent Python 56 The Walters Art Museum In classical times his major function in popular religion was to keep away evil and he was therefore called apotropaios ἀpotropaios averting evil and alexikakos ἀle3ikakos keeping off ill from v ἀle3w n kakon 57 Apollo also had many epithets relating to his function as a healer Some commonly used examples are paion paiwn literally healer or helper 58 epikourios ἐpikoyrios succouring oulios oὔlios healer baleful 59 and loimios loimios of the plague In later writers the word paion usually spelled Paean becomes a mere epithet of Apollo in his capacity as a god of healing 60 Apollo in his aspect of healer has a connection to the primitive god Paean Paiwn Paihwn who did not have a cult of his own Paean serves as the healer of the gods in the Iliad and seems to have originated in a pre Greek religion 61 It is suggested though unconfirmed that he is connected to the Mycenaean figure pa ja wo ne Linear B 𐀞𐀊𐀺𐀚 62 63 64 Paean was the personification of holy songs sung by seer doctors ἰatromanteis which were supposed to cure disease 65 Homer illustrated Paeon the god and the song both of apotropaic thanksgiving or triumph 66 Such songs were originally addressed to Apollo and afterwards to other gods to Dionysus to Apollo Helios to Apollo s son Asclepius the healer About the 4th century BCE the paean became merely a formula of adulation its object was either to implore protection against disease and misfortune or to offer thanks after such protection had been rendered It was in this way that Apollo had become recognized as the god of music Apollo s role as the slayer of the Python led to his association with battle and victory hence it became the Roman custom for a paean to be sung by an army on the march and before entering into battle when a fleet left the harbour and also after a victory had been won In the Iliad Apollo is the healer under the gods but he is also the bringer of disease and death with his arrows similar to the function of the Vedic god of disease Rudra 67 He sends a plague loimos to the Achaeans Knowing that Apollo can prevent a recurrence of the plague he sent they purify themselves in a ritual and offer him a large sacrifice of cows called a hecatomb 68 Dorian origin The Homeric Hymn to Apollo depicts Apollo as an intruder from the north 69 The connection with the northern dwelling Dorians and their initiation festival apellai is reinforced by the month Apellaios in northwest Greek calendars 70 The family festival was dedicated to Apollo Doric Ἀpellwn 71 Apellaios is the month of these rites and Apellon is the megistos kouros the great Kouros 72 However it can explain only the Doric type of the name which is connected with the Ancient Macedonian word pella Pella stone Stones played an important part in the cult of the god especially in the oracular shrine of Delphi Omphalos 73 74 Minoan origin Ornamented golden Minoan labrys George Huxley regarded the identification of Apollo with the Minoan deity Paiawon worshipped in Crete to have originated at Delphi 75 In the Homeric Hymn Apollo appeared as a dolphin and carried Cretan priests to Delphi where they evidently transferred their religious practices Apollo Delphinios or Delphidios was a sea god especially worshipped in Crete and in the islands 76 Apollo s sister Artemis who was the Greek goddess of hunting is identified with Britomartis Diktynna the Minoan Mistress of the animals In her earliest depictions she was accompanied by the Master of the animals a bow wielding god of hunting whose name has been lost aspects of this figure may have been absorbed into the more popular Apollo 77 Anatolian origin Illustration of a coin of Apollo Agyieus from Ambracia A non Greek origin of Apollo has long been assumed in scholarship 9 The name of Apollo s mother Leto has Lydian origin and she was worshipped on the coasts of Asia Minor The inspiration oracular cult was probably introduced into Greece from Anatolia which is the origin of Sibyl and where some of the oldest oracular shrines originated Omens symbols purifications and exorcisms appear in old Assyro Babylonian texts These rituals were spread into the empire of the Hittites and from there into Greece 78 Homer pictures Apollo on the side of the Trojans fighting against the Achaeans during the Trojan War He is pictured as a terrible god less trusted by the Greeks than other gods The god seems to be related to Appaliunas a tutelary god of Wilusa Troy in Asia Minor but the word is not complete 79 The stones found in front of the gates of Homeric Troy were the symbols of Apollo A western Anatolian origin may also be bolstered by references to the parallel worship of Artimus Artemis and Qldans whose name may be cognate with the Hittite and Doric forms in surviving Lydian texts 80 However recent scholars have cast doubt on the identification of Qldans with Apollo 81 The Greeks gave to him the name ἀgyieys agyieus as the protector god of public places and houses who wards off evil and his symbol was a tapered stone or column 82 However while usually Greek festivals were celebrated at the full moon all the feasts of Apollo were celebrated at the seventh day of the month and the emphasis given to that day sibutu indicates a Babylonian origin 83 The Late Bronze Age from 1700 to 1200 BCE Hittite and Hurrian Aplu was a god of plague invoked during plague years Here we have an apotropaic situation where a god originally bringing the plague was invoked to end it Aplu meaning the son of was a title given to the god Nergal who was linked to the Babylonian god of the sun Shamash 84 Homer interprets Apollo as a terrible god deinὸs 8eos who brings death and disease with his arrows but who can also heal possessing a magic art that separates him from the other Greek gods 85 In Iliad his priest prays to Apollo Smintheus 86 the mouse god who retains an older agricultural function as the protector from field rats 33 87 88 All these functions including the function of the healer god Paean who seems to have Mycenean origin are fused in the cult of Apollo Proto Indo European The Vedic Rudra has some similar functions with Apollo The terrible god is called the archer and the bow is also an attribute of Shiva 89 Rudra could bring diseases with his arrows but he was able to free people of them and his alternative Shiva is a healer physician god 90 However the Indo European component of Apollo does not explain his strong relation with omens exorcisms and with the oracular cult Oracular cult Columns of the Temple of Apollo at Delphi Greece Oracular tripod Unusually among the Olympic deities Apollo had two cult sites that had widespread influence Delos and Delphi In cult practice Delian Apollo and Pythian Apollo the Apollo of Delphi were so distinct that they might both have shrines in the same locality 91 Lycia was sacred to the god for this Apollo was also called Lycian 92 93 Apollo s cult was already fully established when written sources commenced about 650 BCE Apollo became extremely important to the Greek world as an oracular deity in the archaic period and the frequency of theophoric names such as Apollodorus or Apollonios and cities named Apollonia testify to his popularity Oracular sanctuaries to Apollo were established in other sites In the 2nd and 3rd century CE those at Didyma and Claros pronounced the so called theological oracles in which Apollo confirms that all deities are aspects or servants of an all encompassing highest deity In the 3rd century Apollo fell silent Julian the Apostate 359 361 tried to revive the Delphic oracle but failed 9 Oracular shrines Delos lions Apollo had a famous oracle in Delphi and other notable ones in Claros and Didyma His oracular shrine in Abae in Phocis where he bore the toponymic epithet Abaeus Ἀpollwn Ἀbaῖos Apollon Abaios was important enough to be consulted by Croesus 94 His oracular shrines include Abae in Phocis Bassae in the Peloponnese At Clarus on the west coast of Asia Minor as at Delphi a holy spring which gave off a pneuma from which the priests drank In Corinth the Oracle of Corinth came from the town of Tenea from prisoners supposedly taken in the Trojan War At Khyrse in Troad the temple was built for Apollo Smintheus In Delos there was an oracle to the Delian Apollo during summer The Hieron Sanctuary of Apollo adjacent to the Sacred Lake was the place where the god was said to have been born In Delphi the Pythia became filled with the pneuma of Apollo said to come from a spring inside the Adyton In Didyma an oracle on the coast of Anatolia south west of Lydian Luwian Sardis in which priests from the lineage of the Branchidae received inspiration by drinking from a healing spring located in the temple Was believed to have been founded by Branchus son or lover of Apollo In Hierapolis Bambyce Syria modern Manbij according to the treatise De Dea Syria the sanctuary of the Syrian Goddess contained a robed and bearded image of Apollo Divination was based on spontaneous movements of this image 95 At Patara in Lycia there was a seasonal winter oracle of Apollo said to have been the place where the god went from Delos As at Delphi the oracle at Patara was a woman In Segesta in Sicily Oracles were also given by sons of Apollo In Oropus north of Athens the oracle Amphiaraus was said to be the son of Apollo Oropus also had a sacred spring in Labadea 20 miles 32 km east of Delphi Trophonius another son of Apollo killed his brother and fled to the cave where he was also afterwards consulted as an oracle Temples of ApolloMain articles Ancient Greek temple and Roman temple Many temples were dedicated to Apollo in Greece and the Greek colonies They show the spread of the cult of Apollo and the evolution of the Greek architecture which was mostly based on the rightness of form and on mathematical relations Some of the earliest temples especially in Crete do not belong to any Greek order It seems that the first peripteral temples were rectangular wooden structures The different wooden elements were considered divine and their forms were preserved in the marble or stone elements of the temples of Doric order The Greeks used standard types because they believed that the world of objects was a series of typical forms which could be represented in several instances The temples should be canonic and the architects were trying to achieve this esthetic perfection 96 From the earliest times there were certain rules strictly observed in rectangular peripteral and prostyle buildings The first buildings were built narrowly in order to hold the roof and when the dimensions changed some mathematical relations became necessary in order to keep the original forms This probably influenced the theory of numbers of Pythagoras who believed that behind the appearance of things there was the permanent principle of mathematics 97 The Doric order dominated during the 6th and the 5th century BC but there was a mathematical problem regarding the position of the triglyphs which couldn t be solved without changing the original forms The order was almost abandoned for the Ionic order but the Ionic capital also posed an insoluble problem at the corner of a temple Both orders were abandoned for the Corinthian order gradually during the Hellenistic age and under Rome The most important temples are Greek temples Thebes Greece The oldest temple probably dedicated to Apollo Ismenius was built in the 9th century B C It seems that it was a curvilinear building The Doric temple was built in the early 7th century B C but only some small parts have been found 98 A festival called Daphnephoria was celebrated every ninth year in honour of Apollo Ismenius or Galaxius The people held laurel branches daphnai and at the head of the procession walked a youth chosen priest of Apollo who was called daphnephoros 99 Eretria According to the Homeric hymn to Apollo the god arrived to the plain seeking for a location to establish its oracle The first temple of Apollo Daphnephoros Apollo laurel bearer or carrying off Daphne is dated to 800 B C The temple was curvilinear hecatombedon a hundred feet In a smaller building were kept the bases of the laurel branches which were used for the first building Another temple probably peripteral was built in the 7th century B C with an inner row of wooden columns over its Geometric predecessor It was rebuilt peripteral around 510 B C with the stylobate measuring 21 00 x 43 00 m The number of pteron column was 6 x 14 100 101 Dreros Crete The temple of Apollo Delphinios dates from the 7th century B C or probably from the middle of the 8th century B C According to the legend Apollo appeared as a dolphin and carried Cretan priests to the port of Delphi 102 The dimensions of the plan are 10 70 x 24 00 m and the building was not peripteral It contains column bases of the Minoan type which may be considered as the predecessors of the Doric columns 103 Gortyn Crete A temple of Pythian Apollo was built in the 7th century B C The plan measured 19 00 x 16 70 m and it was not peripteral The walls were solid made from limestone and there was single door on the east side Thermon West Greece The Doric temple of Apollo Thermios was built in the middle of the 7th century B C It was built on an older curvilinear building dating perhaps from the 10th century B C on which a peristyle was added The temple was narrow and the number of pteron columns probably wooden was 5 x 15 There was a single row of inner columns It measures 12 13 x 38 23 m at the stylobate which was made from stones 104 Floor plan of the temple of Apollo Corinth Corinth A Doric temple was built in the 6th century B C The temple s stylobate measures 21 36 x 53 30 m and the number of pteron columns was 6 x 15 There was a double row of inner columns The style is similar with the Temple of Alcmeonidae at Delphi 105 The Corinthians were considered to be the inventors of the Doric order 104 Napes Lesbos An Aeolic temple probably of Apollo Napaios was built in the 7th century B C Some special capitals with floral ornament have been found which are called Aeolic and it seems that they were borrowed from the East 106 Cyrene Libya The oldest Doric temple of Apollo was built in c 600 B C The number of pteron columns was 6 x 11 and it measures 16 75 x 30 05 m at the stylobate There was a double row of sixteen inner columns on stylobates The capitals were made from stone 106 Naukratis An Ionic temple was built in the early 6th century B C Only some fragments have been found and the earlier made from limestone are identified among the oldest of the Ionic order 107 Floor plan of the temple of Apollo Syracuse Syracuse Sicily A Doric temple was built at the beginning of the 6th century B C The temple s stylobate measures 21 47 x 55 36 m and the number of pteron columns was 6 x 17 It was the first temple in Greek west built completely out of stone A second row of columns were added obtaining the effect of an inner porch 108 Selinus Sicily The Doric Temple C dates from 550 B C and it was probably dedicated to Apollo The temple s stylobate measures 10 48 x 41 63 m and the number of pteron columns was 6 x 17 There was portico with a second row of columns which is also attested for the temple at Syracuse 109 Delphi The first temple dedicated to Apollo was built in the 7th century B C According to the legend it was wooden made of laurel branches The Temple of Alcmeonidae was built in c 513 B C and it is the oldest Doric temple with significant marble elements The temple s stylobate measures 21 65 x 58 00 m and the number of pteron columns as 6 x 15 110 A fest similar with Apollo s fest at Thebes Greece was celebrated every nine years A boy was sent to the temple who walked on the sacred road and returned carrying a laurel branch dopnephoros The maidens participated with joyful songs 99 Chios An Ionic temple of Apollo Phanaios was built at the end of the 6th century B C Only some small parts have been found and the capitals had floral ornament 106 Abae Phocis The temple was destroyed by the Persians in the invasion of Xerxes in 480 B C and later by the Boeotians It was rebuilt by Hadrian 111 The oracle was in use from early Mycenaean times to the Roman period and shows the continuity of Mycenaean and Classical Greek religion 112 Floor plan of the Temple of Apollo at Bassae Bassae Peloponnesus A temple dedicated to Apollo Epikourios Apollo the helper was built in 430 B C and it was designed by Iktinos It combined Doric and Ionic elements and the earliest use of column with a Corinthian capital in the middle 113 The temple is of a relatively modest size with the stylobate measuring 14 5 x 38 3 metres 114 containing a Doric peristyle of 6 x 15 columns The roof left a central space open to admit light and air Delos A temple probably dedicated to Apollo and not peripteral was built in the late 7th century B C with a plan measuring 10 00 x 15 60 m The Doric Great temple of Apollo was built in c 475 B C The temple s stylobate measures 13 72 x 29 78 m and the number of pteron columns as 6 x 13 Marble was extensively used 106 Ambracia A Doric peripteral temple dedicated to Apollo Pythios Sotir was built in 500 B C and It is lying at the centre of the Greek city Arta Only some parts have been found and it seems that the temple was built on earlier sanctuaries dedicated to Apollo The temple measures 20 75 x 44 00 m at the stylobate The foundation which supported the statue of the god still exists 115 Temple of Apollo Didyma Didyma near Miletus The gigantic Ionic temple of Apollo Didymaios started around 540 B C The construction ceased and then it was restarted in 330 B C The temple is dipteral with an outer row of 10 x 21 columns and it measures 28 90 x 80 75 m at the stylobate 116 Clarus near ancient Colophon According to the legend the famous seer Calchas on his return from Troy came to Clarus He challenged the seer Mopsus and died when he lost 117 The Doric temple of Apollo Clarius was probably built in the 3rd century B C and it was peripteral with 6 x 11 columns It was reconstructed at the end of the Hellenistic period and later from the emperor Hadrian but Pausanias claims that it was still incomplete in the 2nd century B C 118 Hamaxitus Troad In Iliad Chryses the priest of Apollo addresses the god with the epithet Smintheus Lord of Mice related with the god s ancient role as bringer of the disease plague Recent excavations indicate that the Hellenistic temple of Apollo Smintheus was constructed at 150 125 B C but the symbol of the mouse god was used on coinage probably from the 4th century B C 119 The temple measures 40 00 x 23 00 m at the stylobate and the number of pteron columns was 8 x 14 120 Pythion Ancient Greek Py8ion this was the name of a shrine of Apollo at Athens near the Ilisos river It was created by Peisistratos and tripods placed there by those who had won in the cyclic chorus at the Thargelia 121 Setae Lydia The temple of Apollo Aksyros located in the city 122 Apollonia Pontica There were two temples of Apollo Healer in the city One from the Late Archaic period and the other from the Early Classical period 123 Ikaros island in the Persian Gulf modern Failaka Island There was a temple of Apollo on the island 124 Argos in Cyprus there was a temple of Apollo Erithios Ἐri8ioy Ἀpollwnos ἱerῷ 125 Etruscan and Roman temples Veii Etruria The temple of Apollo was built in the late 6th century B C and it indicates the spread of Apollo s culture Aplu in Etruria There was a prostyle porch which is called Tuscan and a triple cella 18 50 m wide 126 Falerii Veteres Etruria A temple of Apollo was built probably in the 4th 3rd century B C Parts of a teraccotta capital and a teraccotta base have been found It seems that the Etruscan columns were derived from the archaic Doric 126 A cult of Apollo Soranus is attested by one inscription found near Falerii 127 Plan of the Temple of Apollo Pompeii Pompeii Italy The cult of Apollo was widespread in the region of Campania since the 6th century B C The temple was built in 120 B C but its beginnings lie in the 6th century B C It was reconstructed after an earthquake in A D 63 It demonstrates a mixing of styles which formed the basis of Roman architecture The columns in front of the cella formed a Tuscan prostyle porch and the cella is situated unusually far back The peripteral colonnade of 48 Ionic columns was placed in such a way that the emphasis was given to the front side 128 Rome The temple of Apollo Sosianus and the temple of Apollo Medicus The first temple building dates to 431 B C and was dedicated to Apollo Medicus the doctor after a plague of 433 B C 129 It was rebuilt by Gaius Sosius probably in 34 B C Only three columns with Corinthian capitals exist today It seems that the cult of Apollo had existed in this area since at least to the mid 5th century B C 130 Rome The temple of Apollo Palatinus was located on the Palatine hill within the sacred boundary of the city It was dedicated by Augustus on 28 B C The facade of the original temple was Ionic and it was constructed from solid blocks of marble Many famous statues by Greek masters were on display in and around the temple including a marble statue of the god at the entrance and a statue of Apollo in the cella 131 Melite modern Mdina Malta A Temple of Apollo was built in the city in the 2nd century A D Its remains were discovered in the 18th century and many of its architectural fragments were dispersed among private collections or reworked into new sculptures Parts of the temple s podium were rediscovered in 2002 132 MythologyMain article Greek mythology Apollo appears often in the myths plays and hymns As Zeus favorite son Apollo had direct access to the mind of Zeus and was willing to reveal this knowledge to humans A divinity beyond human comprehension he appears both as a beneficial and a wrathful god Birth Leto holding Apollo by Lazar Widmann Leto with her children by William Henry Rinehart Apollo was the son of Zeus the king of the gods and Leto his previous wife 133 or one of his mistresses Growing up Apollo was nursed by the nymphs Korythalia and Aletheia the personification of truth 134 When Zeus wife Hera discovered that Leto was pregnant she banned Leto from giving birth on terra firma Leto sought shelter in many lands only to be rejected by them Finally the voice of unborn Apollo informed his mother about a floating island named Delos that had once been Asteria Leto s own sister 135 Since it was neither a mainland nor an island Leto was readily welcomed there and gave birth to her children under a palm tree All the goddesses except Hera were present to witness the event It is also stated that Hera kidnapped Eileithyia the goddess of childbirth to prevent Leto from going into labor The other gods tricked Hera into letting her go by offering her a necklace of amber 9 yards 8 2 m long 136 When Apollo was born clutching a golden sword 137 everything on Delos turned into gold 135 and the island was filled with ambrosial fragrance 138 Swans circled the island seven times and the nymphs sang in delight 135 He was washed clean by the goddesses who then covered him in white garment and fastened golden bands around him Since Leto was unable to feed him Themis the goddess of divine law fed him with nectar or ambrosia Upon tasting the divine food Apollo broke free of the bands fastened onto him and declared that he would be the master of lyre and archery and interpret the will of Zeus to humankind 136 Zeus who had calmed Hera by then came and adorned his son with a golden headband 139 140 Leto with Apollo and Artemis by Francesco Pozzi Apollo s birth fixed the floating Delos to the earth 136 Leto promised that her son would be always favorable towards the Delians According to some Apollo secured Delos to the bottom of the ocean after some time 141 142 This island became sacred to Apollo and was one of the major cult centres of the god Apollo was born on the seventh day ἑbdomagenhs hebdomagenes 143 of the month Thargelion according to Delian tradition or of the month Bysios according to Delphian tradition The seventh and twentieth the days of the new and full moon were ever afterwards held sacred to him 17 Mythographers agree that Artemis was born first and subsequently assisted with the birth of Apollo or was born on the island of Ortygia then helped Leto cross the sea to Delos the next day to give birth to Apollo Hyperborea Hyperborea the mystical land of eternal spring venerated Apollo above all the gods The Hyperboreans always sang and danced in his honor and hosted Pythian games 144 There a vast forest of beautiful trees was called the garden of Apollo Apollo spent the winter months among the Hyperboreans 145 146 His absence from the world caused coldness and this was marked as his annual death No prophecies were issued during this time 147 He returned to the world during the beginning of the spring The Theophania festival was held in Delphi to celebrate his return 148 It is said that Leto came to Delos from Hyperborea accompanied by a pack of wolves Henceforth Hyperborea became Apollo s winter home and wolves became sacred to him His intimate connection to wolves is evident from his epithet Lyceus meaning wolf like But Apollo was also the wolf slayer in his role as the god who protected flocks from predators The Hyperborean worship of Apollo bears the strongest marks of Apollo being worshipped as the sun god Shamanistic elements in Apollo s cult are often liked to his Hyperborean origin and he is likewise speculated to have originated as a solar shaman 149 150 Shamans like Abaris and Aristeas were also the followers of Apollo who hailed from Hyperborea In myths the tears of amber Apollo shed when his son Asclepius died became the waters of the river Eridanos which surrounded Hyperborea Apollo also buried in Hyperborea the arrow which he had used to kill the Cyclopes He later gave this arrow to Abaris 151 Childhood and youth As a child Apollo is said to have built a foundation and an altar on Delos using the horns of the goats that his sister Artemis hunted Since he learnt the art of building when young he later came to be known as Archegetes the founder of towns and god who guided men to build new cities 146 From his father Zeus Apollo had also received a golden chariot drawn by swans 152 Phoebe gifts the oracular tripod to Apollo by John Flaxman In his early years when Apollo spent his time herding cows he was reared by Thriae the bee nymphs who trained him and enhanced his prophetic skills 153 Apollo is also said to have invented the lyre and along with Artemis the art of archery He then taught to the humans the art of healing and archery 154 Phoebe his grandmother gave the oracular shrine of Delphi to Apollo as a birthday gift Themis inspired him to be the oracular voice of Delphi thereon 155 Python Apollo victorious over the Python by Francois Gaspard Adam Python pursuing Leto and her children engravings on wood Python a chthonic serpent dragon was a child of Gaia and the guardian of the Delphic Oracle whose death was foretold by Apollo when he was still in Leto s womb 146 Python was the nurse of the giant Typhon 136 In most of the traditions Apollo was still a child when he killed Python Python was sent by Hera to hunt the pregnant Leto to death and had assaulted her To avenge the trouble given to his mother Apollo went in search of Python and killed it in the sacred cave at Delphi with the bow and arrows that he had received from Hephaestus The Delphian nymphs who were present encouraged Apollo during the battle with the cry Hie Paean After Apollo was victorious they also brought him gifts and gave the Corycian cave to him 147 156 According to Homer Apollo had encountered and killed the Python when he was looking for a place to establish his shrine According to another version when Leto was in Delphi Python had attacked her Apollo defended his mother and killed Python 157 Euripides in his Iphigenia in Aulis gives an account of his fight with Python and the event s aftermath You killed him o Phoebus while still a baby still leaping in the arms of your dear mother and you entered the holy shrine and sat on the golden tripod on your truthful throne distributing prophecies from the gods to mortals A detailed account of Apollo s conflict with Gaia and Zeus intervention on behalf of his young son is also given But when Apollo came and sent Themis the child of Earth away from the holy oracle of Pytho Earth gave birth to dream visions of the night and they told to the cities of men the present and what will happen in the future through dark beds of sleep on the ground and so Earth took the office of prophecy away from Phoebus in envy because of her daughter The lord made his swift way to Olympus and wound his baby hands around Zeus asking him to take the wrath of the earth goddess from the Pythian home Zeus smiled that the child so quickly came to ask for worship that pays in gold He shook his locks of hair put an end to the night voices and took away from mortals the truth that appears in darkness and gave the privilege back again to Loxias Apollo also demanded that all other methods of divination be made inferior to his a wish that Zeus granted him readily Because of this Athena who had been practicing divination by throwing pebbles cast her pebbles away in displeasure 158 Apollo killing the Python by Hendrik Goltzius However Apollo had committed a blood murder and had to be purified Because Python was a child of Gaia Gaia wanted Apollo to be banished to Tartarus as a punishment 159 Zeus didn t agree and instead exiled his son from Olympus and instructed him to get purified Apollo had to serve as a slave for nine years 160 After the servitude was over as per his father s order he travelled to the Vale of Tempe to bath in waters of Peneus 161 There Zeus himself performed purificatory rites on Apollo Purified Apollo was escorted by his half sister Athena to Delphi where the oracular shrine was finally handed over to him by Gaia 162 According to a variation Apollo had also travelled to Crete where Carmanor purified him Apollo later established the Pythian games to appropriate Gaia Henceforth Apollo became the god who cleansed himself from the sin of murder and made men aware of their guilt and purified them 163 Soon after Zeus instructed Apollo to go to Delphi and establish his law But Apollo disobeying his father went to the land of Hyperborea and stayed there for a year 164 He returned only after the Delphians sang hymns to him and pleaded him to come back Zeus pleased with his son s integrity gave Apollo the seat next to him on his right side He also gave to Apollo various gifts like a golden tripod a golden bow and arrows a golden chariot and the city of Delphi 165 Soon after his return Apollo needed to recruit people to Delphi So when he spotted a ship sailing from Crete he sprang aboard in the form of a dolphin The crew was awed into submission and followed a course that led the ship to Delphi There Apollo revealed himself as a god Initiating them to his service he instructed them to keep righteousness in their hearts The Pythia was Apollo s high priestess and his mouthpiece through whom he gave prophecies Pythia is arguably the constant favorite of Apollo among the mortals Tityos Apollo slaying Tityos Attic red figure kylix 460 450 BC Hera once again sent another giant Tityos to rape Leto This time Apollo shot him with his arrows and attacked him with his golden sword According to other version Artemis also aided him in protecting their mother by attacking Tityos with her arrows 166 After the battle Zeus finally relented his aid and hurled Tityos down to Tartarus There he was pegged to the rock floor covering an area of 9 acres 36 000 m2 where a pair of vultures feasted daily on his liver Admetus Apollo Guards the Herds or Flocks of King Admetus by Felice Gianni Admetus was the king of Pherae who was known for his hospitality When Apollo was exiled from Olympus for killing Python he served as a herdsman under Admetus who was then young and unmarried Apollo is said to have shared a romantic relationship with Admetus during his stay 146 After completing his years of servitude Apollo went back to Olympus as a god Because Admetus had treated Apollo well the god conferred great benefits on him in return Apollo s mere presence is said to have made the cattle give birth to twins 167 146 Apollo helped Admetus win the hand of Alcestis the daughter of King Pelias 168 169 by taming a lion and a boar to draw Admetus chariot He was present during their wedding to give his blessings When Admetus angered the goddess Artemis by forgetting to give her the due offerings Apollo came to the rescue and calmed his sister 168 When Apollo learnt of Admetus untimely death he convinced or tricked the Fates into letting Admetus live past his time 168 169 According to another version or perhaps some years later when Zeus struck down Apollo s son Asclepius with a lightning bolt for resurrecting the dead Apollo in revenge killed the Cyclopes who had fashioned the bolt for Zeus 167 Apollo would have been banished to Tartarus for this but his mother Leto intervened and reminding Zeus of their old love pleaded him not to kill their son Zeus obliged and sentenced Apollo to one year of hard labor once again under Admetus 167 The love between Apollo and Admetus was a favored topic of Roman poets like Ovid and Servius Niobe Niobe s children are killed by Apollo and Diana by Pierre Charles Jombert The fate of Niobe was prophesied by Apollo while he was still in Leto s womb 146 Niobe was the queen of Thebes and wife of Amphion She displayed hubris when she boasted that she was superior to Leto because she had fourteen children Niobids seven male and seven female while Leto had only two She further mocked Apollo s effeminate appearance and Artemis manly appearance Leto insulted by this told her children to punish Niobe Accordingly Apollo killed Niobe s sons and Artemis her daughters According to some versions of the myth among the Niobids Chloris and her brother Amyclas were not killed because they prayed to Leto Amphion at the sight of his dead sons either killed himself or was killed by Apollo after swearing revenge A devastated Niobe fled to Mount Sipylos in Asia Minor and turned into stone as she wept Her tears formed the river Achelous Zeus had turned all the people of Thebes to stone and so no one buried the Niobids until the ninth day after their death when the gods themselves entombed them When Chloris married and had children Apollo granted her son Nestor the years he had taken away from the Niobids Hence Nestor was able to live for 3 generations 170 Building the walls of Troy Laomedon Refusing Payment to Poseidon and Apollo by Joachim von Sandrart Once Apollo and Poseidon served under the Trojan king Laomedon in accordance to Zeus words Apollodorus states that the gods willingly went to the king disguised as humans in order to check his hubris 171 Apollo guarded the cattle of Laomedon in the valleys of mount Ida while Poseidon built the walls of Troy 172 Other versions make both Apollo and Poseidon the builders of the wall In Ovid s account Apollo completes his task by playing his tunes on his lyre In Pindar s odes the gods took a mortal named Aeacus as their assistant 173 When the work was completed three snakes rushed against the wall and though the two that attacked the sections of the wall built by the gods fell down dead the third forced its way into the city through the portion of the wall built by Aeacus Apollo immediately prophesied that Troy would fall at the hands of Aeacus s descendants the Aeacidae i e his son Telamon joined Heracles when he sieged the city during Laomedon s rule Later his great grandson Neoptolemus was present in the wooden horse that lead to the downfall of Troy However the king not only refused to give the gods the wages he had promised but also threatened to bind their feet and hands and sell them as slaves Angered by the unpaid labour and the insults Apollo infected the city with a pestilence and Posedion sent the sea monster Cetus To deliver the city from it Laomedon had to sacrifice his daughter Hesione who would later be saved by Heracles During his stay in Troy Apollo had a lover named Ourea who was a nymph and daughter of Poseidon Together they had a son named Ileus whom Apollo loved dearly 174 Trojan War Apollo sided with the Trojans during the Trojan War waged by the Greeks against the Trojans During the war the Greek king Agamemnon captured Chryseis the daughter of Apollo s priest Chryses and refused to return her Angered by this Apollo shot arrows infected with the plague into the Greek encampment He demanded that they return the girl and the Achaeans Greeks complied indirectly causing the anger of Achilles which is the theme of the Iliad Apollo preceding Hector with his Aegis and dispersing the Greeks by John Flaxman Receiving the aegis from Zeus Apollo entered the battlefield as per his father s command causing great terror to the enemy with his war cry He pushed the Greeks back and destroyed many of the soldiers He is described as the rouser of armies because he rallied the Trojan army when they were falling apart When Zeus allowed the other gods to get involved in the war Apollo was provoked by Poseidon to a duel However Apollo declined to fight him saying that he wouldn t fight his uncle for the sake of mortals Apollo prevents Diomedes from pursuing Aeneas When the Greek hero Diomedes injured the Trojan hero Aeneas Aphrodite tried to rescue him but Diomedes injured her as well Apollo then enveloped Aeneas in a cloud to protect him He repelled the attacks Diomedes made on him and gave the hero a stern warning to abstain himself from attacking a god Aeneas was then taken to Pergamos a sacred spot in Troy where he was healed After the death of Sarpedon a son of Zeus Apollo rescued the corpse from the battlefield as per his father s wish and cleaned it He then gave it to Sleep Hypnos and Death Thanatos Apollo had also once convinced Athena to stop the war for that day so that the warriors can relieve themselves for a while Apollo protecting Hector s body by John Flaxman The Trojan hero Hector who according to some was the god s own son by Hecuba 175 was favored by Apollo When he got severely injured Apollo healed him and encouraged him to take up his arms During a duel with Achilles when Hector was about to lose Apollo hid Hector in a cloud of mist to save him When the Greek warrior Patroclus tried to get into the fort of Troy he was stopped by Apollo Encouraging Hector to attack Patroclus Apollo stripped the armour of the Greek warrior and broke his weapons Patroclus was eventually killed by Hector At last after Hector s fated death Apollo protected his corpse from Achilles attempt to mutilate it by creating a magical cloud over the corpse shielding it from the rays of the sun Apollo held a grudge against Achilles throughout the war because Achilles had murdered his son Tenes before the war began and brutally assassinated his son Troilus in his own temple Not only did Apollo save Hector from Achilles he also tricked Achilles by disguising himself as a Trojan warrior and driving him away from the gates He foiled Achilles attempt to mutilate Hector s dead body Finally Apollo caused Achilles death by guiding an arrow shot by Paris into Achilles heel In some versions Apollo himself killed Achilles by taking the disguise of Paris Apollo helped many Trojan warriors including Agenor Polydamas Glaucus in the battlefield Though he greatly favored the Trojans Apollo was bound to follow the orders of Zeus and served his father loyally during the war Heracles After Heracles then named Alcides was struck with madness and killed his family he sought to purify himself and consulted the oracle of Apollo Apollo through the Pythia commanded him to serve king Eurystheus for twelve years and complete the ten tasks the king would give him Only then would Alcides be absolved of his sin Apollo also renamed him as Heracles 176 Heracles and Apollo struggling over the Hind as depicted on a Corinthian helmet early 5th century BC To complete his third task Heracles had to capture the Ceryneian Hind a hind sacred to Artemis and bring back it alive After chasing the hind for one year the animal eventually got tired and when it tried crossing the river Ladon Heracles captured it While he was taking it back he was confronted by Apollo and Artemis who were angered at Heracles for this act However Heracles soothed the goddess and explained his situation to her After much pleading Artemis permitted him to take the hind and told him to return it later 177 After he was freed from his servitude to Eurystheus Heracles fell in conflict with Iphytus a prince of Oechalia and murdered him Soon after he contracted a terrible disease He consulted the oracle of Apollo once again in hope of ridding himself of the disease The Pythia however denied to give any prophesy In anger Heracles snatched the sacred tripod and started walking away intending to start his own oracle However Apollo did not tolerate this and stopped Heracles a duel ensued between them Artemis rushed to support Apollo while Athena supported Heracles Soon Zeus threw his thunderbolt between the fighting brothers and separated them He reprimanded Heracles for this act of violation and asked Apollo to give a solution to Heracles Apollo then ordered the hero to serve under Omphale queen of Lydia for one year in order to purify himself Periphas Periphas was an Attican king and a priest of Apollo He was noble just and rich He did all his duties justly Because of this people were very fond of him and started honouring him to the same extent as Zeus At one point they worshipped Periphas in place of Zeus and set up shrines and temples for him This annoyed Zeus who decided to annihilate the entire family of Periphas But because he was a just king and a good devotee Apollo intervened and requested his father to spare Periphas Zeus considered Apollo s words and agreed to let him live But he metamorphosed Periphas into an eagle and made the eagle the king of birds When Periphas wife requested Zeus to let her stay with her husband Zeus turned her into a vulture and fulfilled her wish 178 Plato s concept of soulmates A long time ago there were three kinds of human beings male descended from the sun female descended from the earth and androgynous descended from the moon Each human being was completely round with four arms and fours legs two identical faces on opposite sides of a head with four ears and all else to match They were powerful and unruly Otis and Ephialtes even dared to scale Mount Olympus To check their insolence Zeus devised a plan to humble them and improve their manners instead of completely destroying them He cut them all in two and asked Apollo to make necessary repairs giving humans the individual shape they still have now Apollo turned their heads and necks around towards their wounds he pulled together their skin at the abdomen and sewed the skin together at the middle of it This is what we call navel today He smoothened the wrinkles and shaped the chest But he made sure to leave a few wrinkles on the abdomen and around the navel so that they might be reminded of their punishment 179 As he Zeus cut them one after another he bade Apollo give the face and the half of the neck a turn Apollo was also bidden to heal their wounds and compose their forms So Apollo gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly like the purses which draw in and he made one mouth at the centre of the belly which he fastened in a knot the same which is called the navel he also moulded the breast and took out most of the wrinkles much as a shoemaker might smooth leather upon a last he left a few wrinkles however in the region of the belly and navel as a memorial of the primeval state Nurturer of the young Apollo Kourotrophos is the god who nurtures and protects children and the young especially boys He oversees their education and their passage into adulthood Education is said to have originated from Apollo and the Muses Many myths have him train his children It was a custom for boys to cut and dedicate their long hair to Apollo after reaching adulthood Chiron the abandoned centaur was fostered by Apollo who instructed him in medicine prophecy archery and more Chiron would later become a great teacher himself Asclepius in his childhood gained much knowledge pertaining to medicinal arts by his father However he was later entrusted to Chiron for further education Anius Apollo s son by Rhoeo was abandoned by his mother soon after his birth Apollo brought him up and educated him in mantic arts Anius later became the priest of Apollo and the king of Delos Iamus was the son of Apollo and Evadne When Evadne went into labour Apollo sent the Moirai to assist his lover After the child was born Apollo sent snakes to feed the child some honey When Iamus reached the age of education Apollo took him to Olympia and taught him many arts including the ability to understand and explain the languages of birds 180 Idmon was educated by Apollo to be a seer Even though he foresaw his death that would happen in his journey with the Argonauts he embraced his destiny and died a brave death To commemorate his son s bravery Apollo commanded Boeotians to build a town around the tomb of the hero and to honor him 181 Apollo adopted Carnus the abandoned son of Zeus and Europa He reared the child with the help of his mother Leto and educated him to be a seer When his son Melaneus reached the age of marriage Apollo asked the princess Stratonice to be his son s bride and carried her away from her home when she agreed Apollo saved a shepherd boy name unknown from death in a large deep cave by the means of vultures To thank him the shepherd built Apollo a temple under the name Vulturius 182 God of music The music of the spheres Shown in this engraving from Renaissance Italy are Apollo the Muses the planetary spheres and musical ratios Immediately after his birth Apollo demanded a lyre and invented the paean thus becoming the god of music As the divine singer he is the patron of poets singers and musicians The invention of string music is attributed to him Plato said that the innate ability of humans to take delight in music rhythm and harmony is the gift of Apollo and the Muses 183 According to Socrates ancient Greeks believed that Apollo is the god who directs the harmony and makes all things move together both for the gods and the humans For this reason he was called Homopolon before the Homo was replaced by A 184 185 Apollo s harmonious music delivered people from their pain and hence like Dionysus he is also called the liberator 146 The swans which were considered to be the most musical among the birds were believed to be the singers of Apollo They are Apollo s sacred birds and acted as his vehicle during his travel to Hyperborea 146 Aelian says that when the singers would sing hymns to Apollo the swans would join the chant in unison 186 Apollo and the Muses on Parnassus by Andrea Appiani Among the Pythagoreans the study of mathematics and music were connected to the worship of Apollo their principal deity 187 188 189 Their belief was that the music purifies the soul just as medicine purifies the body They also believed that music was delegated to the same mathematical laws of harmony as the mechanics of the cosmos evolving into an idea known as the music of the spheres 190 Apollo appears as the companion of the Muses and as Musagetes leader of Muses he leads them in dance They spend their time on Parnassus which is one of their sacred places Apollo is also the lover of the Muses and by them he became the father of famous musicians like Orpheus and Linus Apollo is often found delighting the immortal gods with his songs and music on the lyre 191 In his role as the god of banquets he was always present to play music in weddings of the gods like the marriage of Eros and Psyche Peleus and Thetis He is a frequent guest of the Bacchanalia and many ancient ceramics depict him being at ease amidst the maenads and satyrs 192 Apollo also participated in musical contests when challenged by others He was the victor in all those contests but he tended to punish his opponents severely for their hubris Detail of Apollo s lyre Apollo s lyre The invention of lyre is attributed either to Hermes or to Apollo himself 193 Distinctions have been made that Hermes invented lyre made of tortoise shell whereas the lyre Apollo invented was a regular lyre 194 Myths tell that the infant Hermes stole a number of Apollo s cows and took them to a cave in the woods near Pylos covering their tracks In the cave he found a tortoise and killed it then removed the insides He used one of the cow s intestines and the tortoise shell and made his lyre The friendship of Apollo and Hermes by Noel Coypel Upon discovering the theft Apollo confronted Hermes and asked him to return his cattle When Hermes acted innocent Apollo took the matter to Zeus Zeus having seen the events sided with Apollo and ordered Hermes to return the cattle 195 Hermes then began to play music on the lyre he had invented Apollo fell in love with the instrument and offered to exchange the cattle for the lyre Hence Apollo then became the master of the lyre According to other versions Apollo had invented the lyre himself whose strings he tore in repenting of the excess punishment he had given to Marsyas Hermes lyre therefore would be a reinvention 196 Contest with Pan The musical duel of Pan and Apollo by Laurits Tuxen Once Pan had the audacity to compare his music with that of Apollo and to challenge the god of music to a contest The mountain god Tmolus was chosen to umpire Pan blew on his pipes and with his rustic melody gave great satisfaction to himself and his faithful follower Midas who happened to be present Then Apollo struck the strings of his lyre It was so beautiful that Tmolus at once awarded the victory to Apollo and everyone was pleased with the judgement Only Midas dissented and questioned the justice of the award Apollo did not want to suffer such a depraved pair of ears any longer and caused them to become the ears of a donkey Contest with Marsyas Marsyas was a satyr who was punished by Apollo for his hubris He had found an aulos on the ground tossed away after being invented by Athena because it made her cheeks puffy Athena had also placed a curse upon the instrument that whoever would pick it up would be severely punished When Marsyas played the flute everyone became frenzied with joy This led Marsyas to think that he was better than Apollo and he challenged the god to a musical contest The contest was judged by the Muses or the nymphs of Nysa Athena was also present to witness the contest Marsyas taunted Apollo for wearing his hair long for having a fair face and smooth body for his skill in so many arts 197 He also further said His Apollo hair is smooth and made into tufts and curls that fall about his brow and hang before his face His body is fair from head to foot his limbs shine bright his tongue gives oracles and he is equally eloquent in prose or verse propose which you will What of his robes so fine in texture so soft to the touch aglow with purple What of his lyre that flashes gold gleams white with ivory and shimmers with rainbow gems What of his song so cunning and so sweet Nay all these allurements suit with naught save luxury To virtue they bring shame alone 197 The Muses and Athena sniggered at this comment The contestants agreed to take turns displaying their skills and the rule was that the victor could do whatever he wanted to the loser The contest between Apollo and Marsyas by Palma il Giovane According to one account after the first round they both were deemed equal by the Nysiads But in the next round Apollo decided to play on his lyre and add his melodious voice to his performance Marsyas argued against this saying that Apollo would have an advantage and accused Apollo of cheating But Apollo replied that since Marsyas played the flute which needed air blown from the throat it was similar to singing and that either they both should get an equal chance to combine their skills or none of them should use their mouths at all The nymphs decided that Apollo s argument was just Apollo then played his lyre and sang at the same time mesmerising the audience Marsyas could not do this Apollo was declared the winner and angered with Marsyas haughtiness and his accusations decided to flay the satyr 198 Marsyas Flayed by the Order of Apollo by Charles Andre van Loo According to another account Marsyas played his flute out of tune at one point and accepted his defeat Out of shame he assigned to himself the punishment of being skinned for a wine sack 199 Another variation is that Apollo played his instrument upside down Marsyas could not do this with his instrument So the Muses who were the judges declared Apollo the winner Apollo hung Marsyas from a tree to flay him 200 Apollo flayed the limbs of Marsyas alive in a cave near Celaenae in Phrygia for his hubris to challenge a god He then gave the rest of his body for proper burial 201 and nailed Marsyas flayed skin to a nearby pine tree as a lesson to the others Marsyas blood turned into the river Marsyas But Apollo soon repented and being distressed at what he had done he tore the strings of his lyre and threw it away The lyre was later discovered by the Muses and Apollo s sons Linus and Orpheus The Muses fixed the middle string Linus the string struck with the forefinger and Orpheus the lowest string and the one next to it They took it back to Apollo but the god who had decided to stay away from music for a while laid away both the lyre and the pipes at Delphi and joined Cybele in her wanderings to as far as Hyperborea 198 202 Contest with Cinyras Cinyras was a ruler of Cyprus who was a friend of Agamemnon Cinyras promised to assist Agamemnon in the Trojan war but did not keep his promise Agamemnon cursed Cinyras He invoked Apollo and asked the god to avenge the broken promise Apollo then had a lyre playing contest with Cinyras and defeated him Either Cinyras committed suicide when he lost or was killed by Apollo 203 204 Apollon Raon Versailles Patron of sailors Apollo functions as the patron and protector of sailors one of the duties he shares with Poseidon In the myths he is seen helping heroes who pray to him for safe journey When Apollo spotted a ship of Cretan sailors that was caught in a storm he quickly assumed the shape of a dolphin and guided their ship safely to Delphi 205 When the Argonauts faced a terrible storm Jason prayed to his patron Apollo to help them Apollo used his bow and golden arrow to shed light upon an island where the Argonauts soon took shelter This island was renamed Anaphe which means He revealed it 206 Apollo helped the Greek hero Diomedes to escape from a great tempest during his journey homeward As a token of gratitude Diomedes built a temple in honor of Apollo under the epithet Epibaterius the embarker 207 During the Trojan War Odysseus came to the Trojan camp to return Chriseis the daughter of Apollo s priest Chryses and brought many offerings to Apollo Pleased with this Apollo sent gentle breezes that helped Odysseus return safely to the Greek camp 208 Arion was a poet who was kidnapped by some sailors for the rich prizes he possessed Arion requested them to let him sing for the last time to which the sailors consented Arion began singing a song in praise of Apollo seeking the god s help Consequently numerous dolphins surrounded the ship and when Arion jumped into the water the dolphins carried him away safely Wars Titanomachy Once Hera out of spite aroused the Titans to war against Zeus and take away his throne Accordingly when the Titans tried to climb Mount Olympus Zeus with the help of Apollo Artemis and Athena defeated them and cast them into tartarus 209 Trojan War Apollo played a pivotal role in the entire Trojan War He sided with the Trojans and sent a terrible plague to the Greek camp which indirectly led to the conflict between Achilles and Agamemnon He killed the Greek heroes Patroclus Achilles and numerous Greek soldiers He also helped many Trojan heroes the most important one being Hector After the end of the war Apollo and Poseidon together cleaned the remains of the city and the camps Paris on the left putting on his armour as Apollo on the right watches him Attic red figure kantharos 425 420 BC Telegony war A war broke out between the Brygoi and the Thesprotians who had the support of Odysseus The gods Athena and Ares came to the battlefield and took sides Athena helped the hero Odysseus while Ares fought alongside of the Brygoi When Odysseus lost Athena and Ares came into a direct duel To stop the battling gods and the terror created by their battle Apollo intervened and stopped the duel between them 210 211 Indian war When Zeus suggested that Dionysus defeat the Indians in order to earn a place among the gods Dionysus declared war against the Indians and travelled to India along with his army of Bacchantes and satyrs Among the warriors was Aristaeus Apollo s son Apollo armed his son with his own hands and gave him a bow and arrows and fitted a strong shield to his arm 212 After Zeus urged Apollo to join the war he went to the battlefield 213 Seeing several of his nymphs and Aristaeus drowning in a river he took them to safety and healed them 214 He taught Aristaeus more useful healing arts and sent him back to help the army of Dionysus Theban war During the war between the sons of Oedipus Apollo favored Amphiaraus a seer and one of the leaders in the war Though saddened that the seer was fated to be doomed in the war Apollo made Amphiaraus last hours glorious by lighting his shield and his helm with starry gleam When Hypseus tried to kill the hero by a spear Apollo directed the spear towards the charioteer of Amphiaraus instead Then Apollo himself replaced the charioteer and took the reins in his hands He deflected many spears and arrows away them He also killed many of the enemy warriors like Melaneus Antiphus Aetion Polites and Lampus At last when the moment of departure came Apollo expressed his grief with tears in his eyes and bid farewell to Amphiaraus who was soon engulfed by the Earth 215 Slaying of giants Apollo killed the giants Python and Tityos who had assaulted his mother Leto Gigantomachy During the gigantomachy Apollo and Heracles blinded the giant Ephialtes by shooting him in his eyes Apollo shooting his left and Heracles his right 216 He also killed Porphyrion the king of giants using his bow and arrows 217 Aloadae The Aloadae namely Otis and Ephialtes were twin giants who decided to wage war upon the gods They attempted to storm Mt Olympus by piling up mountains and threatened to fill the sea with mountains and inundate dry land 218 They even dared to seek the hand of Hera and Artemis in marriage Angered by this Apollo killed them by shooting them with arrows 219 According to another tale Apollo killed them by sending a deer between them as they tried to kill it with their javelins they accidentally stabbed each other and died 220 Phorbas Phorbas was a savage giant king of Phlegyas who was described as having swine like features He wished to plunder Delphi for its wealth He seized the roads to Delphi and started harassing the pilgrims He captured the old people and children and sent them to his army to hold them for ransom And he challenged the young and sturdy men to a match of boxing only to cut their heads off when they would get defeated by him He hung the chopped off heads to an oak tree Finally Apollo came to put an end to this cruelty He entered a boxing contest with Phorbas and killed him with a single blow 221 Other stories Apollo as the rising sun by Francois Boucher In the first Olympic games Apollo defeated Ares and became the victor in wrestling He outran Hermes in the race and won first place 222 Apollo divides months into summer and winter 223 He rides on the back of a swan to the land of the Hyperboreans during the winter months and the absence of warmth in winters is due to his departure During his absence Delphi was under the care of Dionysus and no prophecies were given during winters Molpadia and Parthenos Molpadia and Parthenos were the sisters of Rhoeo a former lover of Apollo One day they were put in charge of watching their father s ancestral wine jar but they fell asleep while performing this duty While they were asleep the wine jar was broken by the swines their family kept When the sisters woke up and saw what had happened they threw themselves off a cliff in fear of their father s wrath Apollo who was passing by caught them and carried them to two different cities in Chersonesus Molpadia to Castabus and Parthenos to Bubastus He turned them into goddesses and they both received divine honors Molpadia s name was changed to Hemithea upon her deification 224 Prometheus Prometheus was the titan who was punished by Zeus for stealing fire He was bound to a rock where each day an eagle was sent to eat Prometheus liver which would then grow back overnight to be eaten again the next day Seeing his plight Apollo pleaded Zeus to release the kind Titan while Artemis and Leto stood behind him with tears in their eyes Zeus moved by Apollo s words and the tears of the goddesses finally sent Heracles to free Prometheus 225 Apollo crowning the arts by Nicolas Guy Brenet The rock of Leukas Leukatas was believed to be a white colored rock jutting out from the island of Leukas into the sea It was present in the sanctuary of Apollo Leukates A leap from this rock was believed to have put an end to the longings of love 226 Once Aphrodite fell deeply in love with Adonis a young man of great beauty who was later accidentally killed by a boar Heartbroken Aphrodite wandered looking for the rock of Leukas When she reached the sanctuary of Apollo in Argos she confided in him her love and sorrow Apollo then brought her to the rock of Leukas and asked her to throw herself from the top of the rock She did so and was freed from her love When she sought for the reason behind this Apollo told her that Zeus before taking another lover would sit on this rock to free himself from his love to Hera 227 Another tale relates that a man named Nireus who fell in love with the cult statue of Athena came to the rock and jumped in order relieve himself After jumping he fell into the net of a fisherman in which when he was pulled out he found a box filled with gold He fought with the fisherman and took the gold but Apollo appeared to him in the night in a dream and warned him not to appropriate gold which belonged to others 227 It was an ancestral custom among the Leukadians to fling a criminal from this rock every year at the sacrifice performed in honor of Apollo for the sake of averting evil However a number of men would be stationed all around below rock to catch the criminal and take him out of the borders in order to exile him from the island 228 227 This was the same rock from which according to a legend Sappho took her suicidal leap 226 Apollo as the setting sun by Francois Boucher Female lovers Love affairs ascribed to Apollo are a late development in Greek mythology 229 Their vivid anecdotal qualities have made some of them favorites of painters since the Renaissance the result being that they stand out more prominently in the modern imagination Main article Apollo and Daphne Apollo and Daphne by Bernini in the Galleria Borghese Daphne was a nymph who scorned Apollo s advances and ran away from him When Apollo chased her in order to persuade her she changed herself into a laurel tree According to other versions she cried for help during the chase and Gaia helped her by taking her in and placing a laurel tree in her place 230 According to Roman poet Ovid the chase was brought about by Cupid who hit Apollo with golden arrow of love and Daphne with leaden arrow of hatred 231 The myth explains the origin of the laurel and connection of Apollo with the laurel and its leaves which his priestess employed at Delphi The leaves became the symbol of victory and laurel wreaths were given to the victors of the Pythian games Apollo and the Muses by Robert Sanderson Apollo is said to have been the lover of all nine Muses and not being able to choose one of them decided to remain unwed He fathered the Corybantes by the Muse Thalia 232 Orpheus by Calliope Linus of Thrace by Calliope or Urania and Hymenaios Hymen by one of the Muses In the Great Eoiae that is attributed to Hesoid Scylla is the daughter of Apollo and Hecate 233 Cyrene was a Thessalian princess whom Apollo loved In her honor he built the city Cyrene and made her its ruler She was later granted longevity by Apollo who turned her into a nymph The couple had two sons Aristaeus and Idmon Evadne was a nymph daughter of Poseidon and a lover of Apollo She bore him a son Iamos During the time of the childbirth Apollo sent Eileithyia the goddess of childbirth to assist her Rhoeo a princess of the island of Naxos was loved by Apollo Out of affection for her Apollo turned her sisters into goddesses On the island Delos she bore Apollo a son named Anius Not wanting to have the child she entrusted the infant to Apollo and left Apollo raised and educated the child on his own Ourea a daughter of Poseidon fell in love with Apollo when he and Poseidon were serving the Trojan king Laomedon They both united on the day the walls of Troy were built She bore to Apollo a son whom Apollo named Ileus after the city of his birth Ilion Troy Ileus was very dear to Apollo 234 Thero daughter of Phylas a maiden as beautiful as the moonbeams was loved by the radiant Apollo and she loved him in return By their union she became mother of Chaeron who was famed as the tamer of horses He later built the city Chaeronea 235 Hyrie or Thyrie was the mother of Cycnus Apollo turned both the mother and son into swans when they jumped into a lake and tried to kill themselves 236 Hecuba was the wife of King Priam of Troy and Apollo had a son with her named Troilus An oracle prophesied that Troy would not be defeated as long as Troilus reached the age of twenty alive He was ambushed and killed by Achilleus and Apollo avenged his death by killing Achilles After the sack of Troy Hecuba was taken to Lycia by Apollo 237 Coronis was daughter of Phlegyas King of the Lapiths While pregnant with Asclepius Coronis fell in love with Ischys son of Elatus and slept with him When Apollo found out about her infidelity through his prophetic powers or thanks to his raven who informed him he sent his sister Artemis to kill Coronis Apollo rescued the baby by cutting open Koronis belly and gave it to the centaur Chiron to raise Dryope the daughter of Dryops was impregnated by Apollo in the form of a snake She gave birth to a son named Amphissus 238 In Euripides play Ion Apollo fathered Ion by Creusa wife of Xuthus He used his powers to conceal her pregnancy from her father Later when Creusa left Ion to die in the wild Apollo asked Hermes to save the child and bring him to the oracle at Delphi where he was raised by a priestess Apollo loved and kidnapped an Oceanid nymph Melia Her father Oceanus sent one of his sons Caanthus to find her but Caanthus could not take her back from Apollo so he burned Apollo s sanctuary In retaliation Apollo shot and killed Caanthus 239 Male lovers Apollo and Hyacinthus by Carlo Cesio Death of Hyacinth by Alexander Kiselyov 1850 1900 Hyacinth or Hyacinthus a beautiful and athletic Spartan prince was one of Apollo s favourite lovers 240 The pair was practicing throwing the discus when a discus thrown by Apollo was blown off course by the jealous Zephyrus and struck Hyacinthus in the head killing him instantly Apollo is said to be filled with grief Out of Hyacinthus blood Apollo created a flower named after him as a memorial to his death and his tears stained the flower petals with the interjection aἰaῖ meaning alas 241 He was later resurrected and taken to heaven The festival Hyacinthia was a national celebration of Sparta which commemorated the death and rebirth of Hyacinthus 242 Another male lover was Cyparissus a descendant of Heracles Apollo gave him a tame deer as a companion but Cyparissus accidentally killed it with a javelin as it lay asleep in the undergrowth Cyparissus was so saddened by its death that he asked Apollo to let his tears fall forever Apollo granted the request by turning him into the Cypress named after him which was said to be a sad tree because the sap forms droplets like tears on the trunk 243 Apollo and Cyparissus by Jean Pierre Granger 1779 1840 Admetus the king of Pherae was also Apollo s lover 244 245 During his exile which lasted either for one year or nine years 246 Apollo served Admetus as a herdsman The romantic nature of their relationship was first described by Callimachus of Alexandria who wrote that Apollo was fired with love for Admetus 146 Plutarch lists Admetus as one of Apollo s lovers and says that Apollo served Admetus because he doted upon him 247 Latin poet Ovid in his Ars Amatoria said that even though he was a god Apollo forsook his pride and stayed in as a servant for the sake of Admetus 248 Tibullus describes Apollo s love to the king as servitium amoris slavery of love and asserts that Apollo became his servant not by force but by choice He would also make cheese and serve it to Admetus His domestic actions caused embarrassment to his family 249 Apollo visiting Admetus by Nicolas Antoine Taunay 19th century Oh how often his sister Diana blushed at meeting her brother as he carried a young calf through the fields often Latona lamented when she saw her son s disheveled locks which were admired even by Juno his step mother 250 When Admetus wanted to marry princess Alcestis Apollo provided a chariot pulled by a lion and a boar he had tamed This satisfied Alcestis father and he let Admetus marry his daughter Further Apollo saved the king from Artemis wrath and also convinced the Moirai to postpone Admetus death once Branchus a shepherd one day came across Apollo in the woods Captivated by the god s beauty he kissed Apollo Apollo requited his affections and wanting to reward him bestowed prophetic skills on him His descendants the Branchides were an influential clan of prophets 251 Apollo Hyacinth and Cyparissus singing and playing by Alexander Ivanov 1831 1834 Other male lovers of Apollo include Adonis who is said to have been the lover of both Apollo and Aphrodite He behaved as a man with Aphrodite and as a woman with Apollo 252 Atymnius 253 otherwise known as a beloved of Sarpedon Boreas the god of North winds 254 Cinyras king of Cyprus and the priest of Aphrodite 255 Helenus a Trojan prince son of Priam and Hecuba He received from Apollo an ivory bow with which he later wounded Achilles in the hand 256 Hippolytus of Sicyon not the same as Hippolytus the son of Theseus 245 Hymenaios the son of Magnes 257 Iapis to whom Apollo taught the art of healing 258 Phorbas the dragon slayer probably the son of Triopas 259 Children Apollo sired many children from mortal women and nymphs as well as the goddesses His children grew up to be physicians musicians poets seers or archers Many of his sons founded new cities and became kings They were all usually very beautiful citation needed Apollo Entrusting Chiron with the Education of Aescalapius Asclepius is the most famous son of Apollo His skills as a physician surpassed that of Apollo s Zeus killed him for bringing back the dead but upon Apollo s request he was resurrected as a god Aristaeus was placed under the care of Chiron after his birth He became the god of beekeeping cheese making animal husbandry and more He was ultimately given immortality for the benefits he bestowed upon the humanity The Corybantes were spear clashing dancing demigods The sons of Apollo who participated in the Trojan War include the Trojan princes Hector and Troilus as well as Tenes the king of Tenedos all three of whom were killed by Achilles over the course of the war Apollo s children who became musicians and bards include Orpheus Linus Ialemus Hymenaeus Philammon Eumolpus and Eleuther Apollo fathered 3 daughters Apollonis Borysthenis and Cephisso who formed a group of minor Muses the Musa Apollonides They were nicknamed Nete Mese and Hypate after the highest middle and lowest strings of his lyre citation needed Phemonoe was a seer and a poetess who was the inventor of Hexameter Apis Idmon Iamus Tenerus Mopsus Galeus Telmessus and others were gifted seers Anius Pythaeus and Ismenus lived as high priests Most of them were trained by Apollo himself Arabus Delphos Dryops Miletos Tenes Epidaurus Ceos Lycoras Syrus Pisus Marathus Megarus Patarus Acraepheus Cicon Chaeron and many other sons of Apollo under the guidance of his words founded eponymous cities He also had a son named Chrysorrhoas who was a mechanic artist 260 His other daughters include Eurynome Chariclo wife of Chiron Eurydice the wife of Orpheus Eriopis famous for her beautiful hair Melite the heroine Pamphile the silk weaver Parthenos and by some accounts Phoebe Hilyra and Scylla Apollo turned Parthenos into a constellation after her early death Additionally Apollo fostered and educated Chiron the centaur who later became the greatest teacher and educated many demigods including Apollo s sons Apollo also fostered Carnus the son of Zeus and Europa Offspring and mothers Offspring MotherAmphithemis Garamas 261 Caphauras 262 Miletus 263 Naxos 264 Oaxes 265 Phylacides 266 Philander 267 AcacallisEleuther 268 AethusaChios 269 AganippeLinus possibly Alciope 270 Oaxes 271 AnchialeMiletus Areia 272 or DeioneEumolpus possibly 273 Astycome nymphAsclepius possibly Eriopis ArsinoeArabus 274 BabyloOrpheus 275 Ialemus 276 CalliopeLinus Calliope or Aethusa or Urania 277 or Terpsichore or father not ApolloDelphus Celaeno 278 or Melaina or Thyia or son of Poseidon not Apollo Philammon Chione 279 or Leuconoe 277 or PhilonisCoronus 280 ChrysortheParthenos 281 ChrysothemisAsclepius 282 CoronisLeo 262 Lycorus Lycoreus 283 CoryceiaIon 284 CreusaAristaeus 285 Agetes 262 Autuchus 286 Idmon Nomius 262 CyreneThe Curetes 287 Danais Cretan nymphTelmessus Daughter of AntenorDryops 288 DiaAmphissus 289 DryopeAgreus 277 EuboeaLinus possibly EuterpeIamus 290 EvadneScylla 291 Hecate Offspring and mothers continued Offspring MotherAmphiaraus 292 HypermnestraTroilus Hector 293 HecubaCycnus 294 Hyria Thyria Eicadius 295 Patarus 296 Lycia 297 Mopsus MantoIsmenus 298 Tenerus 299 MeliaPhagrus 300 OthreisCynnes 301 Parnethia nymphLycomedes 302 ParthenopeCinyras PharnaceDorus Laodocus Polypoetes Phthia 303 Tenes 304 ProcleiaLinus of Argos PsamatheThe Corybantes Rhetia nymph or Thalia or father not ApolloAnius 305 RhoeoCeos 306 307 Rhodoessa nymphCicon 308 309 RhodopeSyrus 310 SinopeCentaurus Lapithes Aineus StilbeZeuxippus Syllis 311 HyllisHymenaeus Terpsichore 312 or Urania 313 or Clio 314 Galeus 315 ThemistoChaeron 316 TheroIleus 277 OureaTrophonius Wife of ErginusPtous 317 ZeuxippeAcraepheus 318 Chariclo 319 Erymanthus Eurynome 320 Marathus eponym of Marathon 321 Megarus 322 Melaneus 323 Melite Oncius 324 325 Pamphila 320 Phemonoe Pisus founder of Pisa in Etruria 326 Pytheus 320 Younger Muses 327 Cephisso Apollonis Borysthenis unknown mothers Failed love attempts Marpessa was kidnapped by Idas but was loved by Apollo as well Zeus made her choose between them and she chose Idas on the grounds that Apollo being immortal would tire of her when she grew old 328 Sinope a nymph was approached by the amorous Apollo She made him promise that he would grant to her whatever she would ask for and then cleverly asked him to let her stay a virgin Apollo kept his promise and went back Bolina was admired by Apollo but she refused him and jumped into the sea To avoid her death Apollo turned her into a nymph saving her life Castalia was a nymph whom Apollo loved She fled from him and dove into the spring at Delphi at the base of Mt Parnassos which was then named after her Water from this spring was sacred it was used to clean the Delphian temples and inspire the priestesses 329 Cassandra was a daughter of Hecuba and Priam Apollo wished to court her Cassandra promised to return his love on one condition he should give her the power to see the future Apollo fulfilled her wish but she went back on her word and rejected him soon after Angered that she broke her promise Apollo cursed her that even though she would see the future no one would ever believe her prophecies Hestia the goddess of the hearth rejected both Apollo s and Poseidon s marriage proposals and swore that she would always stay unmarried Female counterparts Apollo and Artemis by Gavin Hamilton Artemis Apollo left and Artemis Brygos potter signed tondo of an Attic red figure cup c 470 BC Musee du Louvre Artemis as the sister of Apollo is thea apollousa that is she as a female divinity represented the same idea that Apollo did as a male divinity In the pre Hellenic period their relationship was described as the one between husband and wife and there seems to have been a tradition which actually described Artemis as the wife of Apollo citation needed However this relationship was never sexual but spiritual 330 which is why they both are seen being unmarried in the Hellenic period citation needed Artemis like her brother is armed with a bow and arrows She is the cause of sudden deaths of women She also is the protector of the young especially girls Though she has nothing to do with oracles music or poetry she sometimes led the female chorus on Olympus while Apollo sang 331 The laurel daphne was sacred to both Artemis Daphnaia had her temple among the Lacedemonians at a place called Hypsoi 332 Apollo Daphnephoros had a temple in Eretria a place where the citizens are to take the oaths 333 In later times when Apollo was regarded as identical with the sun or Helios Artemis was naturally regarded as Selene or the moon Hecate Hecate s procession by the witches by Jusepe de Ribera Hecate the goddess of witchcraft and magic is the chthonic counterpart of Apollo They both are cousins since their mothers Leto and Asteria are sisters One of Apollo s epithets Hecatos is the masculine form of Hecate and both the names mean working from afar While Apollo presided over the prophetic powers and magic of light and heaven Hecate presided over the prophetic powers and magic of night and chthonian darkness citation needed If Hecate is the gate keeper Apollo Agyieus is the door keeper Hecate is the goddess of crossroads and Apollo is the god and protector of streets 334 Pallas Athene Visiting Apollo on the Parnassus by Arnold Houbraken The oldest evidence found for Hecate s worship is at Apollo s temple in Miletos There Hecate was taken to be Apollo s sister counterpart in the absence of Artemis 334 Hecate s lunar nature makes her the goddess of the waning moon and contrasts and complements at the same time Apollo s solar nature Athena As a deity of knowledge and great power Apollo was seen being the male counterpart of Athena Being Zeus favorite children they were given more powers and duties Apollo and Athena often took up the role as protectors of cities and were patrons of some of the important cities Athena was the principle goddess of Athens Apollo was the principle god of Sparta 335 As patrons of arts Apollo and Athena were companions of the Muses the former a much more frequent companion than the latter 336 Apollo was sometimes called the son of Athena and Hephaestus 337 In the Trojan war as Zeus executive Apollo is seen holding the aegis like Athena usually does 338 Apollo s decisions were usually approved by his sister Athena and they both worked to establish the law and order set forth by Zeus 339 Apollo in the Oresteia In Aeschylus Oresteia trilogy Clytemnestra kills her husband King Agamemnon because he had sacrificed their daughter Iphigenia to proceed forward with the Trojan war Apollo gives an order through the Oracle at Delphi that Agamemnon s son Orestes is to kill Clytemnestra and Aegisthus her lover Orestes and Pylades carry out the revenge and consequently Orestes is pursued by the Erinyes or Furies female personifications of vengeance Apollo and the Furies argue about whether the matricide was justified Apollo holds that the bond of marriage is sacred and Orestes was avenging his father whereas the Erinyes say that the bond of blood between mother and son is more meaningful than the bond of marriage They invade his temple and he drives them away He says that the matter should be brought before Athena Apollo promises to protect Orestes as Orestes has become Apollo s supplicant Apollo advocates Orestes at the trial and ultimately Athena rules in favor of Apollo Roman Apollo The Roman worship of Apollo was adopted from the Greeks 340 As a quintessentially Greek god Apollo had no direct Roman equivalent although later Roman poets often referred to him as Phoebus 341 There was a tradition that the Delphic oracle was consulted as early as the period of the kings of Rome during the reign of Tarquinius Superbus 342 On the occasion of a pestilence in the 430s BCE Apollo s first temple at Rome was established in the Flaminian fields replacing an older cult site there known as the Apollinare 343 During the Second Punic War in 212 BCE the Ludi Apollinares Apollonian Games were instituted in his honor on the instructions of a prophecy attributed to one Marcius 344 In the time of Augustus who considered himself under the special protection of Apollo and was even said to be his son his worship developed and he became one of the chief gods of Rome 345 340 After the battle of Actium which was fought near a sanctuary of Apollo Augustus enlarged Apollo s temple dedicated a portion of the spoils to him and instituted quinquennial games in his honour 346 He also erected a new temple to the god on the Palatine hill 347 Sacrifices and prayers on the Palatine to Apollo and Diana formed the culmination of the Secular Games held in 17 BCE to celebrate the dawn of a new era 348 FestivalsThe chief Apollonian festival was the Pythian Games held every four years at Delphi and was one of the four great Panhellenic Games Also of major importance was the Delia held every four years on Delos Athenian annual festivals included the Boedromia Metageitnia 349 Pyanepsia and Thargelia Spartan annual festivals were the Carneia and the Hyacinthia Thebes every nine years held the Daphnephoria Attributes and symbolsApollo s most common attributes were the bow and arrow Other attributes of his included the kithara an advanced version of the common lyre the plectrum and the sword Another common emblem was the sacrificial tripod representing his prophetic powers The Pythian Games were held in Apollo s honor every four years at Delphi The bay laurel plant was used in expiatory sacrifices and in making the crown of victory at these games 340 Gold stater of the Seleucid king Antiochus I Soter reigned 281 261 BCE showing on the reverse a nude Apollo holding his key attributes two arrows and a bow The palm tree was also sacred to Apollo because he had been born under one in Delos Animals sacred to Apollo included wolves dolphins roe deer swans cicadas symbolizing music and song ravens hawks crows Apollo had hawks and crows as his messengers 350 snakes referencing Apollo s function as the god of prophecy mice and griffins mythical eagle lion hybrids of Eastern origin 340 Homer and Porphyry wrote that Apollo had a hawk as his messenger 351 350 In many myths Apollo is transformed into a hawk 352 353 354 In addition Claudius Aelianus wrote that in Ancient Egypt people believed that hawks were sacred to the god 355 and that according to the ministers of Apollo in Egypt there were certain men called hawk keepers ἱerakoboskoi who fed and tended the hawks belonging to the god 356 Eusebius wrote that the second appearance of the moon is held sacred in the city of Apollo in Egypt and that the city s symbol is a man with a hawklike face Horus 357 Claudius Aelianus wrote that Egyptians called Apollo Horus in their own language 355 Apollo Citharoedus Apollo with a kithara Musei Capitolini Rome As god of colonization Apollo gave oracular guidance on colonies especially during the height of colonization 750 550 BCE According to Greek tradition he helped Cretan or Arcadian colonists found the city of Troy However this story may reflect a cultural influence which had the reverse direction Hittite cuneiform texts mention an Asia Minor god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions which is now generally regarded as being identical with the Greek Ilion by most scholars In this interpretation Apollo s title of Lykegenes can simply be read as born in Lycia which effectively severs the god s supposed link with wolves possibly a folk etymology In literary contexts Apollo represents harmony order and reason characteristics contrasted with those of Dionysus god of wine who represents ecstasy and disorder The contrast between the roles of these gods is reflected in the adjectives Apollonian and Dionysian However the Greeks thought of the two qualities as complementary the two gods are brothers and when Apollo at winter left for Hyperborea he would leave the Delphic oracle to Dionysus This contrast appears to be shown on the two sides of the Borghese Vase Apollo is often associated with the Golden Mean This is the Greek ideal of moderation and a virtue that opposes gluttony In antiquity Apollo was associated with the planet Mercury The ancient Greeks believed that Mercury as observed during the morning was a different planet than the one during the evening because each twilight Mercury would appear farther from the Sun as it set than it had the night before The morning planet was called Apollo and the one at evening Hermes Mercury before they realised they were the same thereupon the name Mercury Hermes was kept and Apollo was dropped 1 Apollo in the arts Piraeus Apollo archaic style bronze Archaeological Museum of Piraeus Apollo is a common theme in Greek and Roman art and also in the art of the Renaissance The earliest Greek word for a statue is delight ἄgalma agalma and the sculptors tried to create forms which would inspire such guiding vision Greek art puts into Apollo the highest degree of power and beauty that can be imagined The sculptors derived this from observations on human beings but they also embodied in concrete form issues beyond the reach of ordinary thought citation needed The naked bodies of the statues are associated with the cult of the body that was essentially a religious activity The muscular frames and limbs combined with slim waists indicate the Greek desire for health and the physical capacity which was necessary in the hard Greek environment The statues of Apollo embody beauty balance and inspire awe before the beauty of the world citation needed Archaic sculpture Numerous free standing statues of male youths from Archaic Greece exist and were once thought to be representations of Apollo though later discoveries indicated that many represented mortals 358 In 1895 V I Leonardos proposed the term kouros male youth to refer to those from Keratea this usage was later expanded by Henri Lechat in 1904 to cover all statues of this format 359 360 The earliest examples of life sized statues of Apollo may be two figures from the Ionic sanctuary on the island of Delos Such statues were found across the Greek speaking world the preponderance of these were found at the sanctuaries of Apollo with more than one hundred from the sanctuary of Apollo Ptoios Boeotia alone 361 Significantly more rare are the life sized bronze statues One of the few originals which survived into the present day so rare that its discovery in 1959 was described as a miracle by Ernst Homann Wedeking is the masterpiece bronze Piraeus Apollo It was found in Piraeus a port city close to Athens and is believed to have come from north eastern Peloponnesus It is the only surviving large scale Peloponnesian statue 362 Classical sculpture Apollo of Mantua marble Roman copy after a 5th century BCE Greek original attributed to Polykleitos Musee du Louvre A marble sculpture of Apollo and Marsyas by Walter Runeberg at the arrivals hall of Ateneum in Helsinki Finland The famous Apollo of Mantua and its variants are early forms of the Apollo Citharoedus statue type in which the god holds the cithara a sophisticated seven stringed variant of the lyre in his left arm While none of the Greek originals have survived several Roman copies from approximately the late 1st or early 2nd century exist Other notable forms are the Apollo Citharoedus and the Apollo Barberini Hellenistic Greece Rome Apollo as a handsome beardless young man is often depicted with a cithara as Apollo Citharoedus or bow in his hand or reclining on a tree the Apollo Lykeios and Apollo Sauroctonos types The Apollo Belvedere is a marble sculpture that was rediscovered in the late 15th century for centuries it epitomized the ideals of Classical Antiquity for Europeans from the Renaissance through the 19th century The marble is a Hellenistic or Roman copy of a bronze original by the Greek sculptor Leochares made between 350 and 325 BCE citation needed The life size so called Adonis found in 1780 on the site of a villa suburbana near the Via Labicana in the Roman suburb of Centocelle is identified as an Apollo by modern scholars In the late 2nd century CE floor mosaic from El Djem Roman Thysdrus he is identifiable as Apollo Helios by his effulgent halo though now even a god s divine nakedness is concealed by his cloak a mark of increasing conventions of modesty in the later Empire citation needed Another haloed Apollo in mosaic from Hadrumentum is in the museum at Sousse 363 The conventions of this representation head tilted lips slightly parted large eyed curling hair cut in locks grazing the neck were developed in the 3rd century BCE to depict Alexander the Great 364 Some time after this mosaic was executed the earliest depictions of Christ would also be beardless and haloed Modern receptionApollo often appears in modern and popular culture due to his status as the god of music dance and poetry Postclassical art and literature Bust of Apollo used at decorating the Neoclassical house of Romanian architect Alexandru Săvulescu Strada Biserica Amzei no 30 in Bucharest Romania Detail of Apollo and the Muses on Mount Parnassus porcelain group by Johann Joachim Kaendler c 1750 Dance and music Apollo has featured in dance and music in modern culture Percy Bysshe Shelley composed a Hymn of Apollo 1820 and the god s instruction of the Muses formed the subject of Igor Stravinsky s Apollon musagete 1927 1928 In 1978 the Canadian band Rush released an album with songs Apollo Bringer of Wisdom Dionysus Bringer of Love 365 Books Apollo been portrayed in modern literature such as when Charles Handy in Gods of Management 1978 uses Greek gods as a metaphor to portray various types of organizational culture Apollo represents a role culture where order reason and bureaucracy prevail 366 In 2016 author Rick Riordan published the first book in the Trials of Apollo series 367 368 publishing four other books in the series in 2017 369 2018 370 2019 371 and 2020 372 William Blake The Overthrow of Apollo and the Pagan Gods 1809 illustration for John Milton s On the Morning of Christ s Nativity Film Apollo has been depicted in modern films for instance by Keith David in the 1997 animated feature film Hercules 373 by Luke Evans in the 2010 action film Clash of the Titans 374 and by Dimitri Lekkos in the 2010 film Percy Jackson amp the Olympians The Lightning Thief 375 Video games Apollo has appeared in many modern video games Apollo appears as a minor character in Santa Monica Studio s 2010 action adventure game God of War III with his bow being used by Peirithous 376 He also appears in the 2014 Hi Rez Studios Multiplayer Online Battle Arena game Smite as a playable character 377 Psychology and philosophy See also Apollonian and Dionysian and Apollo archetype In philosophical discussion of the arts a distinction is sometimes made between the Apollonian and Dionysian impulses where the former is concerned with imposing intellectual order and the latter with chaotic creativity Friedrich Nietzsche argued that a fusion of the two was most desirable 378 Psychologist Carl Jung s Apollo archetype represents what he saw as the disposition in people to over intellectualise and maintain emotional distance 379 Spaceflight See also Apollo program In spaceflight the 1960s and 1970s NASA program for orbiting and landing astronauts on the Moon was named after Apollo by NASA manager Abe Silverstein Apollo riding his chariot across the Sun was appropriate to the grand scale of the proposed program 380 Abe Silverstein Release 69 36GenealogyApollo s family tree 381 UranusGaiaUranus genitalsCoeusPhoebeCronusRheaLetoZeusHeraPoseidonHadesDemeterHestiaAPOLLOArtemis a 382 b 383 AresHephaestusMetisAthena 384 MaiaHermesSemeleDionysusDione a 385 b 386 AphroditeSee alsoDarrhon Dryad Epirus Family tree of the Greek gods Phoebus disambiguation Sibylline oracles Tegyra Temple of Apollo disambiguation Ancient Greece portal Myths portal Religion portalNotes Attic Ionic Homeric and Koine Greek Ἀpollwn romanized Apollōn genitive Ἀpollwnos romanized Apollōnos Attic Ionic pronunciation a pol lɔːn a pol lɔː nos Koine Greek aˈpol lon aˈpol lo nos Doric Greek Ἀpellwn romanized Apellōn Doric Greek pronunciation a pel lɔ ːn Arcadocypriot Greek Ἀpeilwn romanized Apeilōn Arcadocypriot Greek a peː lɔːn Aeolic Greek Ἄployn romanized Aploun Aeolic Greek a ploːn Latin Apollō genitive Apollinis Classical Latin aˈpɔ lːʲoː aˈpɔ lːʲɪ nɪs Late Latin ɑˈpɔ lːɔ ɑˈpɔ lːi nis Mousike the art of the Muses was an integral part of life in the ancient Greek world and the term covered not only music but also dance lyrics theatre and the performance of poetry References a b Price Fred W 1994 The Planet Observer s Handbook New York City New York Cambridge University Press p 75 ISBN 0 521 78981 8 Krauskopf I 2006 The Grave and Beyond The Religion of the Etruscans edited by N de Grummond and E Simon Austin University of Texas Press p vii p 73 75 For the iconography of the Alexander Helios type see H Hoffmann 1963 Helios in Journal of the American Research Center in Egypt 2 pp 117 23 cf Yalouris 1980 no 42 Joseph Fontenrose Apollo and Sol in the Latin poets of the first century BC Transactions of the American Philological Association 30 1939 pp 439 55 Apollo and the Sun God in Ovid American Journal of Philology 61 1940 pp 429 44 and Apollo and Sol in the Oaths of Aeneas and Latinus Classical Philology 38 2 April 1943 pp 137 138 R S P Beekes Etymological Dictionary of Greek Brill 2009 p 118 Herda Alexander 2008 Apollon Delphinios Apollon Didymeus Zwei Gesichter eines milesischen Gottes und ihr Bezug zur Kolonisation Milets in archaischer Zeit Internationale Archaologie in German Arbeitsgemeinschaft Symposium Tagung Kongress Band 11 Kult ur kontakte Apollon in Milet Didyma Histria Myus Naukratis und auf Zypern Akten des Table Ronde in Mainz vom 11 12 Marz 2004 16 ISBN 978 3 89646 441 5 KN 842 E DAMOS Database of Mycenaean at Oslo University of Oslo Department of Philosophy Classics History of Art and Ideas archived from the original on 15 December 2016 retrieved 15 December 2014 Logozzo Felicia Poccetti Paolo 7 November 2017 Ancient Greek Linguistics New Approaches Insights Perspectives Walter de Gruyter p 644 ISBN 9783110551754 a b c van der Toorn Karel Becking Bob van der Horst Pieter Willem 1999 Dictionary of Deities and Demons in the Bible Brill p 73 ISBN 978 90 04 11119 6 The young men became grown up kouroi and Apollon was the megistos kouros The Great Kouros Jane Ellen Harrison 2010 Themis A study to the Social origins of Greek Religion Cambridge University Press pp 439 441 ISBN 1108009492 Leiden E J 1985 Visible Religion Volume IV V Approaches to Iconology Brill p 143 ISBN 9004077723 a b The word usually appears in plural Hesychius ἀpellai apellai shkoi folds ἐkklhsiai assemblies ἀrxairesiai elections Nilsson Vol I p 556 Doric Greek verb ἀpellazein to assemble and the festival ἀpellai apellai which surely belonged to Apollo Nilsson Vol I p 556 Beekes 2009 pp 115 118 119 Campbell Mike Meaning Origin and History of the Name Apollo Behind the Name Retrieved 30 July 2013 The ἁploῦn suggestion is repeated by Plutarch in Moralia in the sense of unity a b Freese 1911 p 184 R S P Beekes Etymological Dictionary of Greek Brill 2009 p 1168 pella Liddell Henry George Scott Robert A Greek English Lexicon at the Perseus Project Nilsson Vol I p 558 The reading of Apaliunas and the possible identification with Apollo is due to Emil Forrer 1931 It was doubted by Kretschmer Glotta XXIV p 250 Martin Nilsson 1967 Vol I p 559 Angel John L Mellink Machteld Johanna 1986 Troy and the Trojan War A Symposium Held at Bryn Mawr College October 1984 Bryn Mawr Commentaries p 42 ISBN 978 0 929524 59 7 Melchert Harold Craig 1994 Anatolian Historical Phonology Rodopi ISBN 978 9051836974 Immerwahr Sara Anderson Chapin Anne Proctor 2004 Charis Essays in Honor of Sara A Immerwahr Amer School of Classical p 254 ISBN 978 0 87661 533 1 R S P Beekes Etymological Dictionary of Greek Brill 2009 p 1582 Apollonius of Rhodes 2 1730 Apollodorus 1 9 26 a b c d Alvaro Jr Santos Allan Simbolismo divino Allan Alvaro Jr Santos Aelian On the Nature of Animals 4 4 A F Scholfield tr Ovid Metamorphoses 13 715 Strabo x p 451 Wiliam Smith Dictionary of Greek and Roman Biography and Mythology Acraepheus Schmitz Leonhard 1870 Epactaeus In Smith William ed Dictionary of Greek and Roman Biography and Mythology a b Smin8eys in Liddell and Scott The epithet Smintheus has historically been confused with smin8os mouse in association with Apollo s role as a god of disease Suda nu 31 Smith William 1873 Acesius Dictionary of Greek and Roman Biography and Mythology London At the Perseus Project Euripides Andromache 901 paiwn klaros Pausanias Description of Greece 1 32 2 Moysagetas in Liddell and Scott Homer Odyssey 17 494 See ἀkersekomhs Pausanias Description of Greece 3 25 3 Miranda J Green Dictionary of Celtic Myth and Legend Thames and Hudson Ltd 1997 Corpus Inscriptionum Latinarum XIII 1863 1986 A Ross Pagan Celtic Britain 1967 M J Green The Gods of the Celts 1986 London J Zwicker Fontes Historiae Religionis Celticae 1934 36 Berlin Corpus Inscriptionum Latinarum V XI XII XIII J Gourcest Le culte de Belenos en Provence occidentale et en Gaule Ogam 6 6 1954 257 262 E Thevonot Le cheval sacre dans la Gaule de l Est Revue archeologique de l Est et du Centre Est vol 2 1951 Temoignages du culte de l Apollon gaulois dans l Helvetie romaine Revue celtique vol 51 1934 W J Wedlake The Excavation of the Shrine of Apollo at Nettleton Wiltshire 1956 1971 Society of Antiquaries of London 1982 M Szabo The Celtic Heritage in Hungary Budapest 1971 a b Divinites et sanctuaires de la Gaule E Thevonat 1968 Paris a b La religion des Celtes J de Vries 1963 Paris J Le Gall Alesia archeologie et histoire Paris 1963 Corpus Inscriptionum Latinarum XIII Martin Nilsson 1967 Die Geschicte der Giechischen Religion Vol I C F Beck Verlag Munchen p 529 Burkert Walter Greek Religion 1985 144 Apollo Victorious over the Python The Walters Art Museum Retrieved 21 June 2013 Pausanias VIII 41 8 IV 34 7 Sittig Nom P 48 f Aristoph Vesp V 61 Paus I 3 4 Martin Nilsson 1967 Vol I pp 540 544 1 Harper s Dictionary of classical antiquity oὔlios in Liddell and Scott Graf Fritz 2008 Apollo Taylor amp Francis p 66 ISBN 978 0 203 58171 1 Paieon Paihwn puts pain relieving medicines on the wounds of Pluton and Ares Ilias E401 This art is related with Egypt Odyssey D232 M Nilsson Vol I p 543 Schofield Louise 2007 The Mycenaeans The British Museum Press p 160 ISBN 978 0 89236 867 9 KN V 52 Deaditerranean Minoan Linear A amp Mycenaean Linear B Archived from the original on 18 March 2016 Retrieved 17 March 2014 Chadwick John 1976 The Mycenaean World Cambridge UK Cambridge University Press p 89 ISBN 978 0 521 29037 1 At Google Books Ἐpὶ katapaysei loimῶn kaὶ noswn ᾄdomenos Which is sung to stop the plagues and the diseases Proklos Chrestom from Photios Bibl code 239 p 321 Martin Nilsson Die Geschicthe der Griechischen religion Vol I p 543 Homer 750 BCE 650 BCE 1 June 2000 The Iliad Translated by Butler Samuel The conception that the diseases come from invisible shots sent by magicians or supernatural beings is common in primitive people and also in European folklore In North Europe they speak of the Elf shots In Sweden where the Lapps were called magicians they speak of the Lappen shots Martin Nilsson 1967 Vol I p 541 Ilias A 314 Martin Nilsson 1967 Vol I p 543 Herbert W Park 1956 The delphic oracle Vol I p 3 Graf Apollo pp 104 113 Burkert also notes in this context Archilochus Fr 94 Burkert p 255 Jane Ellen Harrison 2010 Themis A study to the Social origins of Greek Religion Cambridge University Press p 441 ISBN 1108009492 Compare Baetylus In Semitic sacred stone Martin Nilsson 1967 Vol I p 556 Huxley George 6 June 1975 Cretan Paiawones Greek Roman and Byzantine Studies 16 2 119 124 ISSN 2159 3159 Martin Nilsson 1967 Vol I p 554 A4 Martin Nilsson 1967 Vol I pp 499 500 Martin Nilsson Die Geschichte der Griechische Religion Vol I pp 563 564 Paul Kretschmer 1936 Glotta XXIV p 250 Martin Nilsson 1967 Vol I p 559 EDIANA Corpus www ediana gwi uni muenchen de Retrieved 8 March 2018 The Archaeological Exploration of Sardis sardisexpedition org Retrieved 8 March 2018 Martin Nilsson Die Geschichte der Griechische Religion vol I C H Beck 1955 563f Martin Nilsson 1967 Vol I p 561 de Grummond Nancy Thomson 2006 Etruscan Myth Sacred History and Legend Philadelphia Pennsylvania University of Pennsylvania Museum of Archaeology and Anthropology Mackenzie Donald A 2005 Myths of Babylonia and Assyria Gutenberg Martin Nilsson 1967 Vol I pp 559 560 You Apollo Smintheus let my tears become your arrows against the Danaans for revenge Iliad 1 33 A 33 An ancient aetiological myth connects sminthos with mouse and suggests Cretan origin Apollo is the mouse god Strabo 13 1 48 Sminthia in several areas of Greece In Rhodes Lindos they belong to Apollo and Dionysos who have destroyed the rats that were swallowing the grapes Martin Nilsson 1967 pp 534 535 For Sarva as a name of Shiva see Apte p 910 For association between Rudra and disease with Rigvedic references see Bhandarkar p 146 Burkert 1985 143 Diodorus Siculus Library 1 7 5 77 5 Diodorus Siculus Library 1 7 5 77 5 GR Herodotus 1 46 Lucian attrib De Dea Syria 35 37 To know what a thing is we must know the look of it Rhys Carpenter The esthetic basis of Greek art Indiana University Press p 108 C M Bowra 1957 The Greek experience p 166 William Dinsmoor 1950 The architecture of Ancient Greece p 218 ISBN 0 8196 0283 3 a b William Smith A Dictionary of Greek and Roman Antiquities John Murray London 1875 p 384 Hellenic Ministry of culture Temple of Apollo Daphnephoros Archived 12 September 2014 at the Wayback Machine Rufus B Richardson A Temple in Eretria The American Journal of Archaeology and of the History of the Fine Arts 10 3 July September 1895 326 337 Martin Nilsson 1967 Vol I p 529 Robertson pp 56 323 a b Spivey p 112 Robertson p 87 a b c d D S Robertson 1945 A handbook of Greek and Roman architecture Cambridge University Press pp 324 329 Robertson p 98 Mertens 2006 pp 104 109 IG XIV 269 Temple of Apollo at Delphi Ancient Greece org Smith William 1850 New classical dictionary of biography mythology and geography J Murray p 1 Retrieved 14 October 2017 See reports of the German Archaeological Institute in Archaeological Reports for 2008 9 43 45 Hellenic Ministry of Culture The Temple of Epicurean Apollo Temple of Apollo Epicurius at Bassae Archived 31 December 2006 at the Wayback Machine World Heritage Site Ministry of culture Temple of Apollo Pythios Sotir Archived 2 December 2014 at the Wayback Machine Peter Schneider Neue Funde vom archaischen Apollontempel in Didyma In Ernst Ludwig Schwandner ed Saule und Gebalk Zu Struktur und Wandlungsprozess griechisch romischer Architektur Bauforschungskolloquium in Berlin vom 16 18 Juni 1994 Diskussionen zur Archaologischen Bauforschung Smith 1873 s v Clarus Prophecy centre of Apollo Clarius Bresson 2007 154 5 citing the excavations reports of Ozgunel 2001 Robertson p 333 Suda pi 3130 1800 year old stele on way back from Italy after 23 years Slab with marching ancient Greek warriors discovered at Apollo temples on ancient black sea island in Bulgaria s Sozopol Strabo Geography 16 3 2 Photius Bibliotheca excerpts 190 51 a b Robertson pp 200 201 Perseus tufts Falerii Veteres Davidson CSA Temple of Apollo Pompeii Archived 6 January 2015 at the Wayback Machine Livy 4 25 Livy 34 43 A topographical dictionary of Ancient Rome Testa Michael 19 March 2002 New find at Mdina most important so far in old capital Times of Malta Archived from the original on 13 April 2016 Homer Iliad 21 499 Plutarch Moralia 657e a b c Callimachus Hymn to Delos a b c d Homer Hymn to Apollo Hesiod 2007 Works and Days doi 10 4159 dlcl hesiod works days 2007 Theognis Fragment 1 5 Alcaeus Hymn to Apollo Himerius Oration Virgil Aeneid 3 80 Nonnus Dionysiaca ἑbdomagenhs in Liddell and Scott Pindar Pindar Olympian Ode Apollonius Rhodius Argonautica 2 674 a b c d e f g h i Callimachus Hymn II to Apollo a b Joseph Eddy Fontenrose Python A Study of Delphic Myth and Its Origins Plutarch de his qui sero a num pun p 557F Anna Afonasina Shamanism and the Orphic tradition Fritz Graf Apollo Apollonius Rhodius Argonautica 4 594 Timothy P Bridgman Hyperboreans Myth and History in Celtic Hellenic Contacts Homeric Hymn 4 to Hermes 550 Diodorus Siculus 5 74 5 Aeschylus Eumenides 1 Orphic Hymn 79 to Themis Athanassakis and Wolkow p 62 Children of the Gods by Kenneth McLeish p 32 Euripides Iphigenia in Tauris John Opsopaus The Oracles of Apollo Practical Ancient Greek Divination for Today Pindar s Paeans A Reading of the Fragments with a Survey of the Genre John Lempriere Bibliotheca Classica The Uses of Greek Mythology By Ken Dowden Aristonous Paean To Apollo Apollo Fritz Graf Timothy P Bridgman Hyperboreans Myth and History in Celtic Hellenic Contacts Benjamin Acosta Hughes Luigi Lehnus Susan Stephens Brill s Companion to Callimachus Scholia on Pindar Pythian Odes 4 160 citing Pherecydes a b c Apollodorus 3 10 4 a b c Apollodorus 1 9 15 a b Hyginus Fabulae 50 51 Hyginus Fabulae 10 Apollodorus Bibliotheca 2 5 Homer The Iliad 21 434 Pindar Olympian Odes viii 39 amp c Hesiod Catalogues of Women Fragment 83 Stesichorus Fr 108 Tzetzes On Lycophron 266 Porphyry in his Omissions states that Ibycus Alexander Euphorion and Lycophron all made Hector the son of Apollo Apollodorus 2 4 12 Apollodorus 2 5 3 Antoninus Liberalis Metamorphoses 6 Grimal s v Periphas 2 p 359 Plato The Symposium Pindar Olympian Ode 6 Apollonius Rhodius Argonautica ii 846 ff The Cyclopedia Or Universal Dictionary of Arts Sciences and Literature Volume 37 Plato Laws 653 4 The prefix A means without or not and polloi means many thus Apollo means not many or united referring to his ability to create harmony Plato Cratylus Aelian On the nature of Animals 11 1 Aelian Varia Historia 2 26 Diogenes Laertius 8 13 Iamblichus Vit Pyth 8 91 141 Landels John G 1999 Music in Ancient Greece and Rome Iliad i 603 Detienne Marcel 2001 Forgetting Delphi between Apollo and Dionysus Homeric Hymn to Hermes IV 1 506 Perseus Retrieved 18 March 2018 Diodorus Siculus incomplete short citation Hard p 162 Norman O Brown Hermes the thief page needed a b Apuleius Florida 3 2 a b Diodorus Siculus Library of History 5 75 3 Philostratus the Younger Imagines 2 trans Fairbanks Man Myth and Magic by Richard Cavendish Hyginus Fabulae 165 Apostle Arne Horn The Book of Eusebius 4 Homer Iliad 11 20 23 Eustathius on Iliad cf also scholia on the same passage Homer Hymn to Pythian Apollo Apollonius of Rhodes Argonautica John Potter Archaeologia Graeca Or The Antiquities of Greece Volume 1 Homer the Ilaid 1 Hyginus Fabulae 150 Eugammon of Cyrene Telegony Fragment Benjamin Sammons Device and Composition in the Greek Epic Cycle Nonnus Dionysiaca 13 Nonnus Dionysiaca 27 Nonnus Dionysiaca 24 Statius Thebaid 7 Apollodorus 1 6 2 Pindar Pythian 8 12 18 Grimal s v Aloadae p 34 Homer Odyssey 11 305 Hyginus Fabulae 28 Philostratus the Elder Imagines 2 19 Herodotus Histories 5 7 10 Orphic Hymn 34 to Apollon 21 Athanassakis and Wolkow pp 30 31 Diodorus Siculus Library of History 5 62 3 4 Valerius Flaccus Argonautica 4 60 a b Strabo Geography 10 2 8 a b c Ptolemy Hephaestion New History Book 7 Aelian On Animals 11 8 The love stories themselves were not told until later Karl Kerenyi The Gods of the Greeks 1951 140 Hyginus Fabulae 203 Ovid Metamorphoses 1 452 567 Tripp s v Daphne Apollodorus 1 3 4 Scholiast on Apollonius Rhodius Arg iv 828 Scholia on Tzetzes Exegesis in Iliadem 1 126 Hesiod Catalogue of Women fr 83 Pausanias Description of Greece 9 Antoninus Liberalis Metamorphoses 12 Ovid Metamorphoses 7 350 Smith 1873 s v Cycnus 1 Stesichorus Fr 108 Antoninus Liberalis Metamorphoses 32 Ovid Metamorphoses 9 330 Pausanias 9 10 5 6 Ovid Metamorphoses 10 143 ff aἰaῖ aἴ in Liddell and Scott Smith 1890 s v Hyacinthia Ovid Metamorphoses 10 106 10 142 Tripp s v Cyparissus Callimachus Hymn to Apollo 49 a b Plutarch Life of Numa 4 5 Keaveney Arthur 1 January 1984 A Note on Servius Ad Aeneid 7 637 Philologus 128 1 2 138 139 doi 10 1524 phil 1984 128 12 138 ISSN 2196 7008 S2CID 164720549 Plutarch Amatorius 17 Ovid Ars Amatoria 2 239 Tibullus Elegies 2 3 Tibullus Elegies 2 Pepin Ronald E 2008 The Vatican Mythographers Fordham Univ Press ISBN 9780823228928 Ptolemy Hephaestion New History Book 4 summary from Photius Myriobiblon 190 Nonnus Dionysiaca 11 258 19 181 Valerius Flaccus Argonautica 4 465 Pindar Pythian Ode 2 lines 15 17 with scholia Photius Bibliotheca excerpts Antoninus Liberalis Metamorphoses 23 Hesiod Megalai Ehoiai fr 16 Smith 1873 s v Hymen Grimal s v Hymenaeus Smith 1873 s v Iapis Plutarch Numa 4 5 cf Hyginus De Astronomica 2 14 Plutarch Of the Names of Rivers and Mountains and Of Such Things as are to be Found Therein Apollonius Rhodius 1491 ff a b c d Murray John 1833 A Classical Manual being a Mythological Historical and Geographical Commentary on Pope s Homer and Dryden s Aeneid of Virgil with a Copious Index Albemarle Street London p 18 Antoninus Liberalis Metamorphoses 30 Scholia on Apollonius Rhodius 1491 ff Servius on Virgil s Eclogue 1 65 Stephanus of Byzantium s v Ὄa3os Pausanias 10 6 5 Pausanias 10 16 5 Apollodorus 3 10 1 Pseudo Plutarch On Rivers 7 1 Photius Lexicon s v Linos Servius on Virgil s Eclogue 1 65 Apollodorus 3 1 2 Photius Lexicon s v Eumolpidai Pliny the Elder Naturalis Historia 7 56 57 p 196 Apollodorus 1 3 2 Peck s v Ialĕmus a b c d Hyginus Fabulae 161 Pausanias 10 6 3 Ovid Metamorphoses 11 317ff Pausanias 2 5 8 Parada s v Chrysothemis p 47 Hyginus De Astronomica 2 25 1 Hard p 149 Diodorus Siculus 5 74 6 Homeric Hymn to Asclepius 16 1 4 Pausanias 10 6 3 Hyginus Fabulae 161 Euripides Ion 10 Hyginus Fabulae 161 Smith s v Aristaeus Scholia on Apollonius Rhodius Argonautica 2 498 Tzetzes on Lycophron 77 Tzetzes on Lycophron 480 Scholia on Apollonius Rhodius Argonautica 1 1213 Antoninus Liberalis 32 Pindar Olympian Odes 6 35 ff Pausanias Description of Greece 6 2 5 Smith s v Iamus Scholia on Apollonius Rhodius Argonautica 4 828 referring to Hesiod Megalai Ehoiai fr Smith s v Amphiaraus Hyginus Fabulae 70 Stesichorus Fr 108 Tzetzes On Lycophron Porphyry in his Omissions states that Ibycus Alexander Euphorion and Lycophron all made Hector the son of Apollo Antoninus Liberalis Metamorphoses 12 Servius on Aeneid 3 332 Stephanus of Byzantium s v Patara nymph or daughter of Xanthus Pausanias Description of Greece 9 10 6 Pausanias Description of Greece 9 10 6 26 1 Antoninus Liberalis 13 Photius Lexicon s v Kynneios Parada s v Lycomedes 3 p 108 Pausanias 7 4 1 Apollodorus 1 7 6 Apollodorus E 3 23 Diodorus Siculus 5 62 1 Smith s v Rhoeo eponym of the island Ceos Etymologicum Magnum 507 54 under Keios eponym of the tribe Cicones Etymologicum Magnum 513 37 under Kikones Plutarch Lucullus 23 6 Pausanias 2 6 7 Brill s New Pauly s v Zeuxippus 2 Tzetzes Chiliades 13 599 600 Alciphron Letters 1 16 Nonnus Dionysiaca 33 66 70 Catullus 61 Licymnius fr 768a Stephanus of Byzantium s v Galeōtai Pausanias 9 40 6 Thus scholia on Paus 9 23 6 with reference to Pindar The relevant passage in Stephanus in fact reads Acraephia was founded either by Athamas or by Acraepheus son of Apollo The mountain is named after Ptous son of the aforesaid individual toῦ aὐtoῦ and Euxippe The version given in scholia on Pausanias has prompted several scholars to emend Euxippe to Zeuxippe and to assume that toῦ aὐtoῦ refers to Apollo rather than Acraepheus Such an interpretation however has been contested on the strength of the facts that Stephanus must have closely followed Herodianus where the parents names are unambiguously Acraepheus and Euxippe and that the passage in scholia on Pausanias allows for an alternate understanding that doesn t necessarily make Apollo and Zeuxippe parents of Ptous See Realencyclopadie der Classischen Altertumswissenschaft Band XXIII Halbband 46 Psamathe Pyramiden 1959 s 1890 Stephanus of Byzantium s v Akraiphia Scholia on Pindar Pythian Ode 4 181 a b c Murray John 1833 A Classical Manual being a Mythological Historical and Geographical Commentary on Pope s Homer and Dryden s Aeneid of Virgil with a Copious Index Albemarle Street London p 19 Suda s v Marathōn Stephanus of Byzantium s v Megara Antoninus Liberalis Metamorphoses 4 Pausanias Description of Greece 8 25 4 Stephanus of Byzantium s v Ogkeion Servius on Aeneid 10 179 Eumelus fr 35 as cited from Tzetzes on Hesiod 23 Apollodorus 1 7 8 9 cf Homer Iliad 9 557 560 Statius Thebaid 1 696 ff Eustath ad Hom p 1197 The Oxford Encyclopedia of Ancient Greece and Rome s v Artemis p 268 G Shipley The Extent of Spartan Territory in the Late Classical and Hellenistic Periods The Annual of the British School at Athens 2000 Rufus B Richardson A Temple in Eretria The American Journal of Archaeology and of the History of the Fine Arts 10 3 July September 1895 326 337 Paul Auberson Eretria Fouilles et Recherches I Temple d Apollon Daphnephoros Architecture Bern 1968 See also Plutarch Pythian Oracle 16 a b Carol M Mooney B A Hekate Her Role And Character In Greek Literature From Before The Fifth Century B C APOLLO THE YOUNG AND THE CITY KEY THEMES Apollo Fritz Graf Peter Dawkins The Shakespeare Enigma Cicero De Natura Deorum 3 22 Homer Iliad 15 308 1 Homer Iliad Euripides Ion Aeschylus Oresteia a b c d Freese 1911 p 185 Koronis Theoi Retrieved 30 July 2013 Livy 1 56 Livy 3 63 7 4 25 3 Livy 25 12 J H W G Liebeschuetz 1979 Continuity and Change in Roman Religion Oxford Oxford University Press pp 82 85 ISBN 978 0 19 814822 7 Suetonius Augustus 18 2 Cassius Dio 51 1 1 3 Cassius Dio 53 1 3 Inscriptiones Latinae Selectae 5050 translated by Beard Mary North John Price Simon 1998 Religions of Rome Volume 2 A Sourcebook Cambridge Cambridge University Press p 5 7b ISBN 978 0 521 45015 7 li id, wikipedia, wiki, book, books, library,

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