Рассказ о боге аполлон

Рождение

К сожалению, рождение одного из величайших сыновей верховного бога Олимпа проходило отнюдь не так радужно, каким оно могло бы быть. История Аполлона начинается с того, что отец его – громовержец Зевс, полюбил прекрасную красавицу, богиню Лето. К сожалению, на тот момент он находился в официальном браке с богиней Герой. И когда она узнала, что Зевс ей в очередной раз изменил, и, более того, любовница собирается подарить ему сына, то верховная богиня невероятно разозлилась.

Против мужа, верховного бога, Гера физически не могла ничего предпринять, т.к. однажды подняв бунт, она была жестоко наказана своим мужем и давала ему клятву никогда не поднимать восстание против Зевса. А вот отомстить сопернице – пожалуйста. И мщение ее было страшным. Гера запретила земле принимать Лето, а точнее – предоставлять ей место для родов. Более того, она наслала не незадачливую любовницу грозного и ужасного змея Пифона, порождение Геи, который обитал вблизи горы Парнас.

Ни на минуту Лето не могла присесть и отдохнуть. Могучий змей, по наущению Геры, постоянно ее преследовал и всячески ей досаждал. Долго скиталась любовница Зевса. Она исходила всю Элладу, но ни один клочок земли не соглашался приютить незадачливую богиню, ибо месть Геры была страшна.

В конце концов, Лето сумела найти пристанище. Им стал плавучий остров Делос, который и землей-то назвать нельзя было. Однако мщение Геры на этом не закончилось. Она запретила своей дочери Илифии, отвечающей за роды, помогать Лето. Долгих девять дней мучилась Лето, ибо без Илифии на свет не появлялся ни один младенец, будь он хоть человеком, хоть богом.

И только спустя эти долгие девять дней, другие олимпийцы сумели убедить Илифию помочь Лето. Как только Илифия спустилась на Делос, едва только она прикоснулась к Лето, как последняя, в тот же момент, родила двух прекрасных близнецов, которые получили имена: Аполлон и Артемида. При этом, хмурый и неприветливый дотоле остров, мгновенно расцвел и засиял совершенно новыми красками.

Детство и юность

Лето и ее новорожденные дети продолжают укрываться на острове от мщения Геры и Пифона, преследовавшего богиню. Однако Лето действительно родила прекрасных детей, будущих богов. Мифология гласит, что росли они не по дням, а по часам. Так, на седьмые сутки, Аполлон покинул пеленки. Уже тогда он был невероятно красивым и даже великолепным, а главное – безумно сильным.

Зевс, видя, какого прекрасного сына подарила ему Лето, не сдерживает своего восхищения его могуществом и красотой. Отец дарит сыну семиструнную лиру, колесницу в которую, вместо коней, были запряжены два могучих лебедя, серебряный лук и стрелы, которые, специально для Аполлона, по указанию Зевса, изготовил сам Гефест.

Аполлон принимает подарки отца и сразу же отправляется в путь, на своей колеснице. Т.к. он был еще совсем юным, и даже маленьким, единственной его целью было доказать всем, что он не просто так пришел в этот мир. Но больше всего на свете он хочет постичь искусство прорицания, дабы открывать людям их путь. Для этого он направляет своих лебедей в прекрасную страну – Гиперборею, невероятно богатую и счастливую, где жители никогда не стареют и всегда ходят веселые и радостные. Там Аполлон и постигает искусство прорицания.

Жители Гипербореи обучают хорошо, а Аполлон – способный ученик. Он быстро добивается того, чего хотел, после чего задумывает вернуться на родину, дабы возвести собственный храм. Место для своего храма он находит очень быстро. Это площадка, около прекрасного источника, посреди лесной чащи. Однако в этих местах обитала нимфа Тельфуса. И ей совсем не понравилось то, что Аполлон нагрянул в ее владения.

Победа над Пифоном

Однако противостоять сыну громовержца было не в ее власти, поэтому она решила действовать хитростью. Она убедила юного бога, что в этих местах слишком шумно, и что совсем рядом есть отличное тихое место, где он сможет возвести свой храм. Аполлон поверил нимфе, и отправился к подножью горы Парнас. Аполлон не ожидал подвоха, однако едва он уселся готовить чертежи, для собственного храма, как сзади него нависает огромная змеиная тень, тень Пифона.

По преданиям, Пифон был настолько огромным, что способен был обернуться вокруг горы Парнас 9 раз. Достаточно долго ждал он своего часа, часа мщения за то, что не сумел полноценно выполнить требование Геры, однако теперь у него есть полноценная возможность исправиться. Долго длилась битва, между божествами. Однако юный, прыткий и стреляющий без промаха сын Зевса сумел победить змея. Правда, для этого ему пришлось выпустить тысячу стрел. Так Аполлон сумел отомстить и за мать, и за себя, за то, что змей преследовал его, пока он еще находился в материнской утробе.

Гее, богине земли, совсем не понравилось, что ее дитя было убито. Смерть своего порождения она воспринимает как личное оскорбление и отправляется жаловаться самому Зевсу. Зевс, хоть он и покровительствовал Аполлону, все же выслушал жалобу Геи и предпринял меры. Он направил Аполлона в храм, дабы смыть со своих рук кровь убийства.

Аполлон выполняет просьбу отца, однако радость победы над столь грозным существом обуяло его, и в честь этой победы, Аполлон учреждает Пифийские игры – религиозные и спортивные состязания. Кроме того, он немного оскорбил Эрота, за что впоследствии поплатился, но об этом чуть позже.

Молодые годы

Аполлон построил свой храм, свое святилище. Но пока там не было жрецов, это было всего лишь здание. Долго сидел он на берегу моря и думал, где же ему достать жрецов, верных и честных. В этот момент, вдалеке на море, он увидел корабль, который вот-вот должен был затонуть. Не раздумывая, он превращается в дельфина и мигом доплывает до корабля.

На борту он обнаруживает голодных, усталых, ослабших и едва живых моряков, плывущих из Крита. Аполлон обещает спасти их, если они согласятся до конца жизни остаться жрецами в его храме. Моряки дают ему клятву, и Аполлон быстро приводит корабль к берегу. Так он получил жрецов, которых и обучил божественным таинствам.

Оставалось лишь дать месту имя. Моряки, помня, что Аполлон спас их, будучи в образе дельфина, прозвали святилище Дельфами, которое станет самым почитаемым святилищем Древней Греции. Именно тут простые смертные могли узнать свою судьбу, уготованную им богами. Жрецы же стали дельфийскими оракулами.

Аполлон на Олимпе

Достигнув совершеннолетия, Аполлон с триумфом попадает на Олимп, вместе с сестрой Артемидой и матерью Лето. Все поражены могуществом и красотой юного бога. Игрой на своей лире он услаждал слух бессмертных и смертных, но лук его – был грозным оружием, которое не щадило никого. Кроме того, Аполлон жестоко мстил тем, кто осмеливался оскорблять людей и божеств, находящихся под его покровительством. Стрелы его не знали пощады…

Месть за мать

По одной из легенд, Аполлон совершенствовал свое искусство прорицания, обучаясь у бога пастухов – Пана. Когда он в совершенстве овладел им, то пригласил к себе в храм Артемиду и Лето. К сожалению Лето, будучи в храме, была замечена великаном Титием. Мстительная Гера не забыла измены мужа, которая стала еще тяжелее из-за того, насколько блистательными оказались Аполлон и Афродита.

Гера внушила страсть Титию к Лето. В результате, обезумевший великан, попытался схватить Лето и изнасиловать ее. Однако Аполлон и Артемида вовремя подоспели и расстреляли Тития из своих луков, защитив честь матери.

Во второй раз Аполлон заступился за Лето, из-за царицы Ниобы. По преданию она была любовницей самого Зевса, однако совместных детей у них не было. Но царица славилась своей плодовитостью. Своему супругу, Амфиону, царица подарила целых 14 детей. Из-за этого она стала насмехаться над Лето, у которой было всего двое детей, Аполлон и Артемида. Разгневанная богиня пожаловалась детям.

Аполлон не стал мириться с оскорблением матери. По легенде он спустился на землю к Ниобе и ее детям, и перестрелял их всех из лука (по другой легенде – они сделали это вместе с Артемидой). Горе Ниобы было неописуемым, и Зевс, видя ее страдания, превратил ее в камень. Так он и остался камнем, источающим слезы…

Месть Зевсу

У Аполлона был невероятно талантливый сын, Асклепий – великий врачеватель (подробнее о нем немного дальше). Он достиг настолько высоких успехов в медицине, что обрел способность возвращать людей к жизни, чем он и занимался без зазрения совести. Однако это безумное открытие, о котором мечтало все человечество, отнюдь не понравилось богам.

Взбешенный Аид, правитель царства мертвых, явился к Зевсу на Олимп и потребовал у него справедливости. Зевс также разделял мнение Аида, да и как могло быть иначе, когда Асклепий нарушал порядок, установленный между людьми и богами. Верховный бог принимает жалобу брата и поражает великого целителя молнией.

Аполлон был до предела поражен поступком отца. Он был в отчаянии, как же так, за что отец его поразил его сына? Почему нельзя было решить вопрос иначе? И Аполлон находит решение. И решение это – месть отцу. В качестве своей цели он выбирает тех самых циклопов, которых Зевс некогда освободил из Тартара, и которые ковали ему молнии. Аполлон перестрелял их всех до единого.

Сказать, что Зевс был в ярости – не сказать ничего. Аполлон совсем вышел из-под контроля и нужно было его как-то приструнить. В приступе безумной злобы, Зевс придумывает для Аполлона страшнейшее наказание. Он свергает его в Тартар. Но не долго был там прекрасный бог. Зевс позволил богине Лето уговорить себя и смягчил наказание сыну. За убийство циклопов тот должен был девять лет служить пастухом у простого смертного, у Адмета.

Отнюдь не суровым была служба Аполлона, однако и приятной ее не назовешь. Аполлон бы пастухов, и пас стада Адмета на берегу реки Амфис. Под началом Аполлона, коровы Адмета стали прекрасными, как и все, с чем сталкивался бог-красавец. Так продолжалось до тех пор, пока не родился маленький прохвост Гермес. В младенчестве он выбрался из колыбели, нашел место, где Аполлон пас стадо, и увел его к себе в пещеру.

С превеликим трудом Аполлону удалось выяснить личность похитителя. И несмотря на уверение малыша-Гермеса, он понял всю глубину его хитрости и вместе с ним отправился к Зевсу, дабы тот рассудил их. В этот раз верховный бог был на стороне Аполлона. Он приказал Гермесу вернуть брату коров.

Но когда они вернулись в пещеру с коровами, Гермес достал прекрасную лиру, которую он смастерил из панциря черепахи. Инструмент показался Аполлону настолько очаровательным, что он сам предложил Гермесу оставить коров себе, в обмен на эту прекрасную лиру. На этом они и расстались друзьями, а Гермес поклялся, что больше никогда ничего не украдет у брата.

Покровительство Адмету

Мифология об этом умалчивает, но, по всей видимости, Адмет не осмелился наказать Аполлона за пропавших коров. Кроме того, они были достаточно дружны. Можно даже сказать, что Аполлон любил Адмета, насколько мог любить эгоистичный бог одного из смертных.

Однажды Аполлон заметил, что Адмет чем-то опечален. Причина выяснилась достаточно скоро. Правитель Фер безумно влюбился в красавицу Алкесту, дочь царя Пелия. Девушка тоже любила Адмета, но вот отец ее не собирался просто так отдавать дочь кому попало. Он пообещал выдать дочь замуж за того, кто приедет на колеснице, запряженной львом и диким вепрем одновременно. Адмет был сильным и могучим, но поручение было просто невыполнимым.

Однако Аполлон решил помочь ему. По одной из легенд он наделил Адмета нечеловеческой силой (по другой – Аполлон уговорил Геракла помочь укротить диких животных). В любом случае Адмет выполнил требование Пелия, и тот сдержал обещание и женил его на своей дочери.

Помог Аполлон царю и на свадьбе, когда тот попросту забыл преподнести дары и жертвы сестре Аполлона – Артемиде. Возмущенная богиня собралась уже натравить на незадачливого царя огромного змея, однако Аполлон вступился за Адмета. Тот искупил вину, а Артемида настолько к нему прониклась, что обещала пощадить царя в день смерти, но при условии, если он найдет вместо себя человека, который отправится в Аид.

Через много лет спустя, неожиданно настал день смерти Адмета, причем настолько неожиданно, что он просто не успел подготовить вместо себя человека. Но и тут к нему на помощь пришел Аполлон. Он опоил Мойр, и те просто не успели обрезать нить жизни царя. Тот воспользовался полученным временем и побежал к своим старым родителям, дабы они согласились отправиться в Аид, вместо него. Но родители ему отказали. Тогда место Адмета в Аиде согласилась занять его любимая Алкеста. Позднее ее освободит Геракл (по другой легенде – Персефона, потрясенная ее смелостью).

Второе наказание

Аполлон был одним из тех богов, которые осмелились поднять восстание, против самого Зевса. Надо отдать ему должное, у него было множество причин быть недовольным властью отца. Тем не менее, если вы читали нашу статьи о Зевсе и Гере, то наверняка уже знаете, что попытка переворота была провальной.

Союзникам удалось сковать спящего Зевса цепями, и они уже собрались отправить его в Тартар, однако в дело вмешалась богиня Фетида, первая возлюбленная Зевса. Она призвала Бриарея, который освободил Зевса из оков. Разгневанный Зевс жестоко наказал Геру, которая организовала восстание, а Аполлона и Посейдона Зевс превратил в смертных и отправил на службу к Троянскому царю, строить знаменитые стены.

Жизнь после наказания

По-разному складывались у Аполлона отношения с другими богами. Однажды один из его сыновей, Эриманф, подглядел за обнаженной Афродитой, когда она купалась в источниках. Однако ему не хватило ловкости, чтобы остаться незамеченным. Возмущенная богиня навсегда ослепила юношу. В отместку, Аполлон превратил его в дикого вепря, который впоследствии убьет единственного счастливчика, кого по-настоящему любила прекрасная богиня любви – Адониса.

История Гиацинта

Мифология гласит, что существовал когда-то прекрасный принц Спарты, звали которого Гиацинтом. Но красота его мало ему послужила. В него влюбился Аполлон, а также Фамирид, известный певец того времени. Фамирид был искусным певцом, но и крайне самолюбивым. Возгордившись, он вызвал на состязание Муз, за что был лишен зрения. Таким образом, Аполлон избавился от первого соперника.

Но не долго наслаждался он своей победой. К спартанскому принцу воспылал страстью один из богов ветра, Зефир. По легенде, Аполлон играл с Гиацинтом в диск. Они бросали его друг другу, и когда Аполлон делал бросок, Зефир усилил его при помощи ветра. Принц пытался поймать диск, но тот попросту его убил. Из крови юноши вырос одноименный цветок.

Соперники Аполлона

Как мы уже рассказывали ранее, Аполлон был крайне самолюбив. Любую критику в свою сторону, или в сторону своих близких, он принимал как личное оскорбление. Так и случилось с сатиром Марсием, который нашел авлос (что-то вроде старинной флейты), выброшенный Афиной и действительно достиг в игре на нем небывалых высот. Однако этого сатиру было мало. Он возгордился и вызвал на музыкальную дуэль самого Аполлона.

Рассудить соперников должны были музы. Аполлон играл на знаменитой лире, а Марсий – на авлосе. По началу они никак не могли определиться, кто же из них более искусный музыкант, тогда Аполлон предложил выход. Он заключался в том, что к игре добавлялось и пение. Марсий запротестовал, т.к. играя на духовом инструменте, он физически не мог петь. Но Музам идея понравилась.

Само собой, очаровательная игра на лире, в сочетании с приятным и мелодичным голосом Аполлона произвели на муз более глубокое впечатление, и они отдали победу ему. Аполлон, в наказание за дерзость Марсия, содрал с последнего шкуру и подвесил на дереве.

Подобные истории постигли и других выскочек, решивших посоревноваться с Аполлоном в том или ином виде искусства. Например, Лин, знаменитый певец, также возгордился и вызвал Аполлона на состязание по пению, за что и был наказан. Или Иврит, который вызвал Аполлона на состязание по стрельбе из лука, где также был побежден и убит. Не менее трагическая судьба постигла и Форбанта, который признал себя равным Аполлону в кулачном бою, но также был побежден и уничтожен.

Соперничество с Гераклом

Аполлон был крайне себялюбивым, и он очень ревновал и людей и богов к славе Геракла. Несколько раз они сталкивались в драках. Первая стычка у них случилась, когда Геракл отправился к оракулам в Дельфы, дабы испросить у них совета и предсказания. Однако оракулы молчали. Разгневанный Геракл забрал у предсказателей их треножник, но Аполлон, видя такое святотатство, вмешался.

Между ними завязалась драка, однако определенного исхода не было, т.к. вмешался Зевс. Он ударил молнией, между братьями и они помирились. Геракл вернул оракулам треножник, а Аполлон заставил оракулов дать ему предсказание.

Еще один раз Аполлон превратил в камень судью Крагелая, славившегося своей справедливостью. Спор был между Гераклом, Афиной и Аполлоном за город Амбракия, а точнее за то, кто должен был им обладать. Судья выбрал Геракла. И поплатился за это.

Также Аполлон застрелил правителя Спарты, Аристодема за то, что тот попросил Геракла, а не Аполлона, дать ему совет.

Аполлон в Троянской Войне

Аполлону в Троянской Войне выделена значимая роль. Возможно, благодаря Гомеру, мы и узнали все эти подробности, о боге-красавце. Согласно легендам, именно потомок Аполлона создал Трою. Да и сам он, отбывая наказание, строил для нее стены, вместе с Посейдоном. Поговаривают, что знаменитый герой Трои – Гектор, был не сыном Приама, а сыном Аполлона.

Именно Аполлон спас Энея (будущего основателя Рима), во время битвы с Диомедом, именно он помогает троянцам отбивать атаки Патрокла (практически брата Ахилла), именно он направляет стрелу Париса, которая ранила неуязвимого Ахилла в его пяту.

Возлюбленные Аполлона

Аполлон был достаточно противоречив, в любовных связях. Он не брезговал ни женщинами, ни мужчинами. В этом он был крайне похож на своего отца. Однако настоящую любовь он познал только в юности, и все из-за глупого бахвальства. А вот та самая история с Эросом, о которой мы обещали вам рассказать в начале нашей статьи.

Дафна

Когда Аполлон победил Пифона, он заметил подле себя маленького Эроса, с его миниатюрным золотым луком и стрелами. Аполлон стал над ним насмехаться, издеваясь, что такой маленький лук ни на что не пригоден. Эрос не стал сильно спорить с Аполлоном. Вместо этого он достал 2 стрелы (одну – вызывающую любовь, другую – вызывающую отвращение).

Первую стрелу он пустил в сердце Аполлона, а вторую – в сердце речной нимфы Дафны. Долгое время они и не подозревали о существовании друг друга, однако Дафна, пораженная обратной стрелой Эроса, всегда отказывала своим ухажерам. Но вот однажды Аполлон повстречал прекрасную Дафну. Сердце его безжалостно ухнуло вниз, однако нимфа попросту начала от него убегать.

Аполлон, в порыве безумной страсти, погнался за ней. Нимфа, не в силах больше убегать, попросила отца, бога реки, Пенея, помочь ей. И отец услышал мольбы девушки. Он превратил ее в великолепное дерево лавр, и Аполлон не успел даже притронуться к красавице. Не в силах завладеть девушкой, Аполлон решил забрать себе дерево. Он сделал лавровый венок, который всегда в будущем украшал его лиру. Именно поэтому лавровый венок возлагался на голову победителям в Пифийских Играх, а также такой венок красовался на головах протекторов Рима, потомков троянцев.

Кипарис

Кипарис – это еще один возлюбленный Аполлона, мужского пола. Однажды ему удалось приручить оленя, невероятной красоты. Но случилось несчастье, и молодой человек смертельно ранил своего любимца. Не в силах побороть свои чувства, он упросил Аполлона превратить его в дерево. Так и появилось одноименное дерево.

Кассандра

Кассандра – дочь троянского царя Приама. Однажды она пообещала отдаться Аполлону, а он, в награду за это, научил ее искусству прорицания. Однако девушка обманула бога и не сдержала обещания. В отместку Аполлон сделал так, чтобы предсказаниям провидицы никто больше не верил. Именно поэтому никто не стал ее слушать, когда она предсказывала гибель Трои, если троянцы заведут на территорию царства знаменитого коня, оставленного греками.

Коронида

А вот еще одна возлюбленная Аполлона с историю, которую мы обещали закончить в середине статьи. Собственно, Коронида – мать Асклепия. Однако, будучи уже им беременной, она не удержалась и полюбила смертного, Исхия. Разгневанный и преданный Аполлон убил обоих любовников. На погребальном костре он разрезал живот Корониды и достал оттуда Асклепия, которого отдал на воспитание мудрому кентавру Хирону.

Позднее отец Корониды, Флегий, решил отомстить богу за смерть дочери и сжег один из его храмов. В отместку, Аполлон попросту его убил.

Много еще у Аполлона было возлюбленных, как среди божеств и магических существ, так и среди людей, как среди мужчин, так и среди женщин. Однако ни с кем более Аполлон не был счастлив. Вот такой он, бог солнца и света, целителя и пророка, архитектора и строителя, великолепного стрелка из лука и олицетворение мужской красоты.

Часто задаваемые вопросы

Аполлон (др. -греч. Ἀπόλλων, лат. Apollo) — в древнегреческой и древнеримской мифологиях бог света (отсюда его прозвище Феб — «лучезарный», «сияющий»), покровитель искусств, предводитель и покровитель муз, предсказатель будущего, бог-врачеватель, покровитель переселенцев, олицетворение мужской красоты.

Согласно мифологии, Аполлон — сын громовержца Зевса, царя богов, и океаниды Лето (Латоны у римлян), его предыдущей жены или одной из его любовниц. Когда ревнивая супруга и одновременно сестра Тучегонителя — Гера — узнала о том браке, то запретила Лето рожать на твёрдой земле. Также она наслала на несчастную змея Пифона, чтобы убить пассию мужа. Убежище океанида в итоге нашла на плавучем острове Делос и родила своих детей под пальмой. Согласно Гомеру, сам Аполлон столкнулся с Пифоном и убил его, когда искал место для своего святилища. Лук же и стрелы ему выковал бог-кузнец Гефест. Все олимпийские богини, кроме Геры, присутствовали, чтобы стать свидетелями этого события. Также утверждается, что Гера похитила Илифию, богиню деторождения, чтобы предотвратить роды у Лето. Другие боги обманом заставили Геру отпустить ее, предложив ей янтарное ожерелье длиной 9 ярдов (8,2 м).

В детстве Аполлона вскормили нимфы Кориталия и Алетейя, олицетворение истины. Когда он появился на свет, сжимая в руках золотой меч, все на Делосе превратилось в золото, и остров наполнился амброзиальным благоуханием. Лебеди семь раз кружили над островом, и нимфы пели от восторга. Аполлон был омыт богинями, которые затем покрыли его белой одеждой и закрепили вокруг него золотые ленты. Поскольку Лето не могла накормить его, то это сделала Фемида, богиня божественного закона, давшая Аполлону нектар или амброзию. Отведав божественной пищи, Аполлон освободился от наложенных на него уз и объявил, что он будет мастером игры на лиреи стрельбе из лука и будет исполнять волю Зевса перед человечеством. Зевс, успокоивший к тому времени Геру, пришел и украсил сына золотой повязкой.

Рождение Аполлона привязало парящий Делос к земле. Океанида Лето пообещала, что ее сын всегда будет благосклонен к делосцам. По некоторым данным, через некоторое время Аполлон закрепил Делос на дне океана.Этот остров стал священным для Аполлона и был одним из главных культовых центров бога. Аполлон родился в седьмой день ( ἑβδομαγενής , hebdomagenes ) месяца Таргелион — согласно делосскому преданию — или месяца Бизиос — согласно дельфийскому преданию. Седьмой и двадцатый дни новолуния и полнолуния навсегда стали для него священными.

Мифографы сходятся во мнении, что сестра Аполлона — Артемида, богиня охоты, родилась первой и впоследствии помогла рождению Аполлона или родилась на острове Ортиглия, а затем помогла Лето пересечь море на Делос на следующий день, чтобы родить Аполлона. Единственное место, где особенно чтили Аполлона — это Гиперборея. Жители города устраивали в честь бога Пифийские игры и посвятили ему одну из своих рощ. Аполлон провел зимние месяцы среди гипербореев. Его отсутствие в мире вызвало холодность, и это было отмечено как его ежегодная смерть. Никаких пророчеств за это время не было. Он вернулся в мир в начале весны. В честь его возвращения в Дельфахпрошел праздник Феофании .

Говорят, что океанида Лето прибыла на Делос из Гипербореи в сопровождении стаи волков. Отныне Гиперборея стала зимним домом Аполлона, а волки стали для него священными. Его тесная связь с волками очевидна из его эпитета Lyceus/Ликеус, что означает «подобный волку» . Но Аполлон также был и убийцей волков в роли бога, защищавшего стада от хищников. Гиперборейское поклонение Аполлону несет в себе сильнейшие следы поклонения Аполлону как богу Солнца. Именно здесь, согласно мифам, Аполлон оплакивал своего сына Асклепия, и янтарные слёзы его стали водами реки Эридан, окружавшей Гиперборею. Аполлон также зарыл в Гиперборее стрелу, которой он убил киклопов — одноглазых великанов, которые во времена Титаномахии ковали Зевсу молнии. Позже он отдал эту стрелу Абарису.

В детстве Аполлон построил фундамент и жертвенник на Делосе, используя рога коз, на которых охотилась его сестра Артемида. Поскольку в молодости он научился строительному искусству, позже он стал известен как Архегет, основатель городов и бог, который руководил людьми при строительстве новых городов. От своего отца Зевса Аполлон также получил золотую колесницу, запряженную лебедями. В ранние годы, когда Аполлон пас коров, его воспитывали Трии, нимфы-пчелы, которые обучали его и укрепляли его пророческие способности. По мифам, это были странные существа, имевшие женские головы и туловища, а также нижняя часть тела и крылья пчелы.

Их звали Мелаина («Черная»), Клеодора («Известная своим даром») и Дафна («Лавр»). В их список также входит Корикия, в честь которой была названа Корикийская пещера. Тип гадания, которому Трии научили Аполлона, был гаданием с мантической галькой, бросанием камней, а не типом гадания, связанным с Девами-пчелами и Гермесом: клеромантией, бросанием жребия. Позже Трии сочетались любовными узами с Аполлоном и его дядей, богом морей Посейдоном. От брака с Корикией Аполлон породил сына Ликорея. Её сестра — Мелаина — родила от Аполлона Дельфа. Вскоре оба сына Аполлона стали основателями одноимённых городов. Третья же сестра из Трий — Клеодора — была любима Посейдоном и была матерью от него (или Клеопомпа) Парнаса, который основал греческий город Парнас.

Говорят также, что Аполлон изобрел лиру, а вместе с Артемидой — искусство стрельбы из лука. Затем он научил людей искусству врачевания и стрельбе из лука. Титанида Феба/Фиби, его бабушка, подарила Аполлону святилище оракула в Дельфах в качестве подарка на день рождения. Богиня Фемида вдохновила его стать там пророческим голосом Дельф. Также по мифам, подобно Гераклу, Аполлон был вынужден находиться в рабстве, чтобы очиститься от преступления.

В первый раз Аполлон совершил кровавое убийство Пифона, насланного Герой на его мать Лето. Поскольку Пифон являлся порождением богини Земли, Гея хотела, чтобы Аполлон был изгнан в Тартар в качестве наказания, однако Зевс не согласился и вместо этого изгнал своего сына с Олимпа и поручил ему очиститься. Аполлону пришлось девять лет служить пастухом у царя Адмета. Согласно иному варианту мифа, Аполлон путешествовал на Крит, где священник Карманор очистил его.

Второй раз Аполлон был наказан Зевсом за то, что застрелил киклопов в отместку за смерть своего сына Асклепия. Асклепий был искуснейшим врачом, и до того преуспел в своём мастерстве, что научился воскрешать мёртвых, чем нарушил заведённый богами порядок. Бог подземного царства Аид возмутился подобного рода вещами и нажаловался брату Зевсу на Асклепия. Громовержец тут же и поразил его молнией. После убийства киклопов бог Аполлон был сослан в Тартар, но океанида Лето вступилась за сына, и Зевс приговорил ещё к году каторжных работ у Адмета. Именно Аполлон помог Адмету жениться на Алкестиде, приручив льва и вепря, чтобы тянуть колесницу Адмета. Он присутствовал на их свадьбе, чтобы дать свое благословение. За годы служения Аполлон и Адмет стали близкими друзьями. Но римские писатели Овидий и Сервий описывали их отношения, как романтические.

Также Аполлон со своей сестрой Артемидой по мифам убили всех детей царицы Ниобы, которых у неё было то семеро, то двенадцать по разным версиям. В первой версии мифа, рассказанной Николаем Куном в переводе, Ниоба просто хвастается количеством своих детей по сравнению с детьми океаниды Латоны/Лето, что приводит к жестокой и бессмысленной расправе. Согласно второму варианту, Ниоба заходит ещё дальше — она ыысмеивала женоподобную внешность Аполлона и мужественную внешность Артемиды. Лето, оскорбленная этим, велела своим детям наказать Ниобу.

Соответственно, Аполлон убил сыновей Ниобы, а Артемиду — ее дочерей. По некоторым версиям мифа, Ниобиды — Хлорида/Хлорис и ее брат Амиклас не были убиты за то, что молились Лето. Их отец — Амфион — при виде своих мертвых сыновей либо покончил с собой, либо был убит Аполлоном после того, как поклялся отомстить. Опустошенная Ниоба бежала на гору Сипил в Малой Азии и обратилась в камень, когда плакала. Ее слезы образовали реку Ахелой . Зевс обратил всех жителей Фив в камень, и поэтому никто не хоронил ниобидов до девятого дня после их смерти, когда их погребали сами боги. Когда Хлорис вышла замуж и родила детей, Аполлон подарил ее сыну Нестору годы, которые он отнял у Ниобидов. Следовательно, Нестор смог прожить 3 поколения.

Когда-то Аполлон и бог Посейдон служили при троянском царе Лаомедонте, по словам Зевса. Аполлодор утверждает, что боги добровольно пришли к королю, замаскированному под людей, чтобы обуздать его высокомерие. Аполлон охранял скот Лаомедонта в долинах горы Ида, в то время как Посейдон строил стены Трои. Другие версии делают Аполлона и Посейдона строителями стены. По словам Овидия, Аполлон завершает свою задачу, играя свои мелодии на своей лире. Однако, царь не только отказался дать богам обещанную им плату, но и пригрозил связать им ноги и руки и продать в рабство. Возмущенный неоплачиваемым трудом и оскорблениями, Аполлон заразил город мором, а Посейдон наслал морское чудовище. Чтобы избавить от него город, Лаомедону пришлось принести в жертву свою дочь Гесиону (которую позже спасёт Геракл, тоже сын Зевса).

Во время своего пребывания в Трое у Аполлона была возлюбленная по имени Орея, нимфа и дочь Посейдона. У них родился сын по имени Илеус, которого очень любил Аполлон. Также Аполлон принимал участие в Троянской войне на стороне троянцев. После того, как Геракл (тогда его звали Алкидес) сошёл с ума и убил свою семью, он попытался очиститься и посоветовался с оракулом Аполлона. Аполлон через Пифию приказал ему служить царю Эврисфею в течение двенадцати лет и выполнить десять заданий, которые царь даст ему. Только тогда Алкидес получит прощение своего греха. Аполлон также переименовал его в Геракла.

Чтобы выполнить свою третью задачу, Геракл должен был поймать Керинейскую лань, священную лань Артемиды, и вернуть ее живой. Преследуя лань в течение года, животное в конце концов устало, и когда оно попыталось пересечь реку Ладон, Геракл поймал его. Пока он забирал его, ему противостояли Аполлон и Артемида, которые были возмущены Гераклом за этот поступок. Однако Геракл успокоил богиню и объяснил ей свое положение. После долгих уговоров Артемида разрешила ему взять лань и велела вернуть ее позже.

Сразу после своего рождения Аполлон потребовал лиру и изобрел пэан , став таким образом богом музыки. Как божественный певец, он покровитель поэтов, певцов и музыкантов. Ему приписывают изобретение струнной музыки. Философ Платон говорил, что врожденная способность людей получать удовольствие от музыки, ритма и гармонии — это дар Аполлона и муз. Согласно Сократу, древние греки верили, что Аполлон — это бог, который направляет гармонию и заставляет все вещи двигаться вместе, как для богов, так и для людей. По этой причине его называли Homopolon до того, как Homo заменили на A.

Гармоничная музыка Аполлона избавляла людей от их страданий, поэтому, как и Диониса, его также называют освободителем. Лебеди, которые считались самыми музыкальными среди птиц, считались «певцами Аполлона». Они являются священными птицами Аполлона и служили ему средством передвижения во время его путешествия в Гиперборею. Аполлон получил эпитет Мусагет («вождь муз») ведет их в танце. Они проводят свое время на Парнасе, который является одним из их священных мест. Аполлон также является любовником муз, и благодаря им он стал отцом известных музыкантов, таких как Орфей и Линус, бог лирической песни. Аполлон часто услаждает бессмертных богов своими песнями и игрой на лире, он появляется на банкете, чтобы сыграть на свадьбе таких божеств, как Пелий и Фетида или Эрос и Психея.

Когда сатиры Пан и Марсий возгордились своей игрой на дудке и аулосе и вызвали бога Аполлона на состязание, тот жестоко покарал обоих. С Марсия Аполлон нещадно содрал шкуру живьём. Кровь Марсия превратилась в реку, названную в честь сатира. Но Аполлон вскоре раскаялся и, огорченный содеянным, порвал струны своей лиры и выбросил ее. Позже лира была обнаружена музами и сыновьями Аполлона.

Аполлон в мифах действует и как покровитель и защитник моряков, и это одна из обязанностей, которую он разделяет с Посейдоном. В мифах он помогает героям, которые молятся ему о благополучном путешествии. Когда Аполлон заметил корабль критских моряков, попавший в шторм, он быстро принял форму дельфина и благополучно направил их корабль в Дельфы. Аргонавт Ясон, попав в шторм, молился своему покровителю Аполлону о помощи. Аполлон использовал свой лук и золотую стрелу, чтобы пролить свет на остров, где вскоре укрылись аргонавты. Этот остров был переименован в «Анафе», что означает «Он открыл его».

Также Аполлон разделял свои обязанности с Гелиосом в качестве бога Солнца, за что и получил эпитет Феб («лучезарный»). Но это отождествление началось гораздо позднее — в V веке до нашей эры. На первых Олимпийских играх Аполлон победил бога войны Ареса в борьбе. Он также обогнал Гермеса в гонке и занял первое место. Аполлон делит месяцы на лето и зиму. Он едет на спине лебедя в страну гипербореев в зимние месяцы, и отсутствие тепла зимой связано с его уходом. Во время его отсутствия Дельфы находились под опекой бога виноделия Диониса, и зимой пророчества не давались.

Из любовных похождений Аполлона нам по мифам известен только один эпизод, когда наяда Дафна отвергла бога, и тот пустился за ней в погоню. она превратилась в лавровое дерево. По другим версиям, она звала на помощь во время погони, и богиня Земли Гея помогла ей, взяв ее к себе и поставив на ее место лавровое дерево.

Согласно римскому поэту Овидию, преследование было вызвано богом эротической любви Купидоном/Эросом, который в отместку за оскорбление поразил Аполлона золотой стрелой любви и Дафну свинцовой стрелой ненависти. Миф объясняет происхождение лавра и связь Аполлона с лавром и его листьями, которыми его жрица пользовалась в Дельфах. Листья стали символом победы, а победителям Пифийских игр вручали лавровые венки. Похожая история случилась и с нимфой Сирингой, двойника богини Артемиды, в которую влюбился лесной бог-сатир Пан. Нимфа отвергла его любовь, и Пан начал преследовать её. Спас Сирингу какой-то речной бог и превратил девушку в тростник, из которого Пан смастерил свирель, названную её именем.

Мифы также приписывают Аполлону роман с Музами. От брака с Каллиопой, музой эпической поэзии и красноречия, у Аполлона родились сыновья сын Орфей и Линус Фракийский. Другая муза по имени Талия, муза идиллической поэзии и комедии, родила от Аполлона вооруженных и хохлатых танцоров Корибантов.

Кирена была фессалийской принцессой, которую любил Аполлон. В ее честь он построил город Кирену и сделал ее своей правительницей. Позже Аполлон даровал ей долголетие, превратив ее в нимфу. У пары было двое сыновей, Аристей и Идмон. Другая пассия Аполлона — Эвадна — была нимфой, дочерью Посейдона. Она родила ему сына Иамоса. Во время родов Аполлон послал ей в помощь Эйлитию, богиню деторождения. Рео, принцесса острова Наксос, была любима Аполлоном. Из любви к ней Аполлон превратил ее сестер в богинь. На острове Делос она родила Аполлону сына по имени Аний. Не желая иметь ребенка, она доверила младенца Аполлону и ушла. Аполлон воспитывал и воспитывал ребенка самостоятельно.

Орея, ещё одна дочь Посейдона, влюбилась в Аполлона, когда он и Посейдон служили троянскому царю Лаомедонту. Они оба объединились в день, когда были построены стены Трои. Она родила Аполлону сына, которого Аполлон назвал Илеем, в честь города его рождения, Илион ( Троя ). Илей был очень дорог Аполлону. Прекрасная, как лунный свет, дева Теро была любима лучезарным Аполлоном, и она любила его в ответ. От их союза она стала матерью Херона, прославившегося как «укротительница лошадей». Позже он построил город Херонея. Хирия или Тирия была матерью Цикна. Аполлон превратил мать и сына в лебедей, когда они прыгнули в озеро и попытались покончить с собой.

Ещё одна пассия — Гекуба — была женой царя Трои Приама, и у Аполлона от нее был сын по имени Троил. Оракул предсказал, что Троя не будет побеждена, пока Троил не достигнет двадцатилетнего возраста. Он попал в засаду и был убит Ахиллом, а Аполлон отомстил за его смерть, убив самого Ахиллеса. После разграбления Трои Гекуба была доставлена Аполлоном в Ликию. Также вторым сыном от Гекубы у Аполлона был Гектор, убитый во время Троянской войны.

Красавица Коронида была дочерью Флегия, царя лапифов. Будучи беременной богом врачевания Асклепием , Коронида влюбилась в другого парня — Исхия и переспала с ним. Когда Аполлон узнал о ее неверности благодаря своим пророческим силам, он послал свою сестру Артемиду убить Корониду. Аполлон спас младенца, разрезав живот Корониды и отдав его кентавру Хирону, чтобы тот поднял его. Аполлон полюбил и похитил океанидскую нимфу Мелию. Ее отец — титан Океан — послал одного из своих сыновей, Каанта, чтобы найти ее, но Каант не смог забрать ее у Аполлона, поэтому он сжег святилище Аполлона. В отместку Аполлон застрелил Каанта. Мелия родила от Аполлона Исменуса и Тенеруса.

Также Аполлону приписывается романтическая связь и с мужскими персонажами мифов. Адонис, который олицетворял смену времен года до Персефоны и был возлюбленным Афродиты, вел себя, как женщина, с Аполлоном. Гиацинт, красивый и спортивный спартанский принц, был одним из любовников Аполлона. Пара практиковалась в метании диска, когда диск, брошенный Аполлоном, был сбит с курса ревнивым богом легкого ветра Зефиром и попал Гиацинту в голову, мгновенно убив его. Говорят, что Аполлон полон горя. Из крови Гиацинта Аполлон создал цветок, названный в его честь, в память о его смерти, и его слезы окрасили лепестки цветка междометием αἰαῖ , что означает «увы».

Другим любовником был юноша Кипарис, потомок самого Геракла. Аполлон дал ему в компаньоны ручного оленя, но Кипарис случайно убил его дротиком, когда он спал в подлеске. Кипарис был так опечален его смертью, что попросил Аполлона, чтобы его слезы лились вечно. Аполлон удовлетворил просьбу, превратив его в кипарис, названный в его честь, который, как говорили, был грустным деревом, потому что сок образует капли, похожие на слезы, на стволе.

Аполлон произвел на свет много детей от смертных женщин и нимф, а также от богинь. Его дети выросли и стали врачами, музыкантами, поэтами, провидцами или лучниками. Многие из его сыновей основали новые города и стали королями. Все они обычно были очень красивы. Также чудовище Сцилла, согласно некоторым источникам, является порождением Аполлона от богини колдовства Гекаты. Знаменитая Кассандра была дочерью Гекубы и Приама. Аполлон хотел ухаживать за ней. Кассандра пообещала вернуть его любовь при одном условии — он должен дать ей силу видеть будущее. Аполлон исполнил ее желание, но она отказалась от своего слова и вскоре отвергла его. Разгневанный тем, что она нарушила свое обещание, Аполлон проклял ее тем, что, хотя она и увидит будущее, никто никогда не поверит ее пророчествам.

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
Abode	Mount Olympus
Planet	Sun Mercury[1] (antiquity)
Animals	Raven, swan, wolf
Symbol	Lyre, laurel wreath, python, bow and arrows, sword
Tree	laurel, cypress
Day	Sunday (hēmérā Apóllōnos)
Mount	A chariot drawn by swans
Personal information
Born	Delos
Parents	Zeus and Leto
Siblings	Artemis (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
Children	Asclepius, 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

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]

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 (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 *Apal^yun.^[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 ( 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

• Aegletes ( ə-GLEE-teez; Αἰγλήτης, Aiglētēs), from αἴγλη, «light of the sun»^[26]
• Helius ( HEE-lee-əs; Ἥλιος, Helios), literally «sun»^[27]
• Lyceus ( ly-SEE-əs; Λύκειος, Lykeios, from Proto-Greek *λύκη), «light». The meaning of the epithet «Lyceus» later became associated with Apollo’s mother Leto, who was the patron goddess of Lycia (Λυκία) and who was identified with the wolf (λύκος).^[28]
• Phanaeus ( fə-NEE-əs; Φαναῖος, Phanaios), literally «giving or bringing light»
• Phoebus ( FEE-bəs; Φοῖβος, Phoibos), literally «bright», his most commonly used epithet by both the Greeks and Romans
• Sol (Roman) (), «sun» in Latin

Wolf

• Lycegenes ( ly-SEJ-ən-eez; Λυκηγενής, Lukēgenēs), literally «born of a wolf» or «born of Lycia»
• Lycoctonus ( ly-KOK-tə-nəs; Λυκοκτόνος, Lykoktonos), from λύκος, «wolf», and κτείνειν, «to kill»

Origin and birth

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

• Cynthius ( SIN-thee-əs; Κύνθιος, Kunthios), literally «Cynthian»
• Cynthogenes ( sin-THOJ-in-eez; Κυνθογενής, Kynthogenēs), literally «born of Cynthus»
• Delius ( DEE-lee-əs; Δήλιος, Delios), literally «Delian»
• Didymaeus ( DID-im-EE-əs; Διδυμαῖος, Didymaios) from δίδυμος, «twin», as the twin of Artemis

Place of worship

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

• Acraephius ( ə-KREE-fee-əs; Ἀκραίφιος, Akraiphios, literally «Acraephian») or Acraephiaeus ( ə-KREE-fee-EE-əs; Ἀκραιφιαίος, Akraiphiaios), «Acraephian», from the Boeotian town of Acraephia (Ἀκραιφία), reputedly founded by his son Acraepheus.^[31]
• Actiacus ( ak-TY-ə-kəs; Ἄκτιακός, Aktiakos), literally «Actian», after Actium (Ἄκτιον)
• Delphinius ( del-FIN-ee-əs; Δελφίνιος, Delphinios), literally «Delphic», after Delphi (Δελφοί). An etiology in the Homeric Hymns associated this with dolphins.
• Epactaeus, meaning «god worshipped on the coast», in Samos.^[32]
• Pythius ( PITH-ee-əs; Πύθιος, Puthios, from Πυθώ, Pythō), from the region around Delphi
• Smintheus ( SMIN-thewss; Σμινθεύς, Smintheus), «Sminthian»—that is, «of the town of Sminthos or Sminthe»^[33] near the Troad town of Hamaxitus^[34]
• Napaian Apollo (Ἀπόλλων Ναπαῖος), from the city of Nape at the island of Lesbos^[35]

Healing and disease

• Acesius ( ə-SEE-zhəs; Ἀκέσιος, Akesios), from ἄκεσις, «healing». Acesius was the epithet of Apollo worshipped in Elis, where he had a temple in the agora.^[36]
• Acestor ( ə-SESS-tər; Ἀκέστωρ, Akestōr), literally «healer»
• Culicarius (Roman) ( KEW-lih-KARR-ee-əs), from Latin culicārius, «of midges»
• Iatrus ( eye-AT-rəs; Ἰατρός, Iātros), literally «physician»^[37]
• Medicus (Roman) ( MED-ik-əs), «physician» in Latin. A temple was dedicated to Apollo Medicus at Rome, probably next to the temple of Bellona.
• Paean ( PEE-ən; Παιάν, Paiān), physician, healer^[38]
• Parnopius ( par-NOH-pee-əs; Παρνόπιος, Parnopios), from πάρνοψ, «locust»

Founder and protector

• Agyieus ( ə-JUY-ih-yooss; Ἀγυιεύς, Aguīeus), from ἄγυια, «street», for his role in protecting roads and homes
• Alexicacus ( ə-LEK-sih-KAY-kəs; Ἀλεξίκακος, Alexikakos), literally «warding off evil»
• Apotropaeus ( ə-POT-rə-PEE-əs; Ἀποτρόπαιος, Apotropaios), from ἀποτρέπειν, «to avert»
• Archegetes ( ar-KEJ-ə-teez; Ἀρχηγέτης, Arkhēgetēs), literally «founder»
• Averruncus (Roman) ( AV-ə-RUNG-kəs; from Latin āverruncare), «to avert»
• Clarius ( KLARR-ee-əs; Κλάριος, Klārios), from Doric κλάρος, «allotted lot»^[39]
• Epicurius ( EP-ih-KURE-ee-əs; Ἐπικούριος, Epikourios), from ἐπικουρέειν, «to aid»^[27]
• Genetor ( JEN-ih-tər; Γενέτωρ, Genetōr), literally «ancestor»^[27]
• Nomius ( NOH-mee-əs; Νόμιος, Nomios), literally «pastoral»
• Nymphegetes ( nim-FEJ-ih-teez; Νυμφηγέτης, Numphēgetēs), from Νύμφη, «Nymph», and ἡγέτης, «leader», for his role as a protector of shepherds and pastoral life
• Patroos from πατρῷος, «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 Python

Prophecy and truth

• Coelispex (Roman) ( SEL-isp-eks), from Latin coelum, «sky», and specere «to look at»
• Iatromantis ( eye-AT-rə-MAN-tis; Ἰατρομάντις, Iātromantis,) from ἰατρός, «physician», and μάντις, «prophet», referring to his role as a god both of healing and of prophecy
• Leschenorius ( LESS-kin-OR-ee-əs; Λεσχηνόριος, Leskhēnorios), from λεσχήνωρ, «converser»
• Loxias ( LOK-see-əs; Λοξίας, Loxias), from λέγειν, «to say»,^[27] historically associated with λοξός, «ambiguous»
• Manticus ( MAN-tik-əs; Μαντικός, Mantikos), literally «prophetic»
• Proopsios (Προόψιος), meaning «foreseer» or «first seen»^[40]

Music and arts

• Musagetes ( mew-SAJ-ih-teez; Doric Μουσαγέτας, Mousāgetās), from Μούσα, «Muse», and ἡγέτης «leader»^[41]
• Musegetes ( mew-SEJ-ih-teez; Μουσηγέτης, Mousēgetēs), as the preceding

Archery

• Aphetor ( ə-FEE-tər; Ἀφήτωρ, Aphētōr), from ἀφίημι, «to let loose»
• Aphetorus ( ə-FET-ər-əs; Ἀφητόρος, Aphētoros), as the preceding
• Arcitenens (Roman) ( ar-TISS-in-ənz), literally «bow-carrying»
• Argyrotoxus ( AR-jər-ə-TOK-səs; Ἀργυρότοξος, Argyrotoxos), literally «with silver bow»
• Clytotoxus ( KLY-toh-TOK-səs; Κλυτότοξος, Klytótoxos), «he who is famous for his bow», the renowned archer.^[42]
• Hecaërgus ( HEK-ee-UR-gəs; Ἑκάεργος, Hekaergos), literally «far-shooting»
• Hecebolus ( hiss-EB-əl-əs; Ἑκηβόλος, Hekēbolos), «far-shooting»
• Ismenius ( iz-MEE-nee-əs; Ἰσμηνιός, Ismēnios), literally «of Ismenus», after Ismenus, the son of Amphion and Niobe, whom he struck with an arrow

Appearance

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

Amazons

• Amazonius (Ἀμαζόνιος), Pausanias at the Description of Greece writes that near Pyrrhichus there was a sanctuary of Apollo, called Amazonius (Ancient Greek: Ἀμαζόνιος) with image of the god said to have been dedicated by the Amazons.^[44]

Other

• Patroos (Πατρώος, ancestral), there is the Temple of Apollo Patroos at the Ancient Agora of Athens

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]

• Apollo Atepomarus («the great horseman» or «possessing a great horse»). Apollo was worshipped at Mauvières (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 Châtillon-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 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

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

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

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

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

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

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]

• 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]

• 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]

• 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]

• 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

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

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]

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]

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

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]

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

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

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

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

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.

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.

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.

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]

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

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]

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.

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.

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

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.

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]

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]

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.

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

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]

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]

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.

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 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

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]

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]

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]

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]}

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.

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

Artemis

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, 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]

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]

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]

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

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

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]

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

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

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

Apollo’s family tree [381]
Uranus Gaia Uranus’ genitals Coeus Phoebe Cronus Rhea Leto Zeus Hera Poseidon Hades Demeter Hestia APOLLO Artemis     a[382]      b[383] Ares Hephaestus Metis Athena[384] Maia Hermes Semele Dionysus Dione     a[385]      b[386] Aphrodite

See also

Notes

References

Sources

Primary sources

Secondary sources

External links

• Apollo at the Greek Mythology Link, by Carlos Parada
• The Warburg Institute Iconographic Database: ca 1650 images of Apollo Archived 15 June 2013 at the Wayback Machine

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
Abode	Mount Olympus
Planet	Sun Mercury[1] (antiquity)
Animals	Raven, swan, wolf
Symbol	Lyre, laurel wreath, python, bow and arrows, sword
Tree	laurel, cypress
Day	Sunday (hēmérā Apóllōnos)
Mount	A chariot drawn by swans
Personal information
Born	Delos
Parents	Zeus and Leto
Siblings	Artemis (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
Children	Asclepius, 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

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]

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 (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 *Apal^yun.^[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 ( 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

• Aegletes ( ə-GLEE-teez; Αἰγλήτης, Aiglētēs), from αἴγλη, «light of the sun»^[26]
• Helius ( HEE-lee-əs; Ἥλιος, Helios), literally «sun»^[27]
• Lyceus ( ly-SEE-əs; Λύκειος, Lykeios, from Proto-Greek *λύκη), «light». The meaning of the epithet «Lyceus» later became associated with Apollo’s mother Leto, who was the patron goddess of Lycia (Λυκία) and who was identified with the wolf (λύκος).^[28]
• Phanaeus ( fə-NEE-əs; Φαναῖος, Phanaios), literally «giving or bringing light»
• Phoebus ( FEE-bəs; Φοῖβος, Phoibos), literally «bright», his most commonly used epithet by both the Greeks and Romans
• Sol (Roman) (), «sun» in Latin

Wolf

• Lycegenes ( ly-SEJ-ən-eez; Λυκηγενής, Lukēgenēs), literally «born of a wolf» or «born of Lycia»
• Lycoctonus ( ly-KOK-tə-nəs; Λυκοκτόνος, Lykoktonos), from λύκος, «wolf», and κτείνειν, «to kill»

Origin and birth

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

• Cynthius ( SIN-thee-əs; Κύνθιος, Kunthios), literally «Cynthian»
• Cynthogenes ( sin-THOJ-in-eez; Κυνθογενής, Kynthogenēs), literally «born of Cynthus»
• Delius ( DEE-lee-əs; Δήλιος, Delios), literally «Delian»
• Didymaeus ( DID-im-EE-əs; Διδυμαῖος, Didymaios) from δίδυμος, «twin», as the twin of Artemis

Place of worship

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

• Acraephius ( ə-KREE-fee-əs; Ἀκραίφιος, Akraiphios, literally «Acraephian») or Acraephiaeus ( ə-KREE-fee-EE-əs; Ἀκραιφιαίος, Akraiphiaios), «Acraephian», from the Boeotian town of Acraephia (Ἀκραιφία), reputedly founded by his son Acraepheus.^[31]
• Actiacus ( ak-TY-ə-kəs; Ἄκτιακός, Aktiakos), literally «Actian», after Actium (Ἄκτιον)
• Delphinius ( del-FIN-ee-əs; Δελφίνιος, Delphinios), literally «Delphic», after Delphi (Δελφοί). An etiology in the Homeric Hymns associated this with dolphins.
• Epactaeus, meaning «god worshipped on the coast», in Samos.^[32]
• Pythius ( PITH-ee-əs; Πύθιος, Puthios, from Πυθώ, Pythō), from the region around Delphi
• Smintheus ( SMIN-thewss; Σμινθεύς, Smintheus), «Sminthian»—that is, «of the town of Sminthos or Sminthe»^[33] near the Troad town of Hamaxitus^[34]
• Napaian Apollo (Ἀπόλλων Ναπαῖος), from the city of Nape at the island of Lesbos^[35]

Healing and disease

• Acesius ( ə-SEE-zhəs; Ἀκέσιος, Akesios), from ἄκεσις, «healing». Acesius was the epithet of Apollo worshipped in Elis, where he had a temple in the agora.^[36]
• Acestor ( ə-SESS-tər; Ἀκέστωρ, Akestōr), literally «healer»
• Culicarius (Roman) ( KEW-lih-KARR-ee-əs), from Latin culicārius, «of midges»
• Iatrus ( eye-AT-rəs; Ἰατρός, Iātros), literally «physician»^[37]
• Medicus (Roman) ( MED-ik-əs), «physician» in Latin. A temple was dedicated to Apollo Medicus at Rome, probably next to the temple of Bellona.
• Paean ( PEE-ən; Παιάν, Paiān), physician, healer^[38]
• Parnopius ( par-NOH-pee-əs; Παρνόπιος, Parnopios), from πάρνοψ, «locust»

Founder and protector

• Agyieus ( ə-JUY-ih-yooss; Ἀγυιεύς, Aguīeus), from ἄγυια, «street», for his role in protecting roads and homes
• Alexicacus ( ə-LEK-sih-KAY-kəs; Ἀλεξίκακος, Alexikakos), literally «warding off evil»
• Apotropaeus ( ə-POT-rə-PEE-əs; Ἀποτρόπαιος, Apotropaios), from ἀποτρέπειν, «to avert»
• Archegetes ( ar-KEJ-ə-teez; Ἀρχηγέτης, Arkhēgetēs), literally «founder»
• Averruncus (Roman) ( AV-ə-RUNG-kəs; from Latin āverruncare), «to avert»
• Clarius ( KLARR-ee-əs; Κλάριος, Klārios), from Doric κλάρος, «allotted lot»^[39]
• Epicurius ( EP-ih-KURE-ee-əs; Ἐπικούριος, Epikourios), from ἐπικουρέειν, «to aid»^[27]
• Genetor ( JEN-ih-tər; Γενέτωρ, Genetōr), literally «ancestor»^[27]
• Nomius ( NOH-mee-əs; Νόμιος, Nomios), literally «pastoral»
• Nymphegetes ( nim-FEJ-ih-teez; Νυμφηγέτης, Numphēgetēs), from Νύμφη, «Nymph», and ἡγέτης, «leader», for his role as a protector of shepherds and pastoral life
• Patroos from πατρῷος, «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 Python

Prophecy and truth

• Coelispex (Roman) ( SEL-isp-eks), from Latin coelum, «sky», and specere «to look at»
• Iatromantis ( eye-AT-rə-MAN-tis; Ἰατρομάντις, Iātromantis,) from ἰατρός, «physician», and μάντις, «prophet», referring to his role as a god both of healing and of prophecy
• Leschenorius ( LESS-kin-OR-ee-əs; Λεσχηνόριος, Leskhēnorios), from λεσχήνωρ, «converser»
• Loxias ( LOK-see-əs; Λοξίας, Loxias), from λέγειν, «to say»,^[27] historically associated with λοξός, «ambiguous»
• Manticus ( MAN-tik-əs; Μαντικός, Mantikos), literally «prophetic»
• Proopsios (Προόψιος), meaning «foreseer» or «first seen»^[40]

Music and arts

• Musagetes ( mew-SAJ-ih-teez; Doric Μουσαγέτας, Mousāgetās), from Μούσα, «Muse», and ἡγέτης «leader»^[41]
• Musegetes ( mew-SEJ-ih-teez; Μουσηγέτης, Mousēgetēs), as the preceding

Archery

• Aphetor ( ə-FEE-tər; Ἀφήτωρ, Aphētōr), from ἀφίημι, «to let loose»
• Aphetorus ( ə-FET-ər-əs; Ἀφητόρος, Aphētoros), as the preceding
• Arcitenens (Roman) ( ar-TISS-in-ənz), literally «bow-carrying»
• Argyrotoxus ( AR-jər-ə-TOK-səs; Ἀργυρότοξος, Argyrotoxos), literally «with silver bow»
• Clytotoxus ( KLY-toh-TOK-səs; Κλυτότοξος, Klytótoxos), «he who is famous for his bow», the renowned archer.^[42]
• Hecaërgus ( HEK-ee-UR-gəs; Ἑκάεργος, Hekaergos), literally «far-shooting»
• Hecebolus ( hiss-EB-əl-əs; Ἑκηβόλος, Hekēbolos), «far-shooting»
• Ismenius ( iz-MEE-nee-əs; Ἰσμηνιός, Ismēnios), literally «of Ismenus», after Ismenus, the son of Amphion and Niobe, whom he struck with an arrow

Appearance

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

Amazons

• Amazonius (Ἀμαζόνιος), Pausanias at the Description of Greece writes that near Pyrrhichus there was a sanctuary of Apollo, called Amazonius (Ancient Greek: Ἀμαζόνιος) with image of the god said to have been dedicated by the Amazons.^[44]

Other

• Patroos (Πατρώος, ancestral), there is the Temple of Apollo Patroos at the Ancient Agora of Athens

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]

• Apollo Atepomarus («the great horseman» or «possessing a great horse»). Apollo was worshipped at Mauvières (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 Châtillon-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 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

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

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

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

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

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

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]

• 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]

• 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]

• 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]

• 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

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

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]

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]

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

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]

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

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

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

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

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.

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.

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.

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]

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

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]

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.

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.

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

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.

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]

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]

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.

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

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]

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]

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.

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 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

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]

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]

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]

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]}

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.

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

Artemis

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, 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]

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]

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]

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

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

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]

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

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

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

Apollo’s family tree [381]
Uranus Gaia Uranus’ genitals Coeus Phoebe Cronus Rhea Leto Zeus Hera Poseidon Hades Demeter Hestia APOLLO Artemis     a[382]      b[383] Ares Hephaestus Metis Athena[384] Maia Hermes Semele Dionysus Dione     a[385]      b[386] Aphrodite

See also

Notes

References

Sources

Primary sources

Secondary sources

External links

• Apollo at the Greek Mythology Link, by Carlos Parada
• The Warburg Institute Iconographic Database: ca 1650 images of Apollo Archived 15 June 2013 at the Wayback Machine