Apollo: Difference between revisions

{{Use dmy dates|date=February 2024}}<!-- this article uses the BCE/CE convention -->

| caption = ''[[Apollo Belvedere]]'', {{circa|120}}–140 CE

| member_of = the [[Twelve Olympians]] and the ''[[Dii Consentes]]''

| symbol = [[Lyre]], [[laurel wreath]], [[Python (mythology)|python]], bow and arrows

| siblings = [[Artemis]] (twin), and [[Zeus#Offspring|many paternal half-siblings]]

'''Apollo'''{{efn|[[Attic Greek|Attic]], [[Ionic Greek|Ionic]], [[Homeric Greek|Homeric]] and {{langx|grc-x-koine|Ἀπόλλων|Apóllōn}}, {{langx|grc|Ἀπόλλωνος|Apóllōnos|label=genitive}} {{IPA|grc|a.pól.lɔːn|label=[[Attic Greek|Attic]]–[[Ionic Greek|Ionic]] pronunciation:}}, {{IPA|grc|a.pól.lɔː.nos|}}; {{IPA|grc-x-koine|aˈpol.lon|lang|link=yes}}, {{IPA|la|aˈpol.lo.nos|}}<br />{{langx|grc-x-doric|Ἀπέλλων|Apéllōn}}, {{IPA|grc-x-doric|a.pel.lɔ̂ːn|link=yes}}; {{langx|grc|Ἀπείλων|Apeílōn|label=[[Arcadocypriot Greek]]:}}, {{IPA|grc|a.pěː.lɔːn|label=Arcadocypriot Greek:}}; {{langx|grc-x-aeolic|Ἄπλουν|Áploun}}, {{IPA|grc-x-aeolic|á.ploːn|lang|link=yes}}<br />{{langx|la|Apollō}}, {{langx|la|Apollinis|label=genitive}}, {{IPA|la-x-classic|äˈpɔlːʲoː|lang|link=yes}}, {{IPA|la|äˈpɔl.lʲɪ.nɪs̠|}};  {{IPA|la|ɑˈpɔl.lɔ|label=[[Late Latin]]:}}, {{IPA|la|ɑˈpɔl.li.nis|}}}} is one of the [[Twelve Olympians|Olympian deities]] in [[Ancient Greek religion|ancient Greek]] and [[Ancient Roman religion|Roman religion]] and [[Greek mythology|Greek]] and [[Roman mythology]]. 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. He is considered to be the most beautiful god and is represented as the ideal of the ''[[kouros]]'' (ephebe, or a beardless, athletic youth). Apollo is known in Greek-influenced [[Etruscan mythology]] as ''[[Apulu]]''.<ref>Krauskopf, I. 2006. "The Grave and Beyond." ''The Religion of the Etruscans.'' edited by N. de Grummond and E. Simon. Austin: University of Texas Press. p. vii, p. 73-75.</ref>

As the patron deity of [[Delphi]] (''Apollo Pythios''), Apollo is an [[oracular]] god—the prophetic [[deity]] of the [[Pythia|Delphic Oracle]] and also the deity of ritual purification. His oracles were often consulted for guidance in various matters. He was in general seen as the god who affords help and wards off evil, and is referred to as {{transliteration|grc|[[Alexicacus]]}}, 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 (disease)|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 arrows.

As the god of ''mousike'',{{efn|''Mousike'' (the art of the Muses) was an integral part of life in the ancient Greek world, and the term covered not only music but also dance, lyrics, theatre and the performance of poetry.}} 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 [[#Attributes and symbols|attribute of Apollo]]. Protection of the young is one of the best attested facets of his panhellenic cult persona. As a {{transliteration|grc|[[kourotrophos]]}}, Apollo is concerned with the health and education of children, and he presided over their passage into adulthood. Long hair, which was the prerogative of boys, was cut at the coming of age ({{transliteration|grc|ephebeia}}) and dedicated to Apollo. The god himself is depicted with long, uncut hair to symbolise his eternal youth.

Apollo is an important pastoral deity, and he was the patron of herdsmen and shepherds. Protection of herds, flocks and crops from diseases, pests and predators were his primary rustic duties. On the other hand, Apollo also encouraged the founding of new towns and the establishment of civil constitutions, is associated with dominion over [[Colonies in antiquity|colonists]], and was the giver of laws. His oracles were often consulted before setting laws in a city. Apollo [[Agyieus]] was the protector of the streets, public places and home entrances.<ref name="DGRBM">{{Cite book  | last = Schmitz  | first = Leonhard  | contribution = Agyieus  | editor-last = Smith  | editor-first = William  | title = [[Dictionary of Greek and Roman Biography and Mythology]]  | volume = 1  | pages = 83  | publisher = [[Little, Brown and Company]]  | place = Boston  | year = 1867  | contribution-url = http://www.ancientlibrary.com/smith-bio/0092.html  | access-date = 2008-06-06 | archive-date = 2011-05-14 | archive-url = https://web.archive.org/web/20110514041631/http://www.ancientlibrary.com/smith-bio/0092.html  | url-status = dead }}</ref>

In [[Hellenistic]] times, especially during the 5th century BCE, as ''Apollo Helios'' he became identified among Greeks with [[Helios]], the personification of the Sun.<ref>For the iconography of the Alexander–Helios type, see H. Hoffmann, 1963. "Helios", in ''Journal of the American Research Center in Egypt'' '''2''', pp. 117–23; cf. Yalouris 1980, no. 42.</ref> Although Latin theological works from at least 1st century BCE identified Apollo with [[Sol (Roman mythology)|Sol]],<ref>Cicero, ''On the Nature of the Gods'', § 2.68</ref><ref>Lucius Annaeus Cornutus, ''Greek Theology'', § 65</ref> there was no [[conflation]] between the two among the classical Latin poets until 1st century CE.<ref>Joseph Fontenrose, "Apollo and Sol in the Latin poets of the first century BC", ''Transactions of the American Philological Association'' '''30''' (1939), pp 439–55; "Apollo and the Sun-God in Ovid", ''American Journal of Philology'' '''61''' (1940) pp 429–44; and "Apollo and Sol in the Oaths of Aeneas and Latinus" ''Classical Philology'' '''38'''.2 (April 1943), pp. 137–138.</ref>  

The name ''Apollo''—unlike the related [[List of Mycenaean deities|older name]] ''[[Paean (god)|Paean]]''—is generally not found in the [[Linear B]] ([[Mycenean Greek]]) texts, although there is a possible attestation in the [[Lacuna (manuscripts)|lacunose]] form '']pe-rjo-['' (Linear B: ]{{lang|gmy|{{script|Linb|𐀟𐁊}}}}-[) on the [[Knossos|KN]] E 842 tablet,<ref>[[Robert S. P. Beekes|R. S. P. Beekes]], ''Etymological Dictionary of Greek'', Brill, 2009, p. 118.</ref><ref>{{cite journal |journal=Internationale Archäologie|title=Apollon Delphinios – Apollon Didymeus: Zwei Gesichter eines milesischen Gottes und ihr Bezug zur Kolonisation Milets in archaischer Zeit|first=Alexander|last=Herda|url=https://www.academia.edu/515462|page=16|date=2008|volume=Arbeitsgemeinschaft, Symposium, Tagung, Kongress. Band 11: Kult(ur)kontakte. Apollon in Milet/Didyma, Histria, Myus, Naukratis und auf Zypern. Akten des Table Ronde in Mainz vom 11.–12. März 2004|language=de|isbn=978-3-89646-441-5}}</ref><ref>{{citation|title=DĀMOS: Database of Mycenaean at Oslo|url=http://www.hf.uio.no/ifikk/english/research/projects/damos/|publisher=[[University of Oslo]]. Department of Philosophy, Classics, History of Art and Ideas|chapter=KN 842 E|chapter-url=https://www2.hf.uio.no/damos/Index/item/chosen_item_id/775|access-date=15 December 2014|archive-date=15 December 2016|archive-url=https://web.archive.org/web/20161215135205/http://www.hf.uio.no/ifikk/english/research/projects/damos/|url-status=dead}}</ref> though it has also been suggested that the name might actually read "[[Hyperion (Titan)|Hyperion]]" ([u]-pe-rjo-[ne]).<ref>{{cite book |first1=Felicia |last1=Logozzo |first2=Paolo |last2=Poccetti |title=Ancient Greek Linguistics: New Approaches, Insights, Perspectives |date=7 November 2017 |publisher=Walter de Gruyter |pages=644 |isbn=9783110551754 |url=https://books.google.com/books?id=llA_DwAAQBAJ&pg=PA644}}</ref>

The [[etymology]] of the name is uncertain. The spelling {{lang|grc|Ἀπόλλων}} ({{IPA|el|a.pól.lɔːn|pron}} in [[Attic Greek|Classical Attic]]) had almost superseded all other forms by the beginning of the [[common era]], but the [[Dorians|Doric]] form, {{transliteration|grc|Apellon}} ({{lang|grc|Ἀπέλλων}}), is more archaic, as it is derived from an earlier {{lang|grc|*Ἀπέλjων}}. It probably is a cognate to the Doric month ''Apellaios'' ({{lang|grc|Ἀπελλαῖος}}),<ref name="DDD">{{cite book |last1=van der Toorn |first1=Karel |last2=Becking |first2=Bob |last3=van der Horst |first3=Pieter Willem |title=Dictionary of Deities and Demons in the Bible |url=https://books.google.com/books?id=PHgUAQAAIAAJ&pg=PA73 |year=1999 |publisher=Brill |isbn=978-90-04-11119-6 |page=73}}</ref> and the offerings {{transliteration|grc|[[apellaia]]}} ({{lang|grc|ἀπελλαῖα}}) at the initiation of the young men during the family-festival {{transliteration|grc|apellai}} ({{lang|grc|ἀπέλλαι}}).<ref>"The young men became grown-up {{transliteration|grc|[[kouros|kouroi]]}}, and Apollon was the {{transliteration|grc|megistos kouros}} (The Great Kouros) : Jane Ellen Harrison (2010): ''Themis: A study to the Social origins of Greek Religion'' Cambridge University Press. pp. 439–441, {{ISBN|1108009492}}</ref><ref>{{cite book |last1=Leiden |first1=E. J. |title=Visible Religion. Volume IV–V. Approaches to Iconology |date=1985 |publisher=Brill |pages=143 |isbn=9004077723 |url=https://books.google.com/books?id=UesUAAAAIAAJ&pg=PA143}}</ref> According to some scholars, the words are derived from the Doric word {{transliteration|grc|apella}} ({{lang|grc|ἀπέλλα}}), which originally meant "wall", "fence for animals" and later "assembly within the limits of the square".<ref name=Nilsson556>The word usually appears in plural: [[Hesychius of Alexandria|Hesychius]]: {{lang|grc|ἀπέλλαι}} ({{transliteration|grc|apellai}}), {{lang|grc|σηκοί}} ("folds"), {{lang|grc|ἐκκλησίαι}} ("assemblies"), {{lang|grc|ἀρχαιρεσίαι}} ("elections"): Nilsson, Vol. I, p. 556</ref><ref>Doric Greek verb: {{lang|grc|ἀπέλλάζειν}} ("to assemble"), and the festival {{lang|grc|ἀπέλλαι}} {{transliteration|grc|apellai}}), which surely belonged to Apollo. Nilsson, Vol I, p. 556.</ref> [[Apella]] ({{lang|grc|Ἀπέλλα}}) is the name of the popular assembly in Sparta,<ref name=Nilsson556/> corresponding to the {{transliteration|grc|[[Ecclesia (ancient Athens)|ecclesia]]}} ({{lang|grc|ἐκκλησία}}). [[Robert S. P. Beekes|R. S. P. Beekes]] rejected the connection of the theonym with the noun {{transliteration|grc|apellai}} and suggested a [[Pre-Greek]] proto-form *''Apal^yun''.<ref>Beekes, 2009, pp. 115, 118–119.</ref>

The [[Hittite language|Hittite]] form ''[[Apaliunas]]'' (''^d''{{lang|hit-Latn|x-ap-pa-li-u-na-aš}}) is attested in the [[Manapa-Tarhunta letter]].<ref>The reading of ''Apaliunas'' and the possible identification with Apollo is due to [[Emil Forrer]] (1931). It was doubted by [[Paul Kretschmer|Kretschmer]], ''Glotta'' XXIV, p. 250. Martin Nilsson (1967), Vol I, p. 559</ref> The [[Hittite language|Hittite]] testimony reflects an early form ''{{lang|grc-Latn|*Apeljōn}}'', which may also be surmised from the comparison of Cypriot {{lang|grc|Ἀπείλων}} with Doric {{lang|grc|Ἀπέλλων}}.<ref>{{cite book |last1=Angel |first1=John L. |last2=Mellink |first2=Machteld Johanna | title = Troy and the Trojan War: A Symposium Held at Bryn Mawr College, October 1984| year = 1986| publisher = Bryn Mawr Commentaries| isbn = 978-0-929524-59-7| page = 42 }}</ref> The name of the Lydian god ''Qλdãns'' /{{IPA|kʷʎðãns}}/ may reflect an earlier /{{IPA|kʷalyán}}-/ before palatalization, syncope, and the pre-Lydian sound change *{{IPA|y}} ''>'' {{IPA|d}}.<ref>{{Cite book|url=https://books.google.com/books?id=pgQowuFZeLUC&pg=PA338|title=Anatolian Historical Phonology|last=Melchert|first=Harold Craig|date=1994|publisher=Rodopi|isbn=978-9051836974|language=en}}</ref> Note the labiovelar in place of the labial /{{IPA|p}}/ found in pre-Doric {{lang|grc|Ἀπέλjων}} and Hittite ''Apaliunas''. A [[Luwian language|Luwian]] etymology suggested for ''Apaliunas'' makes Apollo "The One of Entrapment", perhaps in the sense of "Hunter".<ref>{{cite book |last1=Immerwahr |first1=Sara Anderson |last2=Chapin |first2=Anne Proctor | title = Charis: Essays in Honor of Sara A. Immerwahr|url=https://archive.org/details/charisessayshono00chap |url-access=limited | year = 2004| publisher = Amer School of Classical| isbn = 978-0-87661-533-1| page = [https://archive.org/details/charisessayshono00chap/page/n291 254] }}</ref>

*'''[[Sol (Roman mythology)|Sol]]''' (Roman) ({{IPAc-en|s|ɒ|l|audio=LL-Q1860 (eng)-Naomi Persephone Amethyst (NaomiAmethyst)-Sol.wav}}), "Sun" in Latin

*'''Patroos''' ({{lang|grc|Πατρῷος}}, ''Patrōios'') from {{lang|grc|πατρῷος}}, "related to one's father", for his role as father of [[Ion (mythology)|Ion]] and founder of the [[Ionians]], as worshipped at the [[Temple of Apollo Patroos]] in Athens

*'''Ismenius''' ({{IPAc-en|ɪ|z|ˈ|m|iː|n|i|ə|s|audio=LL-Q1860 (eng)-Naomi Persephone Amethyst (NaomiAmethyst)-Ismenius.wav}} {{respell|iz|MEE|nee|əs}}; {{lang|grc|Ἰσμηνιός}}, ''Ismēnios''), literally "of Ismenus", after Ismenus, the son of [[Amphion]] and [[Niobe]], whom he struck with an arrow

*'''[[Amazonius]]''' ({{lang|grc|Ἀμαζόνιος}}), [[Pausanias (geographer)|Pausanias]] at the [[Description of Greece]] writes that near [[Pyrrhichus]] there was a sanctuary of Apollo, called Amazonius ({{langx|grc|Ἀμαζόνιος}}) with an image of the god said to have been dedicated by the [[Amazons]].<ref>[https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0525.tlg001.perseus-grc1:3.25.3 Pausanias, Description of Greece, § 3.25.3]</ref>

Apollo was worshipped throughout the [[Roman Empire]]. In the traditionally [[Celtic nations|Celtic]] lands, he was most often seen as a healing and sun god. He was often equated with [[List of Celtic gods|Celtic gods]] of similar character.<ref>{{cite journal |title=Notes d'histoire des religions: 8. Introduction à une étude de l'Apollon gaulois |last=Le Roux |first=F. |date=1959 |page=216-226 |journal=Ogam |volume=11 |lang=FR}}</ref><ref>Miranda J. Green, ''Dictionary of Celtic Myth and Legend'', Thames and Hudson Ltd, 1997</ref>

Apollo is considered the most Hellenic (Greek) of the [[Olympian Gods|Olympian gods]].<ref>{{Cite book |last=Oman |first=Sir Charles William Chadwick |url=https://books.google.com/books?id=xnAUAAAAYAAJ&dq=Apollo+%22most+Hellenic%22&pg=PA51 |title=A History of Greece from the Earliest Times to the Death of Alexander the Great |date=1895 |publisher=Longmans, Green, & Company |language=en}}</ref><ref>{{Cite web |title=Apollo {{!}} Facts, Symbols, Powers, & Myths {{!}} Britannica |url=https://www.britannica.com/topic/Apollo-Greek-mythology |access-date=1 March 2023 |website=www.britannica.com |language=en}}</ref><ref name="Burkert 1985:143">Burkert 1985:143.</ref>

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 (mythology)|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.<ref>Martin Nilsson (1967). "Die Geschicte der Giechischen Religion, Vol I." C.F.Beck Verlag.Munchen. p. 529</ref> [[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."<ref>Burkert, Walter. ''Greek Religion'', 1985:144.</ref>

Homer uses the noun Paeon to designate both a god and that god's characteristic song of [[apotropaic]] thanksgiving and triumph.<ref>{{Cite book |last=Homer |url=http://www.gutenberg.org/ebooks/2199|title=The Iliad|date=1 June 2000|language=en|translator-last=Butler|translator-first=Samuel}}</ref> 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 (mythology)|Python]] led to his association with battle and victory; hence it became the [[Ancient Rome|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.{{Citation needed|date=December 2024}}

The Greeks gave to him the name {{lang|grc|ἀγυιεύς}} ''[[agyieus]]'' as the protector god of public places and houses who wards off evil and his symbol was a tapered stone or column.<ref>Martin Nilsson, ''Die Geschichte der Griechische Religion.'' vol. I (C. H. Beck), 1955:563f.</ref> However, while usually Greek festivals were celebrated at the [[full moon]], all the feasts of Apollo were celebrated on the seventh day of the month, and the emphasis given to that day (''sibutu'') indicates a [[Babylonia]]n origin.<ref>Martin Nilsson (1967). Vol I, p. 561.</ref>

 

Unusually among the Olympic deities, Apollo had two cult sites that had widespread influence: [[Delos]] and [[Delphi]]. In cult practice, [[Delos|Delian Apollo]] and Pythian Apollo (the Apollo of Delphi) were so distinct that they might both have shrines in the same locality.<ref name="Burkert 1985:143"/> [[Lycia]] was sacred to the god, for this Apollo was also called Lycian.<ref>[https://topostext.org/work/133#5.77.5 Diodorus Siculus, Library 1–7, 5.77.5]</ref><ref>[https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0060.tlg001.perseus-grc1:5.77 Diodorus Siculus, Library 1–7, 5.77.5 – GR]</ref> Apollo's [[Cult (religion)|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 Greece|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 [[Monism#Monism, pantheism, and panentheism|all-encompassing, highest deity]]. "In the 3rd century, Apollo fell silent. [[Julian the Apostate]] (359–361) tried to revive the Delphic oracle, but failed."<ref name="DDD" />

* In [[Oropus]], north of [[Athens]], the oracle [[Amphiaraus]], was said to be the son of Apollo; Oropus also had a sacred spring.

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 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 [[divinity|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 [[Canon (basic principle)|canonic]], and the architects were trying to achieve this esthetic perfection.<ref>To know what a thing is, we must know the look of it": Rhys Carpenter: ''The esthetic basis of Greek art''. Indiana University Press. p. 108</ref> 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.<ref name="C. M. Bowra 1957 p. 166">C. M. Bowra (1957), ''The Greek Experience'', p. 166.</ref>

 

The most important temples are:

[[File:TempleDelos.jpg|thumb|Temple of the Delians at [[Delos]], dedicated to Apollo (478 BC). 19th-century pen-and-wash restoration.]]

*[[Gortyn]] ([[Crete]]). A temple of ''Pythian Apollo'', was built in the 7th century BC. The plan measured 19.00 x 16.70 m and it was not peripteral. The walls were solid, made from limestone, and there was a single door on the east side.{{Citation needed|date=December 2024}}

*[[Corinth]]: A [[Doric order|Doric]] temple was built in the 6th century BC. 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 to the Temple of Alcmeonidae at [[Delphi]].<ref>Robertson p. 87</ref> The Corinthians were considered to be the inventors of the [[Doric order]].<ref name="Spivey, p. 112"/>  

*Napes ([[Lesbos]]): An [[Aeolic order|Aeolic]] temple probably of ''Apollo Napaios'' was built in the 7th century BC. Some special capitals with floral ornament have been found, which are called [[Aeolic order|Aeolic]], and it seems that they were borrowed from the East.<ref name=Robertson324>D.S Robertson(1945):''A handbook of Greek and Roman architecture'', Cambridge University Press pp. 324–329</ref>  

*[[Abae]] ([[Phocis (ancient region)|Phocis]]). The temple was destroyed by the [[Persia]]ns in the invasion of [[Xerxes I of Persia|Xerxes]] in 480 BC, and later by the [[Boeotia]]ns. It was rebuilt by [[Hadrian]].<ref>{{cite book|last1=Smith|first1=William|title=New classical dictionary of biography, mythology, and geography|publisher=J. Murray|date=1850|page=[https://archive.org/details/bub_gb_5_oGAAAAQAAJ/page/n83 1]|url=https://archive.org/details/bub_gb_5_oGAAAAQAAJ|access-date=14 October 2017}}</ref> The oracle was in use from early [[Mycenae]]an times to the Roman period, and shows the continuity of Mycenaean and Classical Greek religion.<ref>See reports of the German Archaeological Institute in Archaeological Reports for 2008/9 43–45</ref>  

*Pythion ({{langx|grc|Πύθιον}}), this was the name of a shrine of Apollo at [[Athens]] near the [[Ilisos]] river. It was created by Peisistratos, and tripods were placed there by those who had won in the cyclic chorus at the [[Thargelia]].<ref>[https://www.cs.uky.edu/~raphael/sol/sol-entries/pi/3130 Suda, pi.3130]</ref>

[[File:Pompeii Regio 07 Insula 07 Temple of Apollo plan 01.jpg|thumb|left|Plan of the [[Temple of Apollo (Pompeii)]]]]

*Rome: The [[temple of Apollo Palatinus]] was located on the Palatine hill within the sacred boundary of the city. It was dedicated by [[Augustus]] in 28 BC. The façade of the original temple was [[Ionic order|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.<ref>[https://penelope.uchicago.edu/Thayer/E/Gazetteer/Places/Europe/Italy/Lazio/Roma/Rome/_Texts/PLATOP*/Aedes_Apollinis_Palatini.html A topographical dictionary of Ancient Rome]</ref>

{{Main|Greek mythology}}

In the myths, Apollo is the son of [[Zeus]], the king of the gods, and [[Leto]], his previous wife<ref>Homer, ''Iliad'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D21%3Acard%3D468 21.499]</ref> or one of his mistresses. Apollo often appears in the myths, plays and hymns either directly or indirectly through his oracles. As Zeus' favorite son, he 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.{{Citation needed|date=December 2024}}

 

Pregnant with the offspring of Zeus, Leto wandered through many lands wanting to give birth to Apollo. However all the lands rejected her out of fear. Upon reaching Delos, Leto requested the island to shelter her, and that in return her son would bring fame and prosperity to the island. Delos then revealed to Leto that Apollo was rumoured to be the god who will "greatly lord it among gods and men all over the fruitful earth". For this reason, all the lands were fearful and Delos feared that Apollo would cast her aside once he is born. Hearing this, Leto swore on the river Styx that if she is allowed to give birth on the island, her son would honour Delos the most amongst all the other lands. Assured by this, Delos agreed to assist Leto. All goddesses except Hera also came to aid Leto.<ref name=":0" />

However, Hera had tricked [[Eileithyia]], the goddess of childbirth, to stay on Olympus, due to which Leto was unable to give birth. The goddesses then convinced Iris to go bring Eileithyia by offering her a necklace of amber 9 yards (8.2 m) long. Iris did accordingly and persuaded Eileithyia to step onto the island. Thus, clutching a palm tree, Leto finally gave birth after labouring for nine days and nine nights, with Apollo "leaping forth" from his mother's womb. The goddesses washed the newborn, covered him in a white garment and fastened golden bands around him. As Leto was unable to feed him, [[Themis]], the goddess of divine law, fed him nectar and [[ambrosia]]. Upon tasting the divine food, the child 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. He then started to walk, which caused the island to be filled with gold.<ref name=":0">"Homeric hymn to Delian Apollo"</ref>

====Callimachus' ''Hymn to Delos''====

When Leto arrived at Thebes, fetal Apollo prophesied from his mother's womb that in the future he would punish a slanderous woman in Thebes ([[Niobe]]), so he did not want to be born there. Leto then went to Thessaly and sought the help of the river nymphs who were the daughters of the river Peneus. Though he was initially fearful and reluctant, Peneus later decided to let Leto give birth in his waters. He did not change his mind even when Ares produced a terrifying sound and threatened to hurl mountain peaks into the river. But Leto herself declined his help and departed, as she did not want him to suffer for her sake.<ref name=":1" />

 

Pindar is the earliest source who explicitly calls Apollo and Artemis as twins. Here, Asteria is also stated to be Leto's sister. Wanting to escape Zeus' advances, she flung herself into the sea and became a floating rock called Ortygia until the twins were born.<ref>Pindar, ''Pa. VII b''</ref> When Leto stepped on the rock, four pillars with adamantine bases rose from the earth and held up the rock.<ref>Pindar, ''Processional Song on Delos''</ref> When Apollo and Artemis were born, their bodies shone radiantly and a chant was sung by Eileithyia and [[Lachesis]], one of the three [[Moirai]].<ref>Pindar, ''Pa. XII''</ref>

 

Scorning the advances of Zeus, Asteria transformed herself into a bird and jumped into a sea. From her, an island rose which was called Ortygia.<ref>Pseudo-Hyginus, ''Fabulae 53''</ref> When Hera discovered that Leto was pregnant with Zeus' child, she decreed that Leto can give birth only in a place where sun does not shine. During this time, the monster Python also started hounding Leto with an intent of killing her, because he had foreseen his death coming at the hands of Leto's offspring. However, on Zeus' orders, [[Boreas (god)|Boreas]] carried away Leto and entrusted her to [[Poseidon]]. To protect her, Poseidon took her to the island Ortygia and covered it with waves so that the sun would not shine on it. Leto gave birth clinging to an olive tree and henceforth the island was called Delos.<ref>Pseudo-Hyginus, ''[[Fabulae]]'' ''140''</ref>

 

According to Strabo, the [[Curetes (tribe)|Curetes]] helped Leto by creating loud noises with their weapons and thus frightening Hera, they concealed Leto's childbirth.<ref>Strabo, ''Geography 14. 1. 20''</ref>

 

Theognis wrote that the island was filled with ambrosial fragrance when Apollo was born, and the Earth laughed with joy.<ref>Theognis, ''Fragment 1. 5''</ref>

 

In some versions, [[Artemis]] was born first and subsequently assisted with the birth of Apollo.<ref>Servius, ''Commentary on Virgil's Aeneid 3.7''</ref><ref>Apollodorus, Bibliotheca 1.21</ref>

In the Callimachus' hymn to Delos, fetal Apollo foresees the death of Python at his hands.<ref name="Callimachus, Hymn to Delos"/>

Alcaeus narrates the following account: Zeus, who had adorned his newborn son with a golden headband, also provided him with a chariot driven by swans and instructed Apollo to visit Delphi to establish his laws among the people. But Apollo disobeyed his father and went to the land of [[Hyperborea]]. The Delphians continuously sung paeans in his honour and pleaded him to come back to them. The god returned only after a year and then carried out Zeus' orders.<ref name="Alcaeus, Hymn to Apollo"/><ref>Himerius, ''Orations''</ref>

 

[[Tityos|Tityus]] was another giant who tried to rape Leto, either on his own accord when she was on her way to Delphi<ref name="Homer, Odyssey 11. 576">Homer, ''Odyssey'' 11. 576</ref><ref name="Apollodorus, Bibliotheca 1.22">Apollodorus, ''Bibliotheca'' 1.22</ref> or at the order of Hera.<ref>Hyginus, ''[[Fabulae]]'' 55</ref> Leto called upon on her children who instantly slew the giant. Apollo, still a young boy, shot him with his arrows.<ref>Apollonius Rhodius, ''Argonautica'' 1. 758</ref><ref>Quintus Smyrnaeus, ''Fall of Troy'' 3. 390</ref>  In some accounts, Artemis also joined him in protecting their mother by attacking Tityos with her arrows.<ref>Scholia on [[Pindar]], ''Pythian Odes'' 4.160 citing Pherecydes</ref><ref>Pausanias, ''Description of Greece'' 10. 11. 1</ref> For this act, he was banished to Tartarus and there he was pegged to the rock floor and stretched on an area of {{convert|9|acre|m2}}, while a pair of vultures feasted daily on his liver<ref name="Homer, Odyssey 11. 576"/> or his heart.<ref name="Apollodorus, Bibliotheca 1.22"/>

 

Another account recorded by Strabo says that Tityus was not a giant but a lawless man whom Apollo killed at the request of the residents.<ref name="Strabo, Geography 9. 3. 12"/>

[[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.<ref name="ReferenceA">[[Callimachus]], Hymn II to Apollo.</ref> After completing his years of servitude, Apollo went back to Olympus as a god.{{Citation needed|date=December 2024}}

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.<ref name="bib-3-10-4"/><ref name="ReferenceA"/> Apollo helped Admetus win the hand of [[Alcestis]], the daughter of [[Pelias|King Pelias]],<ref name="bib-1-9-15">[[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D9%3Asection%3D15 1.9.15].</ref><ref name="hyginus-50">[[Gaius Julius Hyginus|Hyginus]], ''[[Fabulae]]'' [https://topostext.org/work/206#50 50–51].</ref> 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.<ref name="bib-1-9-15" /> When Apollo learnt of Admetus' untimely death, he convinced or tricked the [[Moirai|Fates]] into letting Admetus live past his time.<ref name="bib-1-9-15" /><ref name="hyginus-50" />

 

The fate of [[Niobe]] was prophesied by Apollo while he was still in Leto's womb.<ref name="ReferenceA"/> Niobe was the queen of [[Thebes (Greece)|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.{{Citation needed|date=December 2024}}

Once Apollo and [[Poseidon]] served under the Trojan king [[Laomedon]] in accordance with Zeus' words. Apollodorus states that the gods willingly went to the king disguised as humans in order to check his hubris.<ref>Apollodorus, ''Bibliotheca'' 2.5</ref> Apollo guarded the cattle of Laomedon in the valleys of Mount Ida, while Poseidon built the walls of Troy.<ref>Homer, ''The Iliad'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D21%3Acard%3D434 21.434]</ref> 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.{{Citation needed|date=December 2024}}

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 Poseidon sent the sea monster [[Cetus (mythology)|Cetus]]. To deliver the city from it, Laomedon had to sacrifice his daughter [[Hesione]] (who would later be saved by [[Heracles]]).{{Citation needed|date=December 2024}}

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 ''[[Achilles and Patroclus#In the Iliad|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 would not fight his uncle for the sake of mortals.

The Trojan hero [[Hector]] (who, according to some, was the god's own son by [[Hecuba]]<ref>[[Stesichorus]], Fr. 108; [[Tzetzes]], ''On Lycophron''  266; Porphyry in his ''Omissions'' states that [[Ibycus]], [[Alexander Aetolus|Alexander]], [[Euphorion of Chalcis|Euphorion]] and [[Lycophron]] all made Hector the son of Apollo.</ref>) 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 [[Helios|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.  

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

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 from 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.<ref>Pindar, Olympian Ode 6</ref>

 

[[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.<ref>Apollonius Rhodius. Argonautica ii, 846 ff</ref>

 

 

 

Apollo saved a shepherd boy (name unknown) from death in a large deep cave, by means of vultures. To thank him, the shepherd built Apollo a temple under the name Vulturius.<ref>The Cyclopedia, Or, Universal Dictionary of Arts, Sciences, and Literature, Volume 37</ref>

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]].{{Citation needed|date=December 2024}}

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.<ref>{{cite book|first=Norman O.|last=Brown|title=Hermes the Thief: The Evolution of a Myth|year=1947 |isbn=0-940262-26-6|location=Madison|publisher=University of Wisconsin Press|page=93}}</ref>

 

Once [[Pan (mythology)|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 (son of Ares)|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.{{Citation needed|date=December 2024}}

 

 

 

 

{{blockquote|'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!'<ref name="Apuleius, Florida 3.2"/>}}

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.{{Citation needed|date=December 2024}}

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.<ref name="ReferenceD">Diodorus Siculus, Library of History 5. 75. 3</ref>

 

Apollo [[flaying|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<ref>[[Gaius Julius Hyginus|Hyginus]], ''[[Fabulae]]'' [https://topostext.org/work/206#165 165].</ref> 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 of Thrace|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]].<ref name="ReferenceD"/><ref>Apostle Arne Horn, ''The Book of Eusebius'' #4</ref>

 

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.<ref>[[Homer]], ''[[Iliad]]'', [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D11%3Acard%3D1 11.20&ndash;23].</ref><ref>Eustathius on Iliad; cf. also scholia on the same passage</ref>

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 a safe journey.{{Citation needed|date=December 2024}}

 

When Apollo spotted a ship of Cretan sailors that were caught in a storm, he quickly assumed the shape of a dolphin and guided their ship safely to Delphi.<ref>Homer, ''Hymn to Pythian Apollo''</ref>

 

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 "[[Anafi|Anaphe]]", which means "He revealed it".<ref>Apollonius of Rhodes, ''Argonautica''</ref>

 

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").<ref>John Potter, ''Archaeologia Graeca: Or, The Antiquities of Greece, Volume 1''</ref>

 

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.<ref>Homer, ''the Ilaid'' 1</ref>

 

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 with 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 from them. He also killed many of the enemy warriors like [[Melaneus (mythology)|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.<ref>Statius, ''Thebaid'' 7</ref>

 

Apollo killed the giants Python and Tityos, who had assaulted his mother Leto.{{Citation needed|date=December 2024}}

[[Phorbas]] was a savage giant king of [[Phlegyas (Boeotia)|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.<ref>[[Philostratus the Elder]], ''[[Imagines (work by Philostratus)|Imagines]]'' [https://archive.org/details/imagines00philuoft/page/214/mode/2up?view=theater 2.19].</ref>

Apollo is said to have been the lover of all nine [[Muses]], and not being able to choose one of them, he decided to remain unwed. He fathered the [[Corybantes]] by the Muse [[Thalia (Muse)|Thalia]].<ref>[[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D3%3Asection%3D4 1.3.4].</ref> By [[Calliope]], he had [[Hymenaios]], [[Ialemus]], [[Orpheus]]<ref>Asclepiades, Tragoidoumena 6 (from Scholia ad Pindari Pythia 4.313a)</ref> and [[Linus (Thracian)|Linus]]. Alternatively, Linus was said to be the son of Apollo and either [[Urania]] or [[Terpsichore]].{{Citation needed|date=December 2024}}

[[Coronis (lover of Apollo)|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 [[Lycius (son of Clinis)|raven]] who informed him, he sent his sister, Artemis, to kill Coronis. Apollo rescued the baby by cutting open Coronis' belly and gave it to the [[centaur]] [[Chiron]] to raise.{{Citation needed|date=December 2024}}

In [[Euripides]]' play ''[[Ion (play)|Ion]]'', Apollo fathered [[Ion (mythology)|Ion]] by [[Creusa (daughter of Erechtheus)|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.{{Citation needed|date=December 2024}}

Hyacinth (or Hyacinthus), a beautiful and athletic [[Sparta]]n prince, was one of Apollo's favourite lovers.<ref>[[Ovid]], ''[[Metamorphoses]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0028%3Abook%3D10%3Acard%3D143 10.143 ff.]</ref> The pair was practicing throwing the [[Discus throw|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 [[hyacinth (plant)|flower]] named after him as a memorial to his death, and his tears stained the flower petals with the interjection {{lang|grc|αἰαῖ}}, meaning ''alas''.<ref>{{LSJ|ai)ai{{=}}|αἰαῖ}}, {{LSJ|ai)/2|αἴ|shortref}}.</ref> 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.<ref>Smith 1890, [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0063:entry=hyacinthia-cn&highlight=hyacinthus s.v. Hyacinthia].</ref>

[[Admetus]], the king of Pherae, was also Apollo's lover.<ref>[[Callimachus]], Hymn to Apollo, 49.</ref><ref name="Plutarch, Numa">[[Plutarch]], ''Life of Numa'', [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0052%3Achapter%3D4%3Asection%3D5 4.5].</ref> During his exile, which lasted either for one year or nine years,<ref>{{Cite journal|last=Keaveney|first=Arthur|date=1 January 1984|journal=Philologus|volume=128|issue=1–2|doi=10.1524/phil.1984.128.12.138|issn=2196-7008|title=A Note on Servius, Ad ''Aeneid'' 7, 637|pages=138–139|s2cid=164720549}}</ref> 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.<ref name="ReferenceA"/> Plutarch lists Admetus as one of Apollo's lovers and says that Apollo served Admetus because he doted upon him.<ref>[[Plutarch]], ''Amatorius'' 17</ref> Latin poet [[Ovid]] in his {{lang|la|[[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.<ref>[[Ovid]], ''[[Ars Amatoria]]'' 2.239</ref> [[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.<ref>[[Tibullus]], ''Elegies'' 2.3</ref>

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.{{Citation needed|date=December 2024}}

*Hippolytus of [[Sicyon]] (not the same as [[Hippolytus (mythology)|Hippolytus, the son of Theseus]])<ref name="Plutarch, Numa" />

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.

Apollo's children who became musicians and bards include [[Orpheus]], [[Linus of Thrace|Linus]], [[Ialemus]], [[Hymen (god)|Hymen]]aeus, [[Philammon]], [[Eumolpus]] and [[Eleuther]]. Apollo fathered 3 daughters, [[Apollonis]], [[Borysthenis]] and [[Cephisso]], who formed a group of minor Muses, the "Musa Apollonides".<ref>Eumelus, Fragment 35 (from Tzetzes, On Hesiod's Works & Days 23)</ref> Plutarch recounts that the Delphians believed the three Muses to be Nete, Mese, and Hypate, after the highest, middle, and lowest strings of the lyre.<ref>Smith, [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0104:entry=musae-bio-1 s.v. Musae]; [[Plutarch]], ''Symposiacs'' 9.14.4.</ref> [[Phemonoe]] was a seer and poet who was the inventor of Hexameter.

 

 

He also had a son by Agathippe who was named Chrysorrhoas who was a mechanic artist.<ref>Plutarch, ''Of the Names of Rivers and Mountains, and Of Such Things as are to be Found Therein''</ref> His other daughters include [[Eurynome]], [[Chariclo]] wife of [[Chiron]], [[Eurydice]] the wife of Orpheus, [[Eriopis]], famous for her beautiful hair, [[Melite (heroine)|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 (consort of Zeus)|Europa]].

{| class="wikitable sortable mw-collapsible mw-collapsed"

[[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.<ref>[[Gaius Julius Hyginus|Hyginus]], ''[[Fabulae]]'' [https://topostext.org/work/206#203 203].</ref> According to Roman poet [[Ovid]], the chase was brought about by [[Cupid]], who hit Apollo with a golden arrow of love and Daphne with a leaden arrow of hatred.<ref>[[Ovid]], ''[[Metamorphoses]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0074%3Abook%3D1%3Acard%3D452 1.452–567]; Tripp, s.v. Daphne.</ref> The myth explains the origin of the [[Bay Laurel|laurel]] and the 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]].{{Citation needed|date=December 2024}}

[[Castalia]] was a [[nymph]] whom Apollo loved. She fled from him and dove into the [[castalian Spring|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.<ref>[[Statius]], ''[[Thebaid (Latin poem)|Thebaid]]'' 1.696 ff.</ref>

The [[Cumaean Sibyl|Sibyl of Cumae]] like Cassandra promised Apollo her love in exchange for a boon. asking for as many years of life as the grains of sand in her hand. Apollo granted her wish, but she broke her word. While she lived longer, Apollo did not grant her agelessness, causing her to wither until only her voice remained.<ref>[[Ovid]], ''[[Metamorphoses]]'' 14.129–154</ref>

[[File:Apollo Artemis Brygos Louvre G151.jpg|thumb|Apollo (left) and [[Artemis]], by [[Brygos]] (potter signed). Tondo of an Attic red-figure cup {{circa|470 BC}}, [[Musée du Louvre]].]]

Artemis as the sister of Apollo, is ''thea apollousa'', that is, she as a female divinity represented the same idea that Apollo did as a male divinity. In the pre-Hellenic period, their relationship was described as the one between husband and wife, and there seems to have been a tradition which actually described Artemis as the wife of Apollo.{{citation needed|date=November 2021}} However, this relationship was never sexual but spiritual,<ref>Eustath. ad Hom. p. 1197</ref> which is why they both are seen being unmarried in the [[Hellenic period]].{{citation needed|date=January 2022}}

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.<ref>''The Oxford Encyclopedia of Ancient Greece and Rome'' [https://books.google.com/books?id=lNV6-HsUppsC&pg=PA268 s.v. Artemis, p. 268]</ref> The laurel (''[[daphne]]'') was sacred to both. ''Artemis Daphnaia'' had her temple among the Lacedemonians, at a place called Hypsoi.<ref>G. Shipley, "The Extent of Spartan Territory in the Late Classical and Hellenistic Periods", ''The Annual of the British School at Athens'', 2000.</ref> ''Apollo Daphnephoros'' had a temple in [[Eretria]], a "place where the citizens are to take the oaths".<ref>Rufus B. Richardson, "A Temple in Eretria" ''The American Journal of Archaeology and of the History of the Fine Arts'', '''10'''.3 (July – September 1895:326–337); Paul Auberson, ''Eretria. Fouilles et Recherches I, Temple d'Apollon Daphnéphoros, Architecture'' (Bern, 1968). See also [[Plutarch]], ''Pythian Oracle'', 16.</ref> In later times when Apollo was regarded as identical with the sun or [[Helios]], Artemis was naturally regarded as [[Selene]] or the moon.{{Citation needed|date=December 2024}}

 

 

[[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 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|date=January 2022}} 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.<ref name="ReferenceB">Carol M. Mooney, B.A., ''Hekate: Her Role And Character In Greek Literature From Before The Fifth Century B.C.''</ref>

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.<ref name="ReferenceB"/> Hecate's lunar nature makes her the goddess of the waning moon and contrasts and complements, at the same time, Apollo's solar nature.{{Citation needed|date=December 2024}}

 

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 of protectors of cities, and were patrons of some of the important cities. Athena was the principal goddess of [[Athens]], Apollo was the principal god of [[Sparta]].<ref>{{Cite web | url=https://publicism.info/culture/apollo/7.html | title=APOLLO, THE YOUNG, AND THE CITY – KEY THEMES – Apollo – Fritz Graf}}</ref>

 

 

In the Trojan War, as Zeus' executive, Apollo is seen holding the [[aegis]] like Athena usually does.<ref>[[Homer]], ''[[Iliad]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D15%3Acard%3D281 15.308].</ref> Apollo's decisions were usually approved by his sister Athena, and they both worked to establish the law and order set forth by Zeus.<ref>1.Homer, ''Iliad'', Euripides, ''Ion'', Aeschylus, ''Oresteia''</ref>

 

The Roman worship of Apollo was adopted from the Greeks.{{sfn|Freese|1911|p=185}} As a quintessentially [[List of Greek deities|Greek god]], Apollo had no direct Roman equivalent, although later Roman poets often referred to him as '''Phoebus'''.{{citation needed|date=July 2023}} There was a tradition that the Delphic oracle was consulted as early as the period of the [[Roman Kingdom|kings of Rome]] during the reign of [[Tarquinius Superbus]].<ref>[[Livy]] [https://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Liv.+1.56 1.56].</ref>

The [[palm tree]] was also sacred to Apollo because he had been born under one in [[Delos]]. Animals sacred to Apollo included [[wolf|wolves]], dolphins, [[roe deer]], [[swan]]s, [[cicada]]s (symbolizing music and song), [[raven]]s, [[hawk]]s, [[Corvus (genus)|crow]]s (Apollo had hawks and crows as his messengers),<ref name="Porphyry"/> snakes (referencing Apollo's function as the god of prophecy), mice and [[griffin]]s, mythical eagle–lion hybrids of Eastern origin.{{sfn|Freese|1911|p=185}}

[[Homer]] and [[Porphyry (philosopher)|Porphyry]] wrote that Apollo had a hawk as his messenger.<ref>[https://topostext.org/work/3#15.493 Homer, ''Odyssey'', 15.493]</ref><ref name="Porphyry">[http://cts.perseids.org/read/greekLit/tlg2034/tlg003/1st1K-grc1/3.5 Porphyry, ''De abstinentia'', 3.5]</ref> In many myths Apollo is transformed into a hawk.<ref>[https://topostext.org/work/216#28 Antoninus Liberalis, ''Metamorphoses'', 28]</ref><ref>[https://topostext.org/work/141#6.103 Ovid, ''Metamorphoses'', 6.103]</ref><ref>[https://topostext.org/work/141#11.318 Ovid, ''Metamorphoses'', 11.318]</ref> In addition, [[Claudius Aelianus]] wrote that in [[Egyptians|Ancient Egypt]] people believed that hawks were sacred to the god<ref name="Aelian 10.14"/> 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.<ref>[https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0545.tlg001.perseus-grc1:7.9 Aelian, ''Characteristics of Animals'', 7.9]</ref> [[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]]).<ref>[https://topostext.org/work/230#3.12.1 Eusebius, ''Preparation of the Gospels'', 3.12.1]</ref> [[Claudius Aelianus]] wrote that Egyptians called Apollo [[Horus]] in their own language.<ref name="Aelian 10.14">[https://topostext.org/work/560#10.14 Aelian, ''Characteristics of Animals'', 10.14]</ref>

Apollo is often associated with the [[Golden mean (philosophy)|Golden Mean]]. This is the Greek [[Ideal (ethics)|ideal]] of [[moderation]] and a [[virtue]] that opposes [[gluttony]].{{Citation needed|date=December 2024}}

In antiquity, Apollo was associated with the planet Mercury. The ancient Greeks believed that the Mercury as observed during the morning was different from 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.<ref name=":merc"/>

Numerous 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.<ref>Delphi, 467, 1524</ref> 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.<ref>V.I. Leonardos(1895). ''Archaelogiki Ephimeris'', Col 75, n 1.</ref><ref>Lechat (1904). ''La sculpture Attic avant Phidias'', p. 23.</ref>

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, of which an example is the [[Apollo Barberini]].{{Citation needed|date=December 2024}}

Another haloed Apollo in mosaic, from [[Hadrumentum]], is in the museum at [[Sousse]].<ref>{{cite web|url=http://www.tunisiaonline.com/mosaics/mosaic05b.html |title=Mosaics in Tunisia: Apollo and the Muses |date=8 July 2008 |access-date=30 July 2013 |url-status=dead |archive-url=https://web.archive.org/web/20080708143541/http://www.tunisiaonline.com/mosaics/mosaic05b.html |archive-date=8 July 2008 }}</ref> The conventions of this representation, head tilted, lips slightly parted, large-eyed, curling [[Hairstyle|hair cut]] in locks grazing the neck, were developed in the 3rd century BCE to depict [[Alexander the Great]].<ref>Bieber 1964, Yalouris 1980.</ref> Some time after this mosaic was executed, the earliest depictions of Christ would also be beardless and haloed.{{Citation needed|date=December 2024}}

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

* [[Aeschylus]], ''[[Oresteia|The Eumenides]]'' in ''Aeschylus, with an English translation by Herbert Weir Smyth, Ph. D. in two volumes'', Vol 2, Cambridge, Massachusetts, [[Harvard University Press]], 1926, [http://data.perseus.org/texts/urn:cts:greekLit:tlg0085.tlg007.perseus-eng1 Online version at the Perseus Digital Library].

* [[Homer]]; ''The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes''. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0136%3Abook%3D1%3Acard%3D1 Online version at the Perseus Digital Library].

* [[Gaius Julius Hyginus|Hyginus, Gaius Julius]], ''[[De astronomia]]'', in ''The Myths of Hyginus'', edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. [https://topostext.org/work/207 Online version at ToposText].

* [[Gaius Julius Hyginus|Hyginus, Gaius Julius]], ''[[Fabulae]]'', in ''The Myths of Hyginus'', edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. [https://topostext.org/work/206 Online version at ToposText].

* {{cite book| first = Fritz| last = Graf| title = Apollo| year = 2009| publisher = Taylor & Francis US| isbn = 978-0-415-31711-5 | url = https://books.google.com/books?id=ZBuiC_cP7qoC }}

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