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Animation | 593 | Techniques | Examples of traditionally animated feature films include Pinocchio (United States, 1940), Animal Farm (United Kingdom, 1954), Lucky and Zorba (Italy, 1998), and The Illusionist (British-French, 2010). Traditionally animated films produced with the aid of computer technology include The Lion King (US, 1994), The Prince of Egypt (US, 1998), Akira (Japan, 1988), Spirited Away (Japan, 2001), The Triplets of Belleville (France, 2003), and The Secret of Kells (Irish-French-Belgian, 2009). |
Animation | 593 | Techniques | Full animation is the process of producing high-quality traditionally animated films that regularly use detailed drawings and plausible movement, having a smooth animation. Fully animated films can be made in a variety of styles, from more realistically animated works like those produced by the Walt Disney studio (The Little Mermaid, Beauty and the Beast, Aladdin, The Lion King) to the more 'cartoon' styles of the Warner Bros. animation studio. Many of the Disney animated features are examples of full animation, as are non-Disney works, The Secret of NIMH (US, 1982), The Iron Giant (US, 1999), and Nocturna (Spain, 2007). Fully animated films are often animated on "twos", sometimes on "ones", which means that 12 to 24 drawings are required for a single second of film. |
Animation | 593 | Techniques | Limited animation involves the use of less detailed or more stylized drawings and methods of movement usually a choppy or "skippy" movement animation. Limited animation uses fewer drawings per second, thereby limiting the fluidity of the animation. This is a more economic technique. Pioneered by the artists at the American studio United Productions of America, limited animation can be used as a method of stylized artistic expression, as in Gerald McBoing-Boing (US, 1951), Yellow Submarine (UK, 1968), and certain anime produced in Japan. Its primary use, however, has been in producing cost-effective animated content for media for television (the work of Hanna-Barbera, Filmation, and other TV animation studios) and later the Internet (web cartoons). |
Animation | 593 | Techniques | Rotoscoping is a technique patented by Max Fleischer in 1917 where animators trace live-action movement, frame by frame. The source film can be directly copied from actors' outlines into animated drawings, as in The Lord of the Rings (US, 1978), or used in a stylized and expressive manner, as in Waking Life (US, 2001) and A Scanner Darkly (US, 2006). Some other examples are Fire and Ice (US, 1983), Heavy Metal (1981), and Aku no Hana (Japan, 2013). |
Animation | 593 | Techniques | Live-action/animation is a technique combining hand-drawn characters into live action shots or live-action actors into animated shots. One of the earlier uses was in Koko the Clown when Koko was drawn over live-action footage. Walt Disney and Ub Iwerks created a series of Alice Comedies (1923–1927), in which a live-action girl enters an animated world. Other examples include Allegro Non Troppo (Italy, 1976), Who Framed Roger Rabbit (US, 1988), Volere volare (Italy 1991), Space Jam (US, 1996) and Osmosis Jones (US, 2001). |
Animation | 593 | Techniques | Stop-motion animation is used to describe animation created by physically manipulating real-world objects and photographing them one frame of film at a time to create the illusion of movement. There are many different types of stop-motion animation, usually named after the materials used to create the animation. Computer software is widely available to create this type of animation; traditional stop-motion animation is usually less expensive but more time-consuming to produce than current computer animation. |
Animation | 593 | Techniques | Computer animation encompasses a variety of techniques, the unifying factor being that the animation is created digitally on a computer. 2D animation techniques tend to focus on image manipulation while 3D techniques usually build virtual worlds in which characters and objects move and interact. 3D animation can create images that seem real to the viewer. |
Animation | 593 | Techniques | 2D animation figures are created or edited on the computer using 2D bitmap graphics and 2D vector graphics. This includes automated computerized versions of traditional animation techniques, interpolated morphing, onion skinning and interpolated rotoscoping. 2D animation has many applications, including After Effects Animation, analog computer animation, Flash animation, and PowerPoint animation. Cinemagraphs are still photographs in the form of an animated GIF file of which part is animated. |
Animation | 593 | Techniques | Final line advection animation is a technique used in 2D animation, to give artists and animators more influence and control over the final product as everything is done within the same department. Speaking about using this approach in Paperman, John Kahrs said that "Our animators can change things, actually erase away the CG underlayer if they want, and change the profile of the arm." |
Animation | 593 | Techniques | 3D animation is digitally modeled and manipulated by an animator. The 3D model maker usually starts by creating a 3D polygon mesh for the animator to manipulate. A mesh typically includes many vertices that are connected by edges and faces, which give the visual appearance of form to a 3D object or 3D environment. Sometimes, the mesh is given an internal digital skeletal structure called an armature that can be used to control the mesh by weighting the vertices. This process is called rigging and can be used in conjunction with key frames to create movement. |
Animation | 593 | Techniques | Other techniques can be applied, mathematical functions (e.g., gravity, particle simulations), simulated fur or hair, and effects, fire and water simulations. These techniques fall under the category of 3D dynamics. |
Apollo | 594 | Apollo or Apollon is one of the Olympian deities in classical Greek and Roman religion and 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. |
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Apollo | 594 | As the patron deity of Delphi (Apollo Pythios), Apollo is an oracular god—the prophetic deity of the 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 Alexicacus, the "averter of evil". |
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Apollo | 594 | 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. |
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Apollo | 594 | As the god of mousike, 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. Protection of the young is one of the best attested facets of his panhellenic cult persona. As a 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 (ephebeia) and dedicated to Apollo. The god himself is depicted with long, uncut hair to symbolise his eternal youth. |
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Apollo | 594 | 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 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 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. |
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Apollo | 594 | In Hellenistic times, especially during the 5th century BCE, as Apollo Helios he became identified among Greeks with Helios, the personification of the Sun. In Latin texts, however, there was no conflation of Apollo with Sol among the classical Latin poets until 1st century CE. Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 5th century CE. |
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Apollo | 594 | Etymology | Apollo (Attic, Ionic, and Homeric Greek: Ἀπόλλων, Apollōn (GEN Ἀπόλλωνος); Doric: Ἀπέλλων, Apellōn; Arcadocypriot: Ἀπείλων, Apeilōn; Aeolic: Ἄπλουν, Aploun; Latin: Apollō) |
Apollo | 594 | Etymology | 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, though it has also been suggested that the name might actually read "Hyperion" ([u]-pe-rjo-[ne]). |
Apollo | 594 | Etymology | 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), and the offerings apellaia (ἀπελλαῖα) at the initiation of the young men during the family-festival apellai (ἀπέλλαι). 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." Apella (Ἀπέλλα) is the name of the popular assembly in Sparta, 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 *Apalun. |
Apollo | 594 | Etymology | Several instances of popular etymology are attested by ancient authors. Thus, the Greeks most often associated Apollo's name with the Greek verb ἀπόλλυμι (apollymi), "to destroy". Plato in Cratylus connects the name with ἀπόλυσις (apolysis), "redemption", with ἀπόλουσις (apolousis), "purification", and with ἁπλοῦν ([h]aploun), "simple", 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. In the ancient Macedonian language πέλλα (pella) means "stone," and some toponyms may be derived from this word: Πέλλα (Pella, the capital of ancient Macedonia) and Πελλήνη (Pellēnē/Pellene). |
Apollo | 594 | Etymology | The Hittite form Apaliunas (x-ap-pa-li-u-na-aš) is attested in the Manapa-Tarhunta letter. The Hittite testimony reflects an early form *Apeljōn, which may also be surmised from the comparison of Cypriot Ἀπείλων with Doric Ἀπέλλων. The name of the Lydian god Qλdãns /kʷʎðãns/ may reflect an earlier /kʷalyán-/ before palatalization, syncope, and the pre-Lydian sound change *y > d. Note the labiovelar in place of the labial /p/ found in pre-Doric Ἀπέλjων and Hittite Apaliunas. |
Apollo | 594 | Etymology | A Luwian etymology suggested for Apaliunas makes Apollo "The One of Entrapment", perhaps in the sense of "Hunter". |
Apollo | 594 | Etymology | Apollo's chief epithet was Phoebus (/ˈfiːbəs/ FEE-bəs; Φοῖβος, Phoibos Greek pronunciation: [pʰó͜i.bos]), literally "bright". 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. |
Apollo | 594 | Etymology | Apollo's birthplace was Mount Cynthus on the island of Delos. |
Apollo | 594 | Etymology | Delphi and Actium were his primary places of worship. |
Apollo | 594 | Etymology | 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. |
Apollo | 594 | Origins | Apollo is considered the most Hellenic (Greek) of the Olympian gods. |
Apollo | 594 | 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. 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." |
Apollo | 594 | Origins | 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). Apollo also had many epithets relating to his function as a healer. Some commonly-used examples are "paion" (παιών literally "healer" or "helper") "epikourios" (ἐπικούριος, "succouring"), "oulios" (οὔλιος, "healer, baleful") 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. |
Apollo | 594 | Origins | 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. It is suggested, though unconfirmed, that he is connected to the Mycenaean figure pa-ja-wo-ne (Linear B: 𐀞𐀊𐀺𐀚). Paean was the personification of holy songs sung by "seer-doctors" (ἰατρομάντεις), which were supposed to cure disease. |
Apollo | 594 | Origins | Homer illustrated Paeon the god and the song both of apotropaic thanksgiving or triumph. 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. |
Apollo | 594 | Origins | 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. 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. |
Apollo | 594 | Origins | The Homeric Hymn to Apollo depicts Apollo as an intruder from the north. The connection with the northern-dwelling Dorians and their initiation festival apellai is reinforced by the month Apellaios in northwest Greek calendars. The family-festival was dedicated to Apollo (Doric: Ἀπέλλων). Apellaios is the month of these rites, and Apellon is the "megistos kouros" (the great Kouros). 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). |
Apollo | 594 | Origins | George Huxley regarded the identification of Apollo with the Minoan deity Paiawon, worshipped in Crete, to have originated at Delphi. 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. 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. |
Apollo | 594 | Origins | A non-Greek origin of Apollo has long been assumed in scholarship. 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. |
Apollo | 594 | Origins | 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. 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. However, recent scholars have cast doubt on the identification of Qλdãns with Apollo. |
Apollo | 594 | Origins | 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. 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 Babylonian origin. |
Apollo | 594 | Origins | 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. 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. In Iliad, his priest prays to Apollo Smintheus, the mouse god who retains an older agricultural function as the protector from field rats. All these functions, including the function of the healer-god Paean, who seems to have Mycenean origin, are fused in the cult of Apollo. |
Apollo | 594 | Origins | The Vedic Rudra has some similar functions to Apollo. The terrible god is called "the archer" and the bow is also an attribute of Shiva. 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. However the Indo-European component of Apollo does not explain his strong relation with omens, exorcisms, and with the oracular cult. |
Apollo | 594 | 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. Lycia was sacred to the god, for this Apollo was also called Lycian. 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." |
Apollo | 594 | Oracular cult | 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. His oracular shrines include: |
Apollo | 594 | Oracular cult | Oracles were also given by sons of Apollo. |
Apollo | 594 | 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 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. 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. |
Apollo | 594 | Temples of Apollo | 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. |
Apollo | 594 | Temples of Apollo | The most important temples are: |
Apollo | 594 | Mythology | In the myths, Apollo is the son of Zeus, the king of the gods, and Leto, his previous wife 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. |
Apollo | 594 | Mythology | Pregnant with the offsprings 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 be 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 then came to aid Leto. |
Apollo | 594 | Mythology | 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 Eilithyia 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 new born, 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. |
Apollo | 594 | Mythology | The island Delos used to be a woman named Asteria, who jumped into the waters to escape the advances of Zeus and became a free floating island of the same name. When Leto got pregnant, Hera was told that Leto will give birth to a son who would become to Zeus more dearer than Ares. Enraged by this, Hera watched over the heavens and sent out Ares and Iris to prevent Leto from giving birth on the earth. Ares stationed over the mainland and Iris over the islands, they both threatened all the lands and prevented them from helping Leto. |
Apollo | 594 | Mythology | When Leto arrived to Thebes, fetal Apollo prophesied from his mother's womb that in the future, he would punish a slanderous woman in Thebes (Niobe), and so he did not want to be born there. Leto then went to Thessaly and sought out the help of the river nymphs whose father was 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 in the end, Leto declined his help as she did not want him to suffer for her sake. |
Apollo | 594 | Mythology | After being turned away from various lands, Apollo spoke again from the womb, asking Leto to take look at the floating island in front of her and expressing his wish to be born there. When Leto approached Asteria, all the other islands fled. But Asteria welcomed Leto without any fear of Hera. Walking on the island, she sat down against a palm tree and asked Apollo to be born. During the child birth, the swans circled the island seven times, due to which later on Apollo would play the seven stringed lyre. When Apollo finally "leapt forth" from his mother's womb, the nymphs of the island sung a hymn to Eilithyia that was heard to the heavens. The moment Apollo was born, the entire island, including the trees and the waters, became gold. Asteria bathed the new born, swaddled him and fed him with her breast milk. Since then, the island got rooted and was called as Delos. |
Apollo | 594 | Mythology | Hera was no more angry as Zeus had managed to calm her down, and she held no grudge against Asteria due to the fact that Asteria had rejected Zeus in the past. |
Apollo | 594 | Mythology | Pindar is the earliest source who explicitly calls Apollo and Artemis as twins. Here, Asteria is also stated to be Leto's sister. Wanting escape Zeus' advances, she flung herself into the sea and became a floating rock called Ortygia until the twins were born. When Leto stepped on the rock, four pillars with adamantine bases rose from the earth and held up the rock. When Apollo and Artemis were born, their bodies shone radiantly and a chant was sung by Eileithyia and Lachesis, one of the three Moirai. |
Apollo | 594 | Mythology | Scorning the advances of Zeus, Asteria tranformed herself into a bird and jumped into a sea. From her, an island rose which was called Ortygia. 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 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. |
Apollo | 594 | Mythology | Other variations of Apollo's birth include: |
Apollo | 594 | Mythology | Aelian states that it took Leto twelve days and twelve nights to travel from Hyperborea to Delos. Leto changed herself into a she-wolf before giving birth. This is given as the reason why Homer describes Apollo as the "wolf-born god". |
Apollo | 594 | Mythology | Libanius wrote that neither land nor visible islands would receive Leto, but by the will of Zeus Delos then became visible, and thus received Leto and the children. |
Apollo | 594 | Mythology | According to Strabo, the Curetes helped Leto by creating loud noises with their weapons and thus frightening Hera, they concealed Leto's childbirth. |
Apollo | 594 | Mythology | Theognis wrote that the island was filled with ambrosial fragrance when Apollo was born, and the Earth laughed with joy. |
Apollo | 594 | Mythology | While in some accounts Apollo's birth itself fixed the floating Delos to the earth, there are accounts of Apollo securing Delos to the bottom of the ocean a little while later. 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) 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. |
Apollo | 594 | Mythology | The general consensus is that Artemis was born first and subsequently assisted with the birth of Apollo. |
Apollo | 594 | Mythology | 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. There, a vast forest of beautiful trees was called "the garden of Apollo". Apollo spent the winter months among the Hyperboreans, leaving his shrine in Delphi under the care of Dionysus. His absence from the world caused coldness and this was marked as his annual death. No prophecies were issued during this time. He returned to the world during the beginning of the spring. The Theophania festival was held in Delphi to celebrate his return. |
Apollo | 594 | Mythology | However, Diodorus Silculus states that Apollo visited Hyperborea every nineteen years. This nineteen-year period was called by the Greeks as the ‘year of Meton', the time period in which the stars returned to their initial positions. And that visiting Hyperborea at that time, Apollo played on the cithara and danced continuously from the vernal equinox until the rising of the Pleiades (constellations). |
Apollo | 594 | Mythology | Hyperborea was also Leto's birthplace. 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. Shamans like Abaris and Aristeas were also the followers of Apollo, who hailed from Hyperborea. |
Apollo | 594 | Mythology | In myths, the tears of amber Apollo shed when his son Asclepius died mixed with 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. |
Apollo | 594 | Mythology | Growing up, Apollo was nursed by the nymphs Korythalia and Aletheia, the personification of truth. Phoebe, his grandmother, gave the oracular shrine of Delphi to Apollo as a birthday gift. |
Apollo | 594 | Mythology | As a four year old child, Apollo 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 came to be known as Archegetes, (the founder of towns) and guided men to build new cities. To keep the child amused, the Delian nymphs ran around the altar beating it, and then with their hands tied behind their backs, bit an olive branch. It later became a custom for all the sailors who passed by the island to do the same. |
Apollo | 594 | Mythology | From his father Zeus, Apollo received a golden headband and a chariot driven by swans. |
Apollo | 594 | Mythology | In his early years when Apollo spent his time herding cows, he was reared by the Thriae, who trained him and enhanced his prophetic skills. The god Pan was also said to mentored him in the prophetic art. Apollo is also said to have invented the lyre, and along with Artemis, the art of archery. He then taught the humans the art of healing and archery. |
Apollo | 594 | Mythology | Soon after giving birth to her twins, Leto fled from Delos fearing Hera. Upon reaching Lycia, her infants had drained all of their mother's milk and cried for more to satisfy their hunger. The exhausted mother then tried drinking from a near by lake but was stopped by some Lycian peasants. When she begged them to let her quench her thirst, the haughty peasants not only threatened her but also stirred the mud in the lake to dirty the waters. Angered by this, Leto turned them into frogs. |
Apollo | 594 | Mythology | In a slightly varied version, Leto took her infants and crossed over to Lycia where she attempted to bathe her children in a spring she found there. But the local herdsmen drove her away. After that, some wolves found Leto and guided her to the river Xanthos, where Leto was able to bathe her children and quench her thirst. She then returned to the spring and turned the herdsmen into frogs. |
Apollo | 594 | Mythology | Python, a chthonic serpent-dragon, was a child of Gaia and the guardian of the Delphic Oracle. In the Callimachus' hymn to Delos, fetal Apollo foresees the death of Python at his hands. |
Apollo | 594 | Mythology | In the Homeric hymn to Apollo, Python was a female drakon and the nurse of the giant Typhon whom Hera had created to overthrow Zeus. She was described as a terrifying monster and a "bloody plague". Apollo, in his pursuit to establish his worship, came across Python and killed her with a single arrow shot from his bow. He let the corpse rot under the sun and declared himself the oracular deity of Delphi. Other authors have Apollo kill the monster using a hundred arrows or a thousand arrows. |
Apollo | 594 | Mythology | According to Euripides, Leto had brought her twins to the cliffs of Parnassus shortly after giving birth to them. Upon seeing the monster there, Apollo, still a child being carried in his mother's arms, leapt forth and killed Python. Some authors also mention that Python was killed for displaying lustful affections towards Leto. |
Apollo | 594 | Mythology | In another account, Python chased pregnant Leto with an intent of killing her because his death was fated to come at the hands of Leto's child. However, he had to stop the chase when Leto came under the protection of Poseidon. After his birth, four days old Apollo killed the serpent with the bow and arrows gifted to him by Hephaestus and avenged the trouble given to his mother. The god then put the bones of the slain monster in a cauldron and deposited it in his temple. |
Apollo | 594 | Mythology | This legend is also narrated as the origin of the cry "Hië paian". According to Athenaeus, Pyhton attacked Leto and her twins during their visit to Delphi. Taking Artemis into her arms, Leto climbed upon a rock and cried at Apollo to shoot the monster. The cry let out by her, "ιε, παῖ" ("Shoot, boy") later got slightly altered as "ἰὴ παιών" (Hië paian), an exclamation to avert evils. Callimachus attributes the origin of this phrase to the Delphians, who let out the cry to encourage Apollo when the young god battled with Python. |
Apollo | 594 | Mythology | Strabo has recorded a slightly different version where Python was actually a cruel and lawless man who was also known by the name "Drakon". When Apollo was teaching the humans to cultivate fruits and civilise themselves, the residents of Parnassus complained to the god about Python. In response to their pleas, Apollo killed the man with his arrows. During the fight, the Parnassians shouted "Hië paian" to encourage the god. |
Apollo | 594 | Mythology | Continuing from his victory over Python, the Homeric hymn describes how the young god established his worship among the humans. As Apollo was pondering about what kind of men he should recruit to serve him, he spotted a ship full of Cretan merchants or pirates. He took the form of a dolphin and sprang aboard the ship. Whenever the oblivious crew members tried throwing the dolphin overboard, the god shook the ship until the crew was awed into submission. Apollo then created a breeze that directed the ship to Delphi. Upon reaching the land, he revealed himself as a god and initiated them as his priests. He instructed them to guard his temple and always keep righteousness in their hearts. |
Apollo | 594 | Mythology | 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. |
Apollo | 594 | Mythology | In other variations, the shrine at Delphi was simply handed over to Apollo by his grandmother Phoebe as a gift, or Themis herself inspired him to be the oracular voice of Delphi. |
Apollo | 594 | Mythology | However in many other accounts, Apollo had to overcome certain obstacles before he was able to establish himself at Delphi. Gaea came in conflict with Apollo for killing Python and claiming the Delphic oracle for himself. According to Pindar, she sought to banish Apollo to Tartarus as a punishment. According to Euripides, soon after Apollo took the ownership of the oracle, Gaea started sending prophetic dreams to the humans. As a result, people stopped visiting Delphi to obtain prophecies. Troubled by this, Apollo went to Olympus and supplicated to Zeus. Zeus, admiring the ambitions of his young son, granted his request by putting an end to the dream visions. This sealed the role of Apollo as the oracular deity of Delphi. |
Apollo | 594 | Mythology | Since Apollo had committed a blood crime, he also had to be purified. Pausanias has recorded two of the many variations of this purification. In one of them, both Apollo and Artemis fled to Sicyon and were purified there. In the other tradition that had been prevalent among the Cretans, Apollo alone travelled to Crete and was purified by Carmanor. In another account, the Argive king Crotopus was the one who performed the purification rites on Apollo alone. |
Apollo | 594 | Mythology | According the Aristonous and Aelian, Apollo was purified by the will of Zeus in the Vale of Tempe. Aristonous has continued the tale, saying that Apollo was escorted back to Delphi by Athena. As a token of gratitude, he later built a temple for Athena at Delphi, which served as a threshold for his own temple. Upon reaching Delphi, Apollo convinced Gaea and Themis into handing over the seat of oracle to him. To celebrate this event, other immortals also graced Apollo with gifts - Poseidon gave him the land of Delphi, the Delphian nymphs gifted him the Corycian cave, and Artemis set her dogs to patrol and safeguard the land. |
Apollo | 594 | Mythology | Some others have also said that Apollo was exiled and subjected to servitude under king Admetus as a means of punishment for the murder he had committed. It was when he was serving as a cowherd under Admetus that the theft of the cattle by Hermes happened. The servitude was said to have lasted for either one year, or one great year (a cycle of eight years), or nine years. |
Apollo | 594 | Mythology | Plutarch, however, has mentioned a variation where Apollo was neither purified in Tempe nor banished to Earth as a servant for nine years, but was driven out to another world for nine great years. The god who returned was cleansed and purified, thus becoming a "true Phoebus - that is to say, clear and bright". He then took over the Delphic oracle, which had been under the care of Themis in his absence.Henceforth, Apollo became the god who cleansed himself from the sin of murder, made men aware of their guilt and purified them. |
Apollo | 594 | Mythology | The Pythian games were also established by Apollo, either as funeral games to honor Python or to celebrate his own victory. The Pythia was Apollo's high priestess and his mouthpiece through whom he gave prophecies. |
Apollo | 594 | Mythology | Tityus was another giant who tried to rape Leto, either on his own accord when she was on her way to Delphi or at the order of Hera. Leto called upon on her children who instantly slew the giant. Apollo, still a young boy, shot him with his arrows. In some accounts, Artemis also joined him in protecting their mother by attacking Tityos with her arrows. For this act, he was banished to tartarus and there he was pegged to the rock floor and stretched on an area of 9 acres (36,000 m), while a pair of vultures feasted daily on his liver or his heart. |
Apollo | 594 | Mythology | 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. |
Apollo | 594 | Mythology | 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. After completing his years of servitude, Apollo went back to Olympus as a god. |
Apollo | 594 | Mythology | 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. Apollo helped Admetus win the hand of Alcestis, the daughter of King Pelias, 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. When Apollo learnt of Admetus' untimely death, he convinced or tricked the Fates into letting Admetus live past his time. |
Apollo | 594 | Mythology | 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. Apollo would have been banished to Tartarus for this, but his mother Leto intervened, and reminding Zeus of their old love, pleaded with him not to kill their son. Zeus obliged and sentenced Apollo to one year of hard labor once again under Admetus. |
Apollo | 594 | Mythology | The love between Apollo and Admetus was a favored topic of Roman poets like Ovid and Servius. |
Apollo | 594 | Mythology | The fate of Niobe was prophesied by Apollo while he was still in Leto's womb. 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. |
Apollo | 594 | Mythology | 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. |
Apollo | 594 | Mythology | 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. |
Apollo | 594 | Mythology | 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. Apollo guarded the cattle of Laomedon in the valleys of Mount Ida, while Poseidon built the walls of Troy. 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. |
Apollo | 594 | Mythology | In Pindar's odes, the gods took a mortal named Aeacus as their assistant. 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 leads to the downfall of Troy). |
Apollo | 594 | Mythology | 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. To deliver the city from it, Laomedon had to sacrifice his daughter Hesione (who would later be saved by Heracles). |
Apollo | 594 | Mythology | 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. |
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