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TITAN 100.00%
Another name of the sun-god. (See HELIOS.)
HELIOS 100.00%
In Greek mythology, the Sungod, son of the Titan Hyperion (whose name he bears himself in Homer) and the Titaness Theia; brother of Selene (the Moon) and Eos (Dawn). The poets apply the name Titan to him in particular, as the offspring of Titans. He is represented as a strong and beautiful god, in the bloom of youth, with gleaming eyes and waving locks, a crown of rays upon his head. In the morning he rises from a lovely bay of the Ocean in the farthest East, where the Ethiopians dwell. To give light to gods and men he climbs the vault of heaven in a chariot drawn by four snow-white horses, breathing light and fire; their names are Eoos, Aethiops, Bronte, and Sterope. In the evening he sinks with his chariot into the Ocean, and while he sleeps is carried round along the northern border of the earth to the East again in agolden boat, shaped like a bowl, the work of Hephaestus. He is called Phaethon, from the brilliant light that he diffuses; he is the All-seer (Panoptes) because his rays penetrate everywhere. He is revealer of all that is done on earth; it is he who tells Hephaestus of the love of Ares and Aphrodite, and shows Demeter who has carried off her daughter. He is accordingly invoked as a witness to oaths and solemn protestations. On the island of Trinacria (Sicily) he has seven flocks of sheep and seven herds of cattle, fifty in each. It is his pleasure, on his daily journey, to look down upon them. Their numbers must not be increased or diminished; if this is done, his wrath is terrible. (See ODYSSEUS.) In the 700 sheep and oxen the ancients recognised the 700 days and nights of the lunar year. The flocks are tended by Phaethusa (the goddess of light) and Lampetie (the goddess of shining), his daughter by Neaera. By the ocean Nymsh Perse or Perseis he is father of Aeetes, Circe, and Pasipae, by Clymene the father of Phaethon, and Augeas was also accounted his son. His children have the gleaming eyes of their father. After the time of Euripides, or there-abouts, the all-seeing Sun-god was identified with Apollo, the god of prophecy. Helios was worshipped in man places, among which may be mentioned Corinth and Elis. The island of Rhodes was entirely consecrated to him.. Here an annual festival (Halia) was held during the summer in his honour, with chariot-racing and contests of music and gymnastics; and four consecrated horses were thrown into the sea as a sacrifice to him. In 278 B.C. a colossal bronze statue, by Chares of Lindus, was erected to him at the entrance of the harbour of Rhodes. Herds of red and white cattle were, in many places, kept in his honour. White animals, and especially white horses, were sacred to him; among birds the cock, and among trees the white poplar. The Latin poets identified Helios with the Sabine deity Sol, who had an ancient place of worship on the Quirinal at Rome, and a public sacrifice on the 8th of August. But it was the introduction of the ritual of Mithras which first brought the worshit of the sun into prominence in Rome. (See MITHRAS.)
SOL 86.15%
The Italian sun-god, identified with the Greek Helios (q.v.).
One of the Titans (q.v.), father of the Sun-god Helios, who himself is also called Hyperion in Homer.
CLYMENE 51.13%
Daughter of Oceanus, and mother of Phaethon by Helios. (See PHAETHON)
A mythical island, on which the herds of the Sun-god grazed [ Od. xi 107, xii 127, xix 275; afterwards identified with Sicily, Trinacria]. (Cp. HELIOS and ODYSSEUS.)
Daughter of Helios and Perseis, sister of Aetes and Circe, wife of Minos. She was enamoured of the white bull presented by Poseidon to Minos (q.v.), and thereby became the mother of the monstrous Minotaur. (See MINOTAURUS.)
AEETES 32.39%
Son of Helios and the Ocean nymph Perseis, brother of Circe and Pasiphae, king of Aea, father of Medea and Absyrtus by the ocean nymph Idyia. (See ARGONAUTS and MEDEA.)
CIRCE 31.31%
(a figure in Greek mythology). A celebrated magician, daughter of the Sun (Helios) and the Ocean nymph Perseis, sister ofn Aeetes and Pasiphae. She dwelt on the island of Aeaea. For her meeting with Odysseus and the son she bore him, Telegonus, see ODYSSEUS .
SELENE 30.71%
The Greek goddess of the moon, daughter of the Titan Hyperion and Theia, sister of Helios and Eos. She was described as a beautiful woman with long wings and golden diadem, from which she shed a mild light [Homeric Hymn xxxii 7], riding in a car drawn by two white horses or mules or cows. The horns of the latter symbolised the crescent moon. In later times she was identified with Artemis (or else with Hecate and Persephone), as was Helios with Phoebus Apollo, and therefore was herself called Phoebe. After this she was also regarded as a huntress and archer, recognisable by her crescent as the goddess of the moon. She was worshipped on the days of the new and full moon. She bore to Zeus a daughter Pandia, worshipped at Athens with her father at the festival of Pandia (Dem., Or. 21 § 9]. On her love for Endymion, see ENDYMION.
Son of Helros (who is himself sometimes called Phaethon) and the Sea-nymph Clymene, wife of Merops, king of Aetiopia. When he grew up, he demanded of his father, as a proof of his birth, the privilege of driving the chariot of the sun for a single day . He proved, however, too weak to restrain the horses, who soon ran away with him, and plunged, now close up to heaven, now right down to earth, so that both began to take fire. At last, to save the whole world from destruction, Zeus shattered the young man with his lightning, his corpse falling into the river Eridanus. His sisters, the Heliades Aegle, Phaethusa, and Lampetie, wept for him unceasingly, and were changed into poplars; whence it is that their tears still ooze from those trees, and are hardened by Helios into amber.
Son of Helios, or, according to another account, of Phorbas, and Hermione. He was king of the Epeians in Elis, and one of the Argonauts. Besides his other possessions, for which Agamemnon and Trophonius built him a treasure-house, he was the owner of an enormous flock of sheep and oxen, among which were twelve white bulls, consecrated to the Sun. When Heracles, at the command of Eurystheus, came to cleanse his farmyard, Augeas promised him the tenth part of his flock. But, the task completed, he refused the reward, on the ground that the work had been done in the service of Eurystheus. Heracles replied by sending an army against him, which was defeated in the passes of Elis by Eurytus and Cteatus, sons of Molione. But Heracles appeared on the scene, and slew the Molionidae, and with them their uncle Augeas and his sons. (See MOLIONIDAe.)
LYCAON 16.69%
Mythical king of Arcadia, son of Pelasgus and Me1iboea (daughter of Oceanus) or Cyllene), and father of Callisto. He is said to have founded on Mount Lycaeum. the town Lycosura, the oldest that Helios looked upon, and to have sacrificed a child to Zeus on the altar he had raised on the highest peak of the mountain, on account of which he was changed into a wolf (see LYCAeA). Another legend relates that he had fifty impious sons. When Zeus came to them in the guise of a beggar in order to put their contempt of the gods to the test, they followed the advice of Maenalus, the eldest, and set before him the entrails of a boy which had been mixed with the sacrifice. The god however threw the table over and killed Lycaon and his sons with lightning, with the exception of Nyctimus, the youngest, whom Gaea saved by firmly holding the right hand of Zeus. During the reign of Nyctimus the deluge connected with the name of Deucalion covered the land as a punishment for the impiety of Lycaon and his sons.
An Athenian festival celebrated on the 12th of the month Scirophorion (June-July), called after it. It was in honour of Athene, who was worshipped under the name of Sciras near Sciron, a spot on the "holy way" leading from Athens to Eleusis. It had its name from the large white sunshade (sciron) beneath which the priestess of Athene (the patron goddess of the city), the priest of Erechtheus, and the priest of Helios went to Sciron to sacrifice. The sunshade was a symbol of heavenly protection against the rays of the sun, which began to burn more intensely during the month of the festival. This protection was invoked with special reason, for the dry limestone rock was thinly covered by a meagre surface of soil in the neighbourhood of Athens, and particularly near Sciron itself. In this, as in other festivals of invocation, there were also expiatory offerings; and hence they carried in he procession the hide of a ram that had been sacrificed to Zeus as the mild and gracious deity (meilichios).
TITANS 12.17%
The children of Uranus and Gaea, six sons and six daughters: Oceanus and Tethys, Hyperion and Theia (parents of Helios, Se1ene, Eos), Coeus and Phoebe (parents of Leto and Asteria), Cronus and Rhea (parents of the Olympian deities), Crius (father by Eurybia of Astraeus, Pallas, and Perses), Iapetus (father of Atlas, Menoetius, Prometheus, and Epimetheus, by the Ocean-nymph Clymene), Themis (mother of the Hours and Fates), and Mnemosyne (mother of the Muses). Like the parents, the children and grandchildren bear the name of Titan. Incited to rebellion by their mother Gaea, they overthrew Uranus (q.v.) and established as sovereign their youngest brother Cronus. He was dethroned in turn by his son Zeus, whereupon the best of the Titans and the majority of their number declared for the new ruler, and under the new order retained their old positions, with the addition of new prerogatives. The rest, namely, the family of Iapetus, carried on from Mount Othrys a long and fierce struggle with the Olympian gods, who fought from Mount Olympus. Finally, by help of their own kindred, the Hecatoncheires and the Cyclopes, whom by Hera's counsel Zeus had set free from their prison, they were conquered and hurled down into Tartarus, where the Hecatoncheires were set to guard them. A later legend represents the Titans as reconciled with Zeus and released from Tartarus, and assigns them a place with Cronus in the Islands of the Blest.
MINOS 10.45%
A mythical king of Crete, the centre of the oldest legends of that island. He is the son of Zeus and of Europa; in Homer, brother of Rhadamanthys, father of Deucalion and Ariadne, and grandfather of Idomeneus. Residing at Gnossus as the "familiar friend of Zeus," he had a "nine-yearly" rule over the flourishing island [<italic>Od.</italic> xix 179], an expression which later generations explained as signifying periods of nine years; at the end of which he went into a cave sacred to Zeus, in order to hold converse with his father, and to receive the laws for his island. Just as he was thought to be the framer of the famous older Cretan constitution, so he was also considered a founder of the naval supremacy of Crete before the times of Troy; Hesiod calls him the "mightiest king of all mortals," who rules with the sceptre of Zeus over most of the neighbouring peoples. Later legend gives him another brother, Sarpedon, and a number of children (among others Androgeos, Glaucus, Catreus, and Phaedra) by his wife Pasiphae, a daughter of Helios and Perseis. When after the death of Asterin, the husband of Europa, he has driven away his brothers in consequence of a quarrel, he seizes the kingship of Crete, in which he is supported by Poseidon, who, on his prayer that he should send him a bull for sacrifice, causes a wonderfully beautiful snow-white bull to rise from the sea. But as he, desiring to keep it for his own herd, sacrifices another, the god to punish him inspires his wife Pasiphae (q.v.) with love for the bull. Homer [Od. xi 322] calls Minos the "meditator of evil"; in later times he was represented as a hard-hearted and cruel tyrant, especially on the Attic stage, because of the part he played in Attic legends. On account of the murder of his son Androgeos (q.v.) at Athens, he undertook an expedition of revenge against Attica, captured Megara (see NISUS), and compelled the Athenians to send him once in every nine years seven boys and seven girls to Crete, to be devoured by the Minotaur (q.v.; see also THESEUS). Tradition made him die in Sicily, whither he had pursued Daedalus (q.v.) on his flight, and where king Cocalus or his daughters stifled him in a hot bath. His Cretan followers interred him near Agrigentum, where his grave was shown. In Homer [Od. xi 568] Odysseus sees him in Hades with a golden sceptre in his hand, judging the shades; he does not appear in the legends as judge of the dead by the side of Aeacus and Rhadamanthys till later [Plato, Apol. 41 a, Gorg. 523 e].
King of Ithaca, son of Laertes and Anticlea, daughter of Autolycus. In post-Homeric legend he is called a son of Sisyphus, borne by Anticlea before her marriage with Laertes. According to Homer, his name, "the hater," was given him by his grandfather Autolycus, because he himself had so often cherished feelings of hatred during his life [Od. xix 402]. His wife Penelope (or Penelopeia), daughter of Icarius (see OEBALUS), is said by later legends to have been obtained for him by her uncle Tyndareos in gratitude for counsel given by him. (See TYNDAREOS.) When his son Telemachus was still an infant, Agamemnon and Menelaus, as Homer tells us, prevailed on him to take part in the expedition against Troy. Their task was hard, as it had been predicted to him that it would be twenty years before he saw his wife and child again. Later writers relate that he was bound as one of Helen's suitors to take, part in the scheme, but tried to escape his obligation by feigning madness, and among other acts yoked a horse and an ox to his plough and so ploughed a field. When however Palamedes, who with Nestor and Menelaus was desirous of taking him to Troy, proceeded to place Telemachus in the furrow, he betrayed himself and had to accompany them to war. He led the men of Ithaca and the surrounding isles to Troy in twelve vessels. In contrast to the later legend, which represents him as a cowardly, deceitful and intriguing personage, he always appears in Homer among the noblest and most respected of the heroes, and, on account of his good qualities, he is the declared favourite of Athene. He combines in his person courage and determined perseverance with prudence, ingenuity, cunning and eloquence. Accordingly he is employed by preference as a negotiator and a spy. Thus, after the disembarkation, he goes with Menelaus into the enemy's city to demand the surrender of Helen. Again, he is among those who are despatched by the Greeks to reconcile with Agamemnon the enraged Achilles. With Diomedes, who delights in his company, he captures the spy Dolon and surprises Rhesus; with the same hero he is said by later legend to have stolen the Palladium from Troy. When Agamemnon faint-heartedly thinks of flight, he opposes this idea with the utmost decision. Everywhere he avails himself of the right time and the right place, and, where courage and cunning are needed, is ever the foremost. After Achilles' death, in the contest with Ajax, the son of Telamon, he receives the hero's arms as a recognition of his services, and by his ingenuity brings about the fall of Troy. Shortly before it, he steals into the city in the garb of a beggar, in order to reconnoitre everything there; he then climbs with the others into the wooden horse, and contrives to control the impatient and the timid alike until the decisive moment. His adventures during the return from Troy and on his arrival in his native country form the contents of the Odyssey of Homer. Immediately after the departure Odysseus is driven to the Thracian Ismarus, the city of the Cicones, and, though he plunders them, loses in a surprise seventy-two of his companions. When he is now desirous of rounding the south-east point of the Peloponnesus, the promontory of Malea, he is caught by the storm and carried in nine days to the coast of North Africa, on to the land of the Lotophagi (Lotus-eaters) whence he has to drag his companions by force to prevent their forgetting their homes for love of the sweet lotus food. Thence the voyage passes into the legendary world of the Western sea, then little known to the Greeks. Odysseus comes first to the country of the Cyclopes (q.v.), where, with twelve of his comrades, he is shut up in a cavern by Polyphemus. The monster has already devoured half of Odysseus' companions before the latter intoxicates him (fig. 1), deprives him of his one eye, and by his cunning escapes with his comrades. From this time the anger of Poseidon, on whom Polyphemus calls for revenge, pursues him and keeps him far from his country. On the island of Aeolus, the Keeper of the Winds (q.v.), he finds hospitable entertainment, and receives on his departure a leathern bag in which are inclosed all the winds except the western. The latter would carry him in nine days to the coast of Ithaca, but, whilst Odysseus is taking rest, his comrades open the bag, which they imagine to contain treasure, and the winds thus released carry them back to Aeolus. He orders them off from his island, regarding them as enemies of the gods. On coming to Telephylus, the city of Lamus, king Antiphates and his Loestrygones, cannibals of immense stature, shatter eleven of their vessels, and the twelfth is saved only by Odysseus' wariness. (See PAINTING, fig. 5.) On the island of Aeaea the sorceress Circe turns part of his crew into swine, but, with the help of Hermes, he compels her to restore them to their human shape and spends a whole year with her in pleasure and enjoyment. When his companions urge him to return home, Circe bids him first sail toward the farthest west, to the entrance into the lower world on the farther bank of Oceanus, and there question the shade of the seer Tiresias concerning his return. (See HADES, REALM OF.) From the latter he learns that it is the malice of Poseidon that prevents his return, but that nevertheless he will now attain his object if his comrades spare the cattle of Helios on the island of Thrinacia; otherwise it will only be after a long time, deprived of all his comrades and on a foreign shit, that he will reach his home. Odysseus then returns to the isle of Circe and sets out on his homeward voyage, supplied by her with valuable directions and a favouring wind. Passing the isles of the Sirens (q.v.) and sailing through Scylla and Charybdis (q.v.), he reaches the island of Thrinacia, where he is compelled to land by his comrades. They are there detained for a month by contrary winds; at length his comrades, overcome by hunger, in spite of the oath they have sworn to him, slaughter, during his absence, the finest of the cattle of Helios. Scarcely are they once more at sea, when a terrible storm breaks forth, and Zeus splits the ship in twain with a flash of lightning, as a penalty for the offence. All perish except Odysseus, who clings to the mast and keel, and is carried back by the waves to Scylla and Charybdis, and after nine days reaches the island of Ogygia, the abode of the nymph Calypso, daughter of Atlas. For seven years he dwells here with the nymph, who promises him immortality and eternal youth, if he will consent to remain with her and be her husband. But the yearning for his wife and home make him proof against her snares. All the day long he sits on the shore gazing through his tears across the broad sea; fain would he catch a glimpse, were it only of the rising smoke of his home, and thereafter die. So his protectress, Athene, during Poseidon's absence, prevails on Zeus in an assembly of the gods to decree his return, and to send Hermes to order Calypso to release him. Borne on a raft of his own building, he comes in eighteen days near to Scheria, the island of the Phaeacians, when Poseidon catches sight of him and shatters his raft in pieces. However, with the aid of the veil of Ino Leucothea (q.v.), he reaches land in safety and meets with Nausicaa, the king's daughter, who conducts him into the Phaeacian city before her parents Alcinous (q.v.) and Arete. He receives the most hospitable treatment, and is then brought loaded with presents by the Phaeacians on board one of their marvellous vessels to his country, which he reaches after twenty years' absence, while asleep. He arrives just in time to ward off the disaster that is threatening his house. After his mother Anticlea had died of grief for her son, and the old Laertes had retired to his country estate in mourning, more than a hundred noble youths of Ithaca and the surrounding isles had appeared as suitors for the hand of the fair and chaste Penelope, had persecuted Telemachus, who was now growing up to manhood, and were wasting the substance of the absent Odysseus. Penelope had demanded a respite from making her decision until she had finished weaving a shroud intended for her father-in-law, and every night unravelled the work of the day. In the fourth year one of her attendants betrayed the secret; she had to complete the garment, and when urged to make her decision promised to choose the man who should win in a shooting match with Odysseus bow, hoping that none of the wooers would be able even so much as to bend it. Just before the day of trial, Odysseus lands on the island disguised by Athena as a beggar. He betakes himself to the honest swineherd Eumoeus, one of the few retainers who have remained true to him, who receives his master, whom he fails to recognise, in a hospitable manner. To the same spot Athene brings Telemachus, who has returned in safety, in spite of the plots of the suitors from a journey to Nestor at Pylus and Menelaus and Helen in Sparta. Hereupon Odysseus makes himself known and, together with his son and retainer, concerts his plan of revenge. In the shape of a beggar he betakes himself to the house, where he manfully controls his anger at the arrogance of the suitors which is displayed towards himself, and his emotion on meeting Penelope. Next day the shooting match takes place. This involves shooting through the handles of twelve axes with the bow of Eurytus (q.v.), which the latter's son Iphitus had once presented to the young Odysseus. None of the suitors can bend the bow, and so Odysseus takes hold of it, and bends it in an instant, thus achieving the master-shot. Supported by Telemachus, Eumaeus, and the herdsman Philcetius, and with the aiding presence of Athens, he shoots first the insolent Antinous, and then the other suitors. He next makes himself known to Penelope, who has meanwhile fallen into a deep sleep, and visits his old father. In the meantime the relatives of the murdered suitors have taken up arms, but Athene, in the form of Mentor (q.v.) brings about a reconciliation. The only hint of Odysseus' end in Homer is in the prophecy of Tiresias, that in a calm old age a peaceful death will come upon him from the sea. In later poetry Telegonus, the son of Odysseus by Circe, is sent forth by his mother to seek out his father. He lands at Ithaca, and plunders the island: Odysseus proceeds to meet him, is wounded by him with a poisonous sting-ray, given by Circe to her son as a spear-point, and dies a painfal death, which thus comes "from the sea." On Telegonus discovering that he has killed his father, he carries the dead body home with him, together with Penelope and Telemachus, and there the latter live a life of immortality, Telemachus becoming husband of Circe, and Telegonus of Penelope. Besides Telegonus, the legend told of two sons of Odysseus by Circe, named Agrius and Latinus, who were said to have reigned over the Etruscans. Telegonus in particular was regarded by the Romans as the founder of Tusculum [Ovid, Fasti, iii 92], and Praeneste [Horace, Odes iii 29, 8]. In later times the adventures of Odysseus were transferred as a whole to the coast of Italy: the promontory of Circeii was regarded as the abode of Circe, Formiae as the city of the Laestrygones. Near Surrentum was found the island of the Sirens; near Cape Lacinium that of Calypso, while near to Sicily were the isle of Aeolus, Scylla, and Charybdis, and, on the Sicilian shore, the Cyclopes. Odysseus is generally represented as a bearded man, wearing a semi-oval cap like that of a Greek sailor. (See fig. 1.)
These sculptures belong to the acropolis of Pergamon in Asia Minor, discovered by the accomplished architect Humann in 1871, and excavated in and after 1878 under the superintendence of Humann and the distinguished archaeologist Conze, with the assistance of R. Bohn and others. The work was done at the expense of the Prussian government, and the sculptures then brought to light are now in the Museum at Berlin. The first rank among them is occupied by the remains of the sculpture representing the fight between the gods and the snake-legged Giants, a colossal composition in high relief, which occupied a space 7 ft. 6 1/2 ins. high, and extended over the outer surface (about 118 sq. ft. in area) of the upper part of the platform of an altar about 39 ft. high, which was probably built by king Eumenes II (197-159 B.C.). Of this about half remains, whereof a third consists of more or less well-preserved slabs, and the rest of fragments large and small. They exhibit an astonishing mastery of form and technique,and a vivid realism that is often terrible, combined with a truly grand style, and are among the most important productions of ancient art. Only fragmentary portions of the names of the sculptors in marble belonging to the Pergamene school (see SCULPTURE) have been found. [Sogonus, Phyromachus, Stratonicus, and Antigonus, mentioned in Pliny, N. H. xxxiv 34, were sculptors in bronze. The name of Menecrates in the genitive case has been traced in one of the inscriptions, and has led to the conjecture that his sons Apollonius and Tauriscus, the sculptors of the Farnese Bull, were among the artists who worked at Pergamon. The "great marble altar, 40 ft. high, with colossal figures, comprising a battle of the Giants," is mentioned in the the Liber Memorialis of Ampelius q.v.).] The most important parts of the work are shown in the cuts. The powerful figure of Zeus (fig. 1), wrapped in flowing drapery, is most impressive. With his thunderbolt of triple fork and flaming crest, he has already transfixed the thigh of a Giant, who has sunk to the earth. In his left hand he shakes his aegis over a second opponent, who writhes on the ground in pain. A snake-legged Giant holds out his left arm, wrapped round with the skin of a wild beast, to protect him from the onslaught of the god. By the side of Zeus, and taking part in the conflict, hovers his eagle. The counterpart to this was presumably the group with Athene in the centre (fig. 2). The goddess appears in full armour, with the heavy round shield on her left arm; on her head, the front portion of which is unfortunately destroyed, is the tall Corinthian helmet; and on her breast, the aegis, carved with the greatest care. She is advancing with fierce strides towards the right, dragging along with her by the hair a young Giant with a vast pair of wings. Her sacred serpent is also fighting for her. The motive of the piece vividly reminds one of the Laocoon group, which is closely allied in form and expression. The group of Athene and the Giants is most effectively completed by the figure of Nike with outspread wings flying up to the victorious goddess, and by the mighty form of Mother Earth, with the upper portion of her body rising up from the deep. Her name (Ge) is written over her right shoulder. With imploring gestures she is raising to heaven her face, surrounded by her unbound locks; for they are her own children who are thus being laid low by the might of the celestial gods. One of the most remarkable groups is that in which the triple Hecate appears among the fighting Olympians. The sculptor has given her three heads (one wanting); and three pairs of arms, all of them bearing weapons (fig. 3). In other groups of combatants we find Helios on his four-horse chariot, with Eos riding in front; Dionysus; the sea-gods with their stately following of sea-centaurs and other divinities of the ocean; the goddess Cybele, seated on a lion, etc. Beside these there have been found about thirty other slabs carved in relief, of smaller dimensions (5 ft. 2·8 ins. high), including some on the story of Telephus, the patron hero of the State of Pergamon. These formed part of a smaller frieze, running round the inner side of an Ionic colonnade, rising above the larger frieze, on the platform, and inclosing the altar proper. The torsoes of a large number of colossal statues, mostly female, which likewise originally stood on the platform, have also been discovered. On the Pergamene School, see SCULPTURE.
among the ancients, formed the chief part of every religious act. According to the kind of sacrifice offered, they were divided into (a) bloodless offerings and (b) blood offerings. (a) The former consisted in firstfruits, viands, and cakes of various shape and make, which were some of them burned and some of them laid on the altars and sacrificial tables (See figs. 1 and 2) and removed after a time, libations of wine, milk, water with honey or milk, and frankincense, for which in early times native products (wood and the berries of cedars, junipers, and bay trees, etc.) were used. Asiatic spices, such as incense and myrrh, scarcely came into use before the seventh century in Greece or until towards the end of the Republic at Rome. (b) For blood-offerings cattle, goats, sheep, and swine were used by preference. Other animals were only employed in special cults. Thus horses were offered in certain Greek regions to Poseidon and Helios, and at Rome on the occasion of the October feast to Mars; dogs to Hecate and Robigus, asses to Priapus, cocks to Asclepius, and geese to Isis. Sheep and cattle, it appears, could be offered to any gods among the Greeks. As regards swine and goats, the regulations varied according to the different regions. Swine were sacrificed especially to Demeter and Dionysus, goats to the last named divinity and to Apollo and Aromis as well as Aphrodite, while they were excluded from the service of Athene, and it was only at Sparta that they were presented to Hera. At Epidaurus they might not be sacrificed to Asclepius, though elsewhere this was done without scruple. [Part of the spoils of the chase-such as the antlers or fell of the stag, or the head and feet of the boar or the bear--was offered to Artemis Agrotera (See fig. 3).] As regards the sex and colour of the victims, the Romans agreed in general with the Greeks in following the rule of sacrificing male creatures to gods, female to goddesses, and those of dark hue to the infernal powers. At Rome, however, there were special regulations respecting the victims appropriate to the different divinities. Thus the appropriate offering for Jupiter was a young steer of a white colour, or at least with a white spot on its forehead; for Mars, in the case of expiatory sacrifices, two bucks or a steer; the latter also for Neptune and Apollo; for Vulcan, a red calf and a boar; for Liber and Mercury, a he-goat; for Juno, Minerva, and Diana, a heifer; for Juno, as Lucina, an ewe lamb or (as also for Ceres and the Bona Dea) a sow; for Tellus, a pregnant, and for Proserpine a barren, heifer; and so on. The regulations as regards the condition of the victims were not the same everywhere in Greece. Still in general with them, as invariably with the Romans, the rule held good, that only beasts which were without blemish, and had not yet been used for labour, should be employed. Similarly, there were definite rules, which were, however, not the same everywhere, concerning the age of the victims. Thus, by Athenian law, lambs could not be offered at all before their first shearing, and sheep only when they had borne lambs. The Romans distinguished victims by their ages as lactantes, sucklings, and maiores, full grown. The sacrifice of sucklings was subject to certain limitations: young pigs had to be five days old, lambs seven, and calves thirty. Animals were reckoned maiores if they were bidentes; i.e. if their upper and lower rows of teeth were complete. There were exact requirements for all cases as regards their sex and condition, and to transgress these was an offence that demanded expiation. If the victims could not be obtained as the regulations required, the pontifical law allowed their place to be taken by a representation in wax or dough, or by a different animal in substitution for the sort required. In many cults different creatures were combined for sacrifice: e.g. a bull, a sheep, and a pig (Cp. SUOVETAURILIA), or a pig, a buck, and a ram, and the like. In State sacrifices, victims were sometimes sacrificed in great numbers; e.g. at the Athenian festival in commemoration of the victory at Marathon, 500 goats were slain. (Cp. HECATOMBE.) Human sacrifices as a means of expiation were not unknown to the earliest Greek and Roman worship, and continued in certain cases (e.g. at the feast of the Lyman Zeus and of Jupiter Latiaris) until the imperial period; however, where they continued to exist, criminals who were in any case doomed to death were selected, and in many places opportunity was further given them for escape. In general, it was considered that purity in soul and body was an indispensable requirement for a sacrifice that was to be acceptable to a divinity. Accordingly the offerer washed at least his hands and feet, and appeared in clean (for the most part, white) robes. One who had incurred blood-guiltiness could not offer sacrifice at all; he who had polluted himself by touching anything unclean, particularly a corpse, needed special purification by fumigation. Precautions were also taken to insure the withdrawal of all persons who might be otherwise unpleasing to the divinity; from many sacrifices women were excluded, from others men, from many slaves and freedmen. At Rome, in early times, all plebeians were excluded by the patricians. The victims were generally decked out with ribbons and wreaths, and sometimes the cattle had their horns gilded. If the creature voluntarily followed to the altar or even bowed its head, this was considered as a favourable sign; it was an unfavourable sign if it offered resistance or tried to escape. In that case, with the Romans, the object of the sacrifice was deemed to be frustrated. Among the Greeks those who took part in the sacrifice wore wreaths; a firebrand from the altar was dipped in water, and with the water thus consecrated they sprinkled themselves and the altar. They then strewed the head of the victim with baked barley-grains, and cast some hairs cut from its head into the sacrificial fire. After those present had been called upon to observe a devout silence, and avoid everything that might mar the solemnity of the occasion, the gods were invited, amidst the sound of flutes or hymns sung to the lyre and dancing, to accept the sacrifice propitiously. The hands of the worshippers were raised, or extended, or pointed downwards, according as the prayer was made to a god of heaven, of the sea, or of the lower world respectively. The victim was then felled to the ground with a mace or a hatchet, and its throat cut with the sacrificial knife. During this operation the animal's head was held up, if the sacrifice belonged to the upper gods, and bowed down if it belonged to those of the lower world or the dead. The blood caught from it was, in the former case, poured round the altar, in the latter, into a ditch. In the case just mentioned the sacrifice was entirely burned (and this was also the rule with animals which were not edible), and the ashes were poured into the ditch. In sacrifices to the gods of the upper world, only certain portions were burned to the gods, such as thigh-bones or chine-bones out off the victim, some of the entrails, or some pieces of flesh with a layer of fat, rolled round the whole, together with libations of wine and oil, frankincense, and sacrificial cakes. The remainder, after removing the god's portion, as it was called, for the priests engaged in the sacrifice, was either roasted at once for the sacrificial banquet and so consumed, or taken home. Festal sacrifices at the public expense were often combined with a public meal. Sacrifice was made to the gods of the upper air in the morning; to those of the lower world in the evening. Among the Romans, as among the Greeks, reverent silence prevailed during the sacrificial operations; in case a careless word should become an evil omen, and to prevent any disturbance by external surroundings, a flute-player played and the offerer of the sacrifice himself veiled his head during the rite. The prayer, formulated by the pontifices, and unintelligible to the priests themselves from its archaic language, was repeated by the votary after the priest, who read it from a written form, as any deviation from the exact words made the whole sacrifice of no avail. As a rule, the worshipper turned his face to the east, or, if the ceremony took place before the temple, to the image of the divinity, grasping the altar with his hands; and, when the prayer was ended, laid his hands on his lips, and turned himself from left to right (in many cults from right to left), or, again, walked round the altar and then seated himself. Then the victim, selected as being without blemish, was consecrated, the priest sprinkling salted grains of dried and pounded spelt (mola salsa) and pouring wine from a cup upon its head, and also in certain sacrifices cutting some of the hairs off its head, and finally making a stroke with his knife along the back of the creature, from its head to its tail. Cattle were killed with the mace, calves with the hammer, small animals with the knife, by the priest's attendants appointed for the purpose, to whom also the dissection of the victims was assigned. If the inspectors of sacrifice (see HARUSPEX) declared that the entrails (exta), cut out with the knife, were not normal, this was a sign that the offering was not pleasing to the divinity; and if it was a male animal which had been previously slaughtered, a female was now killed. If the entrails again proved unfavourable, the sacrifice was regarded as of no avail. On the other hand, in the case of prodigies, sacrifices were offered until favourable signs appeared. In other sin-offerings there was no inspection of entrails. Sin-offerings were either entirely burned or given to the priests. Otherwise the flesh was eaten by the offerers, and only the entrails, which were roasted on spits, or boiled, were offered up, together with particular portions of the meat, in the proper way, and placed in a dish upon the altar, after being sprinkled with mola salsa and wine. The slaughter of the victim took place in the morning, whilst the extawere offered at evening, the intervening time being taken up by the process of preparation.
APOLLO 3.72%
Son of Zeus by Leto (Latona), who, according to the legend most widely current, bore him and his twin-sister Artemis (Diana) at the foot of Mount Cynthus in the island of Delos. Apollo appears originally as a god of light, both in its beneficent and its destructive effects; and of light in general, not of the sun only, for to the early Greeks the deity that brought daylight was Helios, with whom it was not till afterwards that Apollo was identified. While the meaning of his name Apollo is uncertain, his epithets of Phoebus and Lycius clearly mark him as the bright, the life-giving, the former also meaning the pure, holy; for, as the god of pure light, he is the enemy of darkness, with all its unclean, uncouth, unhallowed brood. Again, not only the seventh day of the month, his birthday, but the first day of each month, i.e. of each new-born moon, was sacred to him, as it was to Janus, the Roman god of light; and according to the view that prevailed in many seats of his worship, he withdrew in winter time either to sunny Lycia, or to the Hyperboreans who dwell in perpetual light in the utmost north, and returned in spring to dispel the powers of winter with his beams. When the fable relates that immediately after his birth, with the first shot from his bow he slew the dragon Python (or Delphyne), a hideous offspring of Gaea and guardian of the Delphian oracle, what seems to be denoted must be the spring-god's victory over winter, that filled the land with foul marsh and mist. As the god of light, his festivals are all in spring or summer, and many of them still plainly reveal in certain features his true and original attributes. Thus the Delphinia, held at Athens in April, commemorated the calming of the wintry sea after the equinoctial gales, and the consequent reopening of navigation. As this feast was in honour of the god of spring, so was the Thargelia, held at Athens the next month, in honour of the god of summer. That the crops might ripen, he received firstfruits of them, and at the same time propitiatory gifts to induce him to avert the parching heat, so hurtful to fruits and men. About the time of the sun's greatest altitude (July and August), when the god displays his power, now for good and now for harm, the Athenians offered him hecatombs, whence the first month of their year was named Hecatomboeon, and the Spartans held their Hyacinthia (see HYACINTHUS). In autumn, when the god was ripening the fruit of their gardens and plantations, and preparing for departure, they celebrated the Pyanepsia (q.v.), when they presented him with the firstfruits of harvest. Apollo gives the crops prosperity, and protection not only against summer heat, but against blight, mildew, and the vermin that prey upon them, such as field-mice and grasshoppers. Hence he was known by special titles in some parts of Asia. He was also a patron of flocks and pastures, and was worshipped in many districts under a variety of names referring to the breeding of cattle. In the story of Hermes (q.v.) stealing his oxen, Apollo is himself the owner of a herd, which he gives up to his brother in exchange for the lyre invented by him. Other ancient legends speak of him as tending the flocks of Laomodon and Admetus, an act afterwards represented as a penalty for a fault. As a god of shepherds he makes love to the nymphs, to the fair Daphne (q.v.), to Coronis (see ASCLEPIUS), and to Cyrene, the mother of Aristaeus, likewise a god of herds. Some forms of his worship and some versions of his story imply that Apollo, like his sister Artemis, was regarded as a protector of tender game and a slayer of rapacious beasts, especially of the wolf, the enemy of flocks, and himself a symbol of the god's power, that now sends mischief, and now averts it. Apollo promotes the health and well-being of man himself. As a god of prolific power, he was invoked at weddings; and as a nurse of tender manhood and trainer of manly youth, to him (as well as the fountain-nymphs) were consecrated the first offerings of the hair of the head. In gymnasia and palaestrae he was worshipped equally with Hermes and Heracles; for he gave power of endurance in boxing, with adroitness and fleetness of foot. As a warlike god and one helpful in fight, the Spartans paid him peculiar honours in their Carneia (q.v.), and in a measure the Athenians in their Boedromia. Another Athenian festival, the Metageitnia, glorified him as the author of neighbourly union. In many places, but above all at Athens, he was worshipped as Agyieus, the god of streets and highways, whose rude symbol, a conical post with a pointed ending, stood by streetdoors and in courtyards, to watch men's exit and entrance, to let in good and keep out evil, and was loaded by the inmates with gifts of honour, such as ribbons, wreaths of myrtle or bay, and the like. At sea, as well as on land, Apollo is a guide and guardian, and there, especially under the name Delphinius, taken from his friend and ally the dolphin, the symbol of the navigable sea. Under this character he was widely worshipped, for the most part with peculiar propitiatory rites, in seaports and on promontories, as that of Actium, and particularly at Athens, being also regarded as a leader of colonies. While he is Alexicacus (averter of ills) in the widest sense, he proves his power most especially in times of sickness; for, being god of the hot season, and himself the sender of most epidemics and the dreaded plague, sweeping man swiftly away with his unerring shafts, he can also lend the most effectual aid; so that he and his son Asclepius were revered as the chief gods of healing. As a saviour from epidemics mainly, but also from other evils, the paean (q.v.) was sung in his honour. In a higher sense also Apollo is a healer and saviour. From an early time a strong ethical tinge was given to his purely physical attributes, and the god of light became a god of mental and moral purity, and therefore of order, justice, and legality in human life. As such, he, on the one hand smites and spares not the insolent offender, Tityos for instance, the Aloidae, the overweening Niobe, and the Greeks before Troy; but, on the other hand, to the guilt-laden soul, that turns to him in penitence and supplication, he grants purification from the stain of committed crime (which was regarded as a disease clouding the mind and crushing the heart), and so he heals the spirit, and readmits the outcast into civic life and religious fellowship. Of this he had himself set the pattern, when, after slaying the Delphian dragon, he fled from the land, did seven years' menial service to Admetus in atonement for the murder, and when the time, of penance was past had himself purified in the sacred grove of baytrees by the Thessalian temple, and not till then did he return to Delphi and enter on his office as prophet of Zeus. Therefore he exacts from all a recognition of the atoning power of penance, in the teeth of the old law of vengeance for blood, which only bred new murders and new guilt. The atoning rites propagated by Apollo's worship, particularly from Delphi, contributed largely to the spread of milder maxims of law, affecting not only individuals, but whole towns and countries. Even without special prompting, the people felt from time to time the need of purification and expiation; hence certain expiatory rites had from of old been connected with his festivals. As the god of light who pierces through all darkness, Apollo is the god of divination, which, however, has in his case a purely ethical significance; for he, as prophet and minister of his father Zeus, makes known his will to men, and helps to further his government in the world. He always declares the truth; but the limited mind of man cannot always grasp the meaning of his sayings. He is the patron of every kind of prophecy, but most especially of that which he imparts through human instruments, chiefly women, while in a state of ecstasy. Great as was the number of his oracles in Greece and Asia, all were eclipsed in fame and importance by that of Delphi (q.v.). Apollo exercises an elevating and inspiring influence on the mind as god of Music, which, though not belonging to him alone any more than Atonement and Prophecy, was yet pre-eminently his province. In Homer he is represented only as a player on the lyre, while song is the province of the Muses; but in course of time he grows to be the god, as they are the goddesses, of song and poetry, and is therefore Musagetes Leader of the Muses) as well as master of the choric dance, which goes with music and song. And, as the friend of all that beautifies life, he is intimately associated with the Graces. Standing in these manifold relations to nature and man, Apollo at all times held a prominent position in the religion of the Greeks; and as early as Homer his name is coupled with those of Zeus and Athena, as if between them the three possessed the sum total of divine power. His worship was diffused equally over all the regions in which Greeks were settled; but from remote antiquity he bad been the chief god of the Dorians, who were also the first to raise him into a type of moral excellence. The two chief centres of his worship were the Island of Delos, his birthplace, where, at his magnificent temple standing by the sea, were held every five years the festive games called Delia, to which the Greek states sent solemn embassies; and Delphi, with its oracle and numerous festivals (see PYTHIA, THEOXENIA). Foremost among the seats of his worship in Asia was Patara in Lycia with a famous oracle. To the Romans Apollo became known in the reign of their last king Tarquinius Superbus, the first Roman who consulted the Delphian oracle, and who also acquired the Sibylline Books (q.v.). By the influence of these writings the worship of Apollo soon became so naturalized among them, that in B.C. 431 they built a temple to him as god of healing, from which the expiatory processions (see SUPPLICATIONES) prescribed in the Sibylline books used to set out. In the Lectisternia (q.v.), first instituted in B.C. 399, Apollo occupies the foremost place. In 212 B.C., during the agony of the Second Punic War, the Ludi Apollinares were, in obedience to an oracular response, established in honour of him. He was made one of the chief gods of Rome by Augustus, who believed himself to be under his peculiar protection, and ascribed the victory of Actium to his aid: hence he enlarged the old temple of Apollo on that promontory, and decorated it with a portion of the spoils. He also renewed the games held near it, previously every two years, afterwards every four, with gymnastic and artistic contests, and, regattas on the sea; at Rome he reared a splendid new temple to him near his own house on the Palatine, and transferred the Ludi Soeculares (q.v.) to him and Diana. The manifold symbols of Apollo correspond with the multitude of his attributes. The commonest is either the lyre or the bow, according as he was conceived as the god of song or as the far-hitting archer. The Delphian diviner, Pythian Apollo, is indicated by the Tripod, which was also the favourite offering at his altars. Among plants the bay, used for purposes of expiation, was early sacred to him (see DAPHNE). It was planted round his temples, and plaited into garlands of victory at the Pythian games. The palm-tree was also sacred to him, for it was under a palm-tree that he was born in Delos. Among animals, the wolf, the dolphin, the snow-white and musical swan, the hawk, raven, crow, and snake were under his special protection; the last four in connexion with his prophetic functions. In ancient art he was represented as a long-haired but beardless youth, of tall yet muscular build, and handsome features. Images of him were as abundant as his worship was extensive: there was scarcely an artist of antiquity who did not try his hand upon some incident in the story of Apollo. The ideal type of this god seems to have been fixed chiefly by Praxiteles and Scopas. The most famous statue preserved of him is the Apollo Belvedere in the Vatican (fig. 1), which represents him either as fighting with the Pythian dragon, or with his aegis frightening back the foes who threaten to storm his sanctuary. Other great works, as the Apollo Musagetes in the Vatican, probably from the hand of Scopas, show him as a Citharoedus in the long Ionian robe, or nude as in fig. 2. The Apollo Sauroctonus (lizard-killer), copied from a bronze statue by Praxiteles, is especially celebrated for its beauty. It represents a delicate youthful figure leaning against a tree, dart in hand, ready to stab a lizard that is crawling up the tree. It is preserved in bronze at the Villa Albani in Rome, and in marble at Paris.
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