The large, grave statue of a youth from Attica known as the Munich Kouros is located in the Glyptothek in Munich, Germany , under inventory number 169. The Kouros was acquired by the Glyptothek in 1910.
109-732: The Munich kouros is one of the earliest examples of the Ptoon 12 group , and therefore dates to around a decade before the creation of the Siphnian Treasury frieze in 525 BC. It originally stood in Athens, but was taken down and buried relatively soon after – perhaps in 480 BC by the Persian army during the destruction of Athens . After its rediscovery, it was acquired in 1910 by the Munich Glyptothek. The Munich kouros
218-721: A Corinthian specimen from Tenea (Munich 168) this period marks the flowering of the Middle Archaic, and these kouroi are contemporary with such works as the Berlin Standing Kore, the Moschophoros and the Bluebeard Pediment. There is a tension observable in this group between the solid, architectonic quality of early styles and the expressive possibilities of a vigorous, fluid naturalism . The anatomical novelties of this time are as follows. The ear
327-449: A city. Apollo Agyieus was the protector of the streets, public places and home entrances. In Hellenistic times, especially during the 5th century BCE, as Apollo Helios he became identified among Greeks with Helios , the personification of the Sun. Although Latin theological works from at least 1st century BCE identified Apollo with Sol , there was no conflation between the two among
436-408: A depression. Indication of external oblique bulging over iliac crest. The lower boundary of abdomen occasionally forms a deep curve. Forearm and arm sometimes correctly semi- pronated ; both directed towards body. Arms sometimes arched towards body below the armpit. Big toe projects a little further or same as second toe. Four smaller toes and toe nails curve gently downwards. "Astonishingly uniform"
545-424: A groove. The lower boundary of thorax assumes the shape of a somewhat rounded arch. There is a slight indication of the external oblique bulging over the iliac crest . Shoulder blades are indicated as modelled shapes. The erector spinae is sometimes modelled. Size of thumb is normal. The vastus internus descends lower than vastus externus . Shins curve inwards. The external malleolus is lower and further back than
654-412: 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 in his aspect of "healer" has a connection to
763-424: A knob in a circular groove. Serratus magnus is not indicated. The shoulder blades are outlined by grooves on the surface of back. The erector spinae attachment to posterior part of the iliac crest is sometimes indicated by grooves in the lumbar regions. Forearm is supinated , with palm towards the body. Arms often separated from body between armpit and hand. Thumbs are large. Vastus internus descends to about
872-470: A mortal, for example the 'Delphi Twins' Kleobis and Biton were honoured for their piety with matching kouroi. A direct influence between Egyptian sculptures (in particular the figure of Horus ) and the kouros type has long been conjectured, not least because of trade and cultural relations that are known to have existed since the mid-seventh century BCE. A 1978 study by Eleanor Guralnick applied stereophotogrammetric measurement and cluster analysis to
981-488: A number of Greek and Egyptian statues and found the correlation between the Second Canon of the 26th Dynasty and Greek kouroi to be widely distributed but not universal. The problem of the evolution of the kouros type is inevitably linked to that of the overall development of monumental Archaic Greek sculpture. There are fundamentally two schools of thought on how those Daedalic forms, some of which we know of only from
1090-483: A practice that died out at the turn of the sixth century. Such belts have traditionally been assumed to be an abbreviated symbol of a more complex costume, however fully clothed contemporary figures also exist, suggesting that it was not just a sculptor's shorthand for clothing but a signifier in itself. Art historian B.S. Ridgway suggests that this may have been an attribute of Apollo , athleticism or magical powers, though its iconography remains obscure. Further, there
1199-634: A pubescent was received into the body of grown men, as a grown Kouros , he could enter the initiation fest of the brotherhood ( phratry , φρατρία ). Apellaios was the month of these rites, and Apollo ( Apellon ) was the "megistos kouros" (the greatest Kouros). The word is also attested in Linear B , a syllabary system of writing used to record the Mycenaean Greek dialect of the Hellenic languages . The word ko-wo ( * κόρϝος , * kórwos )
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#17327762739781308-694: A resemblance between the New York-Sounion kouroi and an early Corinthian pyxis of the last quarter of the seventh century. Notable works of the time include the New York kouros , Dermys and Kittylos, Delphi Twins, the Sounion kouros , and the Delos colossus. The conception of form in this period is abstract and geometrical, emphasis is on architectural shape and the interrelation of parts which favoured expressive pattern over realism. Figures display
1417-638: A semicircular arch. The rectus abdominis, now reduced in number to two, with the top one incorporated into lower boundary of thorax. There is a small raised plane caused by projection of xiphoid appendage sometimes observable at lower end of sternum. Navel has fold of skin above in most examples. The lower boundary of abdomen assumes shape of semicircle, and the upper edge of torso with two concave curves becomes regular in form. Forearm and hand correctly pronated. Arms sometimes held free from body. Flanks; occasionally at first later regularly, flank and buttock of supporting leg rise in conformity with action. This period
1526-510: A she-wolf before giving birth. This is given as the reason why Homer describes Apollo as the "wolf-born god". 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. According to Strabo, the Curetes helped Leto by creating loud noises with their weapons and thus frightening Hera, they concealed Leto's childbirth. Theognis wrote that
1635-541: A temple. Both orders were abandoned for the Corinthian order gradually during the Hellenistic age and under Rome. The most important temples are: 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
1744-513: 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]). 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
1853-416: Is a tendency to flowing contour and a generalization of form. The tragus now sometimes assumes its natural form. The anterior part of the helix , which is directed backwards ( crus helicis ), is often prominent, and joined with the upper end of tragus. The antitragus is sometimes tentatively indicated, though wrongly placed. The anterior triangle of the neck is now better understood. Navel generally modelled as
1962-401: Is also stated to be Leto's sister. Wanting to escape Zeus' advances, she flung herself into the sea and became a floating rock called Ortygia until the twins were born. 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
2071-510: 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 . The Homeric Hymn to Apollo depicts Apollo as an intruder from
2180-428: Is an important pastoral deity, and he was the patron of herdsmen and shepherds. Protection of herds, flocks and crops from diseases, pests and predators were his primary rustic duties. On the other hand, Apollo also encouraged the founding of new towns and the establishment of civil constitutions, is associated with dominion over colonists , and was the giver of laws. His oracles were often consulted before setting laws in
2289-426: Is attested in tablets from Pylos and Knossos , and could mean "the sons of the women recorded in those tablets". The term kouros was first proposed for what were previously thought to be depictions of Apollo by V.I. Leonardos in 1895 in relation to the youth from Keratea, and adopted by Henri Lechat as a generic term for the standing male figure in 1904. The kouros type appears to have served several functions. It
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#17327762739782398-758: 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 association with omens, exorcisms, and an 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
2507-403: Is carved in more than one plane. A roundness of the eye is indicated henceforth. Lips curve upwards and meet more or less at corners, the upper lip protrudes over lower. Construction of neck is generalized, sterno-mastoids when indicated are marked by slightly modelled shapes. On the median line a groove along sternum is generally replaced by modelled shapes and only the linea alba is marked by only
2616-477: Is carved in one plane, and highly stylized. Tragus is knob like, either on cheek or lobe. Antitragus is not indicated. The eyes are large and flat, canthus is not marked, lachrymal caruncle is not indicated. The mouth is horizontal, with lips on same plane, and corners of mouth forming triangular depressions. Hair is arranged in parallel beaded tresses, which rarely radiates from the vertex . The Sterno-mastoids , when marked, are indicated by grooves running to
2725-749: 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 ). George Huxley considered the identification of Apollo with the Minoan deity Paiawon, worshipped in Crete, to have originated at Delphi. In the Homeric Hymn , Apollo appears as a dolphin carrying Cretan priests to Delphi, to which site they evidently transfer their religious practices. Apollo Delphinios or Delphidios
2834-588: 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 . 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
2943-473: 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. 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
3052-605: Is framed by the stasis of the Peisistratid era and the beginning of Athenian democracy and the Persian war. The upper limit of this group may be fixed by the sculpture of the temple of Apollo, Delphi. Architecturally earlier than the Hekatompedon of Athens the Delphi temple has a probable date of c. 520 BCE, thus the kouroi of its pediment which betray the swelling trapezium and semicircular lower boundary of
3161-536: Is known that the Greeks had longstanding trade relations with Egypt prior to the founding of the Greek entrepôt of Naukratis in the mid-7th century, where the Greeks could have learned Egyptian sculpting methods. The work of Guralnick along with the previous studies by Erik Iversen and Kim Levin have added considerably to the argument for an imitation by Greek sculptors of Egyptian sculpture. The system of proportion in
3270-401: Is made of Parian marble , and is 2.08 metres high (2.11 m including the plinth). The surface of the stone has been stained red-brown from being buried in iron-rich soil. The statue with its heavy proportions and the short hair portrays an athletic ideal. The face is full and round-oval, and in the side view it reaches a depth unknown in older statues. The archaic smile typical of statues of
3379-497: Is often not indicated, this results in a continuous hollow groove or run above the clavicle. There is an attempt to indicate the backward curve of clavicle. Groove along linea alba is sometimes continued below the navel. The lower boundary of thorax arch is indicated. In the flanks the swelling of the external part is well developed. Lower boundary of abdomen assumes shape of small semicircle or deep curve. The erector spinae always indicated as modelled shape. Generally hand and forearm
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3488-510: 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
3597-466: Is semi-pronated. Hands are no longer attached to body but joined by short supports. The metacarpal bones are sometimes indicated. The bulge of the vastus internus increases. Toes are no longer parallel but do not recede along a continuous curve. Toes and nails point upwards. The articulation of joints is well rendered. Sometimes the flank of the advanced leg is placed forward and higher than receding leg. The characteristics of this group can be observed on
3706-500: Is sometimes indicated. Lips curved upwards only in early examples, the upper lip protrudes markedly over the lower and lips are well shaped. Hair is generally short or rolled up behind, it radiates from a point near vertex and carved in wavy strands. The structure of neck is now correct. There is an indication of swelling of trapezium on the outline of shoulder, becoming more pronounced over time. Clavicles assume an s-shape and lose themselves in shoulders. The lower boundary of thorax assumes
3815-641: Is the era of the Peisistratos dynasty and marks the assumption of Athens as the centre of artistic activity in Greece. In this period of great development the anatomical proportions become normal, the forms modelled and the spine clearly S-shaped. The head is now spherical and well-developed. The tragus takes on its natural form, the antitragus is also indicated. Hair occasionally descends as far as nape of neck. The sterno-mastoids when marked are indicated by modelled shapes. Their attachment to sternum and clavicles
3924-605: Is the modern term given to free-standing Ancient Greek sculptures that depict nude male youths. They first appear in the Archaic period in Greece and are prominent in Attica and Boeotia , with a less frequent presence in many other Ancient Greek territories such as Sicily. Such statues are found across the Greek-speaking world; the preponderance of these were found in sanctuaries of Apollo with more than one hundred from
4033-415: Is the question of the nudity of the kouros and if this is also an attribute. Again this may have represented athletic or heroic nudity – immortalising the youth as he appeared in the palaestra , but no examples have been found at Olympia nor do they bear any allusion to athletic equipment. As well as being found in the sanctuaries of Apollo at Delphi, Delos and Mt. Ptoion, kouroi have been found dedicated at
4142-528: The Siphnian Treasury which is dated on external evidence before 525 BCE, therefore allowing time for the maturation of the style we can date the beginning of this group to, roughly, a generation prior. The earliest is perhaps the Munich kouros (Glyptothek 169) judging by the rendering of some of the muscles. Another significant Attic kouros in this style is the Anavyssos; its base reads: Two others are
4251-504: 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
4360-410: The sternal notch . There is no indication of swelling of trapezius on the outline of shoulders. The clavicles are flat ridges along whole course of shoulders. Median line is sometimes marked by a groove from sternal notch to navel. The lower boundary of the thorax has the shape of a pointed arch. Rectus abdominis is formed by three or more transverse divisions above navel. The navel is generally
4469-445: The toponymic epithet Abaeus ( Ἀπόλλων Ἀβαῖος , Apollon Abaios ), was important enough to be consulted by Croesus . His oracular shrines include: Oracles were also given by sons 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
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4578-749: 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 had a famous oracle in Delphi, and other notable ones in Claros and Didyma . His oracular shrine in Abae in Phocis , where he bore
4687-524: The Akropolis torso, and the Rayet head. The island of Keos supplies us with one of the best examples of the time, notable for its advanced rendering of the back where the greatest protrusion of the back is level with that of the chest. Keos was likely under the cultural influence of Athens at this time and this kouros is comparable to and chronologically close to the Anavyssos kouros and akropolis head. From
4796-538: 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 * Apal un . Several instances of popular etymology are attested by ancient authors. Thus,
4905-570: 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
5014-666: The Ptoan sanctuary in Boeotia we have the Ptoon 12 kouros ( NAMA ), "softer, less sturdy", Richter (1960). suggests; Richter asserts it is a local Boeotian product, not an import from Athens. C. 520–485 BCE: the last stage in the development of the kouros type is the period in which the Greek sculptor attained a full knowledge of human anatomy and used it to create a harmonious, proportionate whole. The features that now become expressed are as follows. The lachrymal caruncle
5123-413: The abdomen can be associated with later examples of the group. Yet these same youths have a grooved, narrow lower boundary to the thorax and their flanks are level, suggesting that they are early specimens of the style. Richter (1960) names this group after the kouros Ptoon 20, which is likely a Boeotian work dedicated by Pythias of Akraiphia and Aischrion to Apollo of the silver bow. This along with
5232-399: The anterior spine of the crest. Shoulder blades are now separate raised planes. The erector spinae sometimes indicated as raised planes. Arms are generally joined to body. The depression over great trochanter is generally omitted. Shin sometimes curves inwards. Left flank is occasionally placed slightly forward. C. 575–550 BCE: named after an Attic kouros found at Volomandra and
5341-512: The appearance of things there was the permanent principle of mathematics. 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 could not 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
5450-451: 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
5559-399: The aristocracy were in ascendancy and that this alternation between the divine and the memorial was an identification of aristocratic arete with the immortal. The earliest extant examples may be the two life-sized marble figures from the Ionic sanctuary on the island of Delos dating from the second or third quarter of the seventh century. The canonical form of the kouros persists until
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#17327762739785668-400: 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. The island Delos used to be Asteria , a goddess 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
5777-543: The beginning of the classical period, by which time artists had achieved a high degree of anatomical verisimilitude , if not naturalism, as can be observed on such transitional works as the Kritios Boy , c. 480 BC. The absolute chronology of the kouros form is uncertain; none of the sculptures have secure dates. There is a strong homogeneity across the various regional schools: where anatomical innovations were adopted they seem to have spread quickly amongst
5886-581: The capital of ancient Macedonia ) and Πελλήνη ( Pellēnē / Pellene ). 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
5995-424: The classical Latin poets until 1st century CE. Apollo ( Attic , Ionic , and Homeric Greek : Ἀπόλλων , Apollōn ( GEN Ἀπόλλωνος ); Doric : Ἀπέλλων , Apellōn ; Arcadocypriot : Ἀπείλων , Apeilōn ; Aeolic : Ἄπλουν , Aploun ; Latin : Apollō ) The name Apollo —unlike the related older name Paean —is generally not found in the Linear B ( Mycenean Greek ) texts, although there
6104-532: The dates of this period are tentative, roughly late seventh-early sixth century, which Richter infers from the duration of development necessary for the previous generations from the more securely dated Tenea-Volomandra group. Additionally she notes a similarity of sculpture from this time to early Athenian pottery , particularly the Nessos amphora and the human figures on the Horse amphorae. Richter also detects
6213-407: The deceased. This type was also used as a memorial for victors in the games (like trophies), kouroi were used as offerings to the gods, (Pausanias describes the statue of Arrhichion , an Olympic pankratiast , as in the kouros scheme), and some kouroi have been found in sanctuaries other than that of Apollo. Indeed, some kouroi placed in sanctuaries were not inscribed with the name of the god but with
6322-413: The different workshops so that "regional distinctions become merged in a common progression". Consequently, the development of the kouros type as we now understand it is based on the relative chronology delineated by Richter , who distinguishes six groups by their common anatomical features, with particular reference to the major muscle groups as illustrated in the écorchés . C. 615–590 BCE:
6431-555: 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
6540-632: The empire of the Hittites , and from there into Greece. 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
6649-488: The extravagance of private funerals. Activity is more vigorous in Boeotia , especially those from the Ptoan sanctuary and the Orchomenos kouros, early work there is probably native. Also Corinth, Actium produces one of the best examples of the period, detailing still of in the form of grooves and ridges but there is the beginning of modeling in the full roundness of natural form. One of the more accomplished products of
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#17327762739786758-518: The figures on Late Corinthian pottery c. 550 BCE. exhibit the same degree of naturalism, and the archaic column sculptures from the Temple of Artemis Ephesos, thought to have been supplied by Croesus of Lydia, share some anatomical features. Of the important works that come done to us there is the colossal kouros from Megara, a transitional early piece from Boeotia (Thebes 3) and an early Parian example. C. 540–520 BCE: this
6867-414: The forearms are angled slightly forward, the hands clenched into fists. Only in the area of the inside of the fist were the forearms connected to the body by means of small marble bridges. The treatment of the back, with its schematic furrows which indicate different muscle parts running from the backbone to the flanks as well as the shoulder blades, is based on older models. The left leg is placed forward,
6976-421: The four faces of the block from which they are carved, their form is cubic with details incised, and their anatomy is only partially understood. Harmony and expressive pattern are the goal, and as such the proportions are abnormal. The torso is four-sided and flat, the back is higher than chest with the vertebral column expressed as a straight line. The skull is undeveloped; flat at the back and often on top. The ear
7085-486: The future he would punish a slanderous woman in Thebes ( Niobe ), so he did not want to be born there. Leto then went to Thessaly and sought the help of the river nymphs who were the daughters of the river Peneus. Though he was initially fearful and reluctant, Peneus later decided to let Leto give birth in his waters. He did not change his mind even when Ares produced a terrifying sound and threatened to hurl mountain peaks into
7194-477: 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. The Greeks gave to him the name ἀγυιεύς agyieus as
7303-497: 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. Other variations of Apollo's birth include: Aelian states that it took Leto twelve days and twelve nights to travel from Hyperborea to Delos. Leto changed herself into
7412-526: The internal one. The little toes slant inwards. The metatarsal bones are lightly indicated. The absolute chronology of this period is provided by the dedication of Rhombos on the Moschophoros, which may belong to the same time as a decree referring to the Panathenaia of 566. The Moschophoros is stylistically similar to early in this group giving us an approximate upper limit of 570. Additionally
7521-488: The island of Naxos, since most early examples are in Naxian marble". Kouroi are beardless, take a formulaic advancing posture, and are most often nude. Taking from the style of Egyptian figures, Greek kouroi often have their left leg extended forward as though walking; however, the figurine looks as though it could be either standing still or taking a long stride. A small number of early kouroi are belted around their waists,
7630-409: The island, she sat down against a palm tree and asked Apollo to be born. During the childbirth, swans circled the island seven times, a sign that later on Apollo would play the seven-stringed lyre. When Apollo finally "leapt forth" from his mother's womb, the nymphs of the island sang a hymn to Eileithyia that was heard to the heavens. The moment Apollo was born, the entire island, including the trees and
7739-407: The island. Delos then revealed to Leto that Apollo was rumoured to be the god who will "greatly lord it among gods and men all over the fruitful earth". For this reason, all the lands were fearful and Delos feared that Apollo would cast her aside once he is born. Hearing this, Leto swore on the river Styx that if she is allowed to give birth on the island, her son would honour Delos the most amongst all
7848-420: The island. Thus, clutching a palm tree, Leto finally gave birth after labouring for nine days and nine nights, with Apollo "leaping forth" from his mother's womb. The goddesses washed the newborn, covered him in a white garment and fastened golden bands around him. As Leto was unable to feed him, Themis , the goddess of divine law, fed him nectar and ambrosia . Upon tasting the divine food, the child broke free of
7957-405: The literature (kolossos, bretas, andrias and xoanon), became the free-standing sculpture in around the 6th century; namely, that it was a response to the internal development of Greek types and religious needs or a product of foreign influence. For an external cause for change, possible sources of influence have been cited, such as Egypt, Anatolia and Syria, with the strongest case made for Egypt. It
8066-438: 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. 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
8175-497: The more popular Apollo. 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
8284-400: 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 ,
8393-404: 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
8502-481: The noun Paeon to designate both a god and that god's characteristic song of apotropaic thanksgiving and 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
8611-418: The other lands. Assured by this, Delos agreed to assist Leto. All goddesses except Hera also came to aid Leto. However, Hera had tricked Eileithyia , the goddess of childbirth, to stay on Olympus, due to which Leto was unable to give birth. The goddesses then convinced Iris to go bring Eileithyia by offering her a necklace of amber 9 yards (8.2 m) long. Iris did accordingly and persuaded Eileithyia to step onto
8720-446: The pre-Lydian sound change *y > d. Note the labiovelar in place of the labial /p/ found in pre-Doric Ἀπέλjων and Hittite Apaliunas . A Luwian etymology suggested for Apaliunas makes Apollo "The One of Entrapment", perhaps in the sense of "Hunter". Apollo's chief epithet was Phoebus ( / ˈ f iː b ə s / FEE -bəs ; Φοῖβος , Phoibos Greek pronunciation: [pʰó͜i.bos] ), literally "bright". It
8829-452: The prehistory of Apollo worship, which he termed "a Dorian-northwest Greek component, a Cretan-Minoan component, and a Syro-Hittite component." 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
8938-561: 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. Homer uses
9047-489: The products of this period are found across the Greek world in large quantities. This group is named after the best preserved example of the era. The date of this group is conjectured on the basis that one generation would be required for the development of the Melos group style prior to the more securely dated Anavysos-Ptoon style. However Richter argues there may be some relationship to other contemporary Greek art works, namely:
9156-426: 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. The Vedic Rudra has some functions similar to those of Apollo. The terrible god
9265-560: The right step back slightly, without reproducing a motive for movement. The position of the legs hardly affects the design of the pelvis, which only imperceptibly indicates that the left side is raised or the right is lowered. Due to its stylistic features, the kouros is dated around 540–30 BC. He is close to the Kroisos Kouros , who also comes from Attica. Kouros#Anavysos–Ptoon 12 group Kouros ( Ancient Greek : κοῦρος , pronounced [kûːros] , plural kouroi )
9374-420: The river. But Leto herself declined his help and departed, as she did not want him to suffer for her sake. After being turned away from various lands, Apollo spoke again from the womb, asking his mother 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
9483-508: The same level as vastus externus , the shin is vertical, and the malleoli are level. Weight is evenly distributed on both legs and the flanks are level. C. 590–570 BCE: this period witnesses a lull in Attica with perhaps only two identifiable works from the beginning of the era until the second quarter of century, this might be due to the Solonic reforms and their restriction on
9592-485: 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
9701-401: The same stolid expression, flat skull, large eyes and horizontal mouth. The characteristics of this style are as follows. The ear is still carved in one plane, but less stylised. Eyes are not so large as before and more rounded. Mouth is horizontal but no longer always in one plane. The slight protrusions of flanks are sometimes prolonged into a girdle-like ridge, the sculptor occasionally marks
9810-436: The sanctuaries of Hera at Samos, and of Athena and Poseidon at Sounion, so the contention that they depict Apollo is at the very least problematic. However, the majority are from Apollonian sites and dedicated to that god, which has led Ridgway (1993) to suggest that the early, belted form of the kouros-type statue was introduced in the late seventh century as a replacement for the colossal representation of Apollo. Over time,
9919-438: The sanctuary of Apollo Ptoion, Boeotia , alone. These free-standing sculptures were typically marble , but the form is also rendered in limestone, wood, bronze, ivory and terracotta. They are typically life-sized, though early colossal examples are up to 3 meters tall. The female sculptural counterpart of the kouros is the kore . The Ancient Greek word kouros ( κοῦρος ) refers to "youth, boy, especially of noble rank." When
10028-531: The second Egyptian canon of the Saite period consisted of a grid of twenty-one and one-fourth parts, with twenty-one squares from the soles of the feet to a line drawn through the centre of the eyes. The grid was applied to the surface of the block being carved, allowing the major anatomical features to be located at fixed grid points. Iversen has shown that the New York kouros conforms to this ratio of proportion. It
10137-508: The terracotta kneeling boy found in a well in the Agora and dated by its black-figure pottery sherd stratum to circa 550 shares the flat almond eyes, absence of the trapezium and pointed arch of the lower thorax that characterizes the late Tenea-Volomandra, furnishing us with a tentative lower boundary for the style. C. 555–540 BCE: figures of this period are simpler than before; their muscles are no longer separately accentuated. There
10246-449: The three Moirai . Scorning the advances of Zeus, Asteria transformed herself into a bird and jumped into a sea. From her, an island rose which was called Ortygia. 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
10355-527: The time is the Thera kouros, softer and less muscular in modeling it is more Ionian than Dorian though Thera was a Dorian colony. We may deduce the chronology of this period only if the dates for the Sounion and Volodmera groups are correct since there is no external evidence for the dates of this style; however, we can usefully compare the heads on vase painting of middle Corinthian 600-575 BCE which share
10464-400: The time, plays around the lips. The eyes are almond-shaped and, in contrast to older statues, the ears are realistically reproduced. The face is framed by three-dimensional, hanging spiral curls that split over the middle of the forehead, unlike earlier kouroi which have shoulder-length hair. The broad shoulders are on the same level. The freely worked out arms hang down parallel to the body,
10573-474: The torso form Eutresis (Thebes 7) indicate a vigorous Boeotian school of sculpture which may have existed to serve the Ptoan sanctuary. Attic production is considerable up to c. 500 BCE after which it seems to peter out. Important late kouroi from Athens include the Aristodikos kouros (Ptoon 20 group ) an akropolis statuette and the bronze Apollo from Piraeus. Apollo Apollo
10682-427: The votive and funerary functions of the sculpture became divorced whilst its attributes were shed and its form became more generic until, in the late sixth century, it could serve a number of uses depending on context and location. This 'polyvalent' argument, initially put forth by historian Jean Ducat, was elaborated by art historian Andrew Stewart, who contends the distribution of kouroi coincides with city-states where
10791-404: The waters, became gold. Asteria bathed the newborn, swaddled him and fed him with her breast milk. The island had become rooted and was later called Delos. Hera was no longer angry, as Zeus had managed to calm her down; and she held no grudge against Asteria, since Asteria had rejected Zeus in the past. Pindar is the earliest source who explicitly calls Apollo and Artemis as twins. Here, Asteria
10900-424: 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. Apollo
11009-586: Was Guralnick, however, who developed this discovery by comparing other kouroi by means of cluster and Z-score profile analysis to the Egyptian Canon II and a control group composed of statistically average Mediterranean men. As a result, she has identified two strains within methods of proportioning in sixth century kouroi, where the majority follow the general line of evolution from the foreign model towards an idealized human norm. According to Hurwit & Campbell: "Kouroi apparently first appeared on
11118-399: Was a sea-god worshipped especially 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
11227-412: Was in general seen as the god who affords help and wards off evil, and is referred to as Alexicacus , the "averter of evil". Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius . Apollo delivered people from epidemics, yet he is also a god who could bring ill health and deadly plague with his arrows. The invention of archery itself
11336-563: Was in this way that Apollo had become recognized as the god of music. Apollo's role as the slayer of the Python led to his association with battle and victory; hence it became the Roman custom for a paean to be sung by an army on the march and before entering into battle, when a fleet left the harbour, and also after a victory had been won. In the Iliad , Apollo is the healer under the gods, but he
11445-565: Was previously thought that it was used only to represent the god Apollo , as attested by its depiction on a vase painting in the presence of supplicants. This association with Apollo was supported by the description of the statue of the Pythian Apollo at Samos by Diodoros as "Egyptian in style, with his arms hanging by his sides and his legs parted". However, not all kouroi are images of a deity; many have been discovered in cemeteries where they likely served as commemorative tombstones of
11554-400: Was told that Leto's son would become more dear to Zeus 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, threatened all the lands and prevented them from helping Leto. When Leto arrived at Thebes, fetal Apollo prophesied from his mother's womb that in
11663-464: 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
11772-535: 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's birthplace was Mount Cynthus on the island of Delos . Delphi and Actium were his primary places of worship. Apollo
11881-521: 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 is considered the most Hellenic (Greek) of the Olympian gods . 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
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