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Former good article Apollo was one of the Philosophy and religion good articles, but it has been removed from the list. There are suggestions below for improving the article to meet the good article criteria. Once these issues have been addressed, the article can be renominated. Editors may also seek a reassessment of the decision if they believe there was a mistake.
Article milestones
Date Process Result
October 30, 2005 Good article nominee Listed
April 5, 2007 Peer review Reviewed
December 6, 2007 Good article reassessment Delisted
Current status: Delisted good article
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Why is it necessary to parenthetically disambiguate the god when all the other uses of the term "Apollo" have natural disambiguators? The god doesn't have a natural disambuguator so I say the article on the god should be at Apollo and at the top of that article there should be a disambiguation block. Unless somebody gives me a good reason not to I will do this myself. --mav

Hmmm, you're right, I hadn't seen that (fixed all links now). However, it was apparently decided earlier that none of the Apollos has preference over the others. In that case, non of the article "deserves" to be here, and we need parens to disambiguate the god as well. We could change all that of course... Jeronimo
The links you changed aren't that important -- they can as-is for now. BTW, finding natural disambiguators shouldn't cloud judgement -- the previous decision on what to do with this page was made before the idea of disambiguation blocks was developed. Now this page can be both and article and a disambiguation page (the planets are really the only poster children of full disambiguation -- there is no way to naturally disambiguate the gods from the planets and this results in Mars being a full disambiguation page). --mav
I agree that this page should really be about the god. The space program is never simply called "Apollo" (shouldn't it be Apollo Program, BTW?) while the asteroids are not important enough, let alone the fact that the Greeks called Mercury Apollo and Hermes (of which the latter is Mercury, of course). BTW, we have left out the mars bar at Mars :-) Jeronimo

From [1]:

"The pre-Homeric name of Apollo was Apellon and was related to the institution of annual assemblies called appeles. He was a god representing the vigour of youth and was honored as: Archegetes, Epicourios, Lyceios, Delphinios, Pythios and Musagetes."

What's the "good" spelling: 'Archegetes' or 'Archigetes', 'Lukeios' or 'Lyceios'? Should we mention 'Pythian Apollo' or 'Apollo Pythios'? -- looxix 00:35 Mar 25, 2003 (UTC)

The correct in english is how are written in english...i.e Archegetes, Lycios etc

While this isn't particularly helpful, it helped me make up my mind and, despite my poor Greek, I'm going to change Lukeios with Lyceios. After all, if anyone is sure about the right way (with diacritics etc), it would always be the best if the Greek version would be added in brackets. (I'm still doubtful about Archegetes, as most people talk about Archimedes, not Archemedes.) --Oop 22:45, Sep 22, 2004 (UTC)


This stuff is boring! I was wondering: does anyone know the answer to this question:

"What significance does Apollo play in prophecies?"

thanks, because my mind just cant and wont concentrate on this stuff!

<3 - 22:49, Sep 20, 2004

What significance does apollo play in prophecies?

please help my asap

Were you unable to find your answer in the article? It's been a while since I've studied Greek mythology, but here's a paragraph that might help:
"As a young man, Apollo killed the vicious dragon Python, which lived in Delphi beside the Castalian Spring, according to some because Python had attempted to rape Leto while she was pregnant with Apollo and Artemis. This was the spring which emitted vapors that caused the Oracle at Delphi to give her prophesies. Apollo killed Python but had to be punished for it, since Python was a child of Gaia."
- MattTM 03:17, Sep 21, 2004 (UTC)

Why are there paragraphs describing Apollo's relationships and then a list at the end. Shouldn't the consorts/children be integrated into the paragraphs, and then the list removed? Mat334 19:34, 22 Oct 2004 (UTC)

Aside from the fact that this is not boring at all, in fact this is fabulous Greek literature, mythology and religion, Apollo and his oracle in Delphi played a considerable part in prophecies. The excerpt provided by MattTM does not provide any information regarding the correlation of Apollo and prophecies. In fact, it does not answer the initial question at all. I suggest to do some research in you still need an answer 13 years later. Talk sections are for comments and suggestions on articles.
ICE77 (talk) 00:38, 17 September 2017 (UTC)

Suggest 20 possible wiki links and 9 possible backlinks for Apollo.

An automated Wikipedia link suggester has some possible wiki link suggestions for the Apollo article:

  • Can link god of the sun: ...imes he became in part confused or equated with [[Helios]], god of the sun, and his sister similarly equated with [[Selene]], goddess ...
  • Can link goddess of the moon: ... the sun, and his sister similarly equated with [[Selene]], goddess of the moon in religious contexts. But Apollo and Helios/Sol remained q...
  • Can link intellectualism: ...archery]], [[poetry]], [[prophecy]], [[dance]], [[reason]], intellectualism and as the patron defender of herds and flocks. Apollo had... (link to section)
  • Can link bows and arrows: ...tributes include: [[swan]]s, [[wolf|wolves]], [[dolphin]]s, bows and arrows, a [[laurel tree|laurel]] crown, the cithara (or [[lyre]]) ... (link to section)
  • Can link floating island: ...rma", or the mainland, or any island at sea. She found the floating island of [[Delos]], which was neither mainland nor a real island,... (link to section)
  • Can link four pillars: ...y swans. As a gesture of gratitude, Delos was secured with four pillars. The island later became sacred to Apollo. Alternatively,... (link to section)
  • Can link wild animals: ... Admetus rode a chariot pulled by lions and boars and other wild animals. Apollo helped Admetus accomplish this, and the pair wed. ... (link to section)
  • Can link to die for: wed. When time came for Admetus to die, Alcestis agreed to die for him. [[Heracles]] intervened and both of the pair were all... (link to section)
  • Can link Oracle at Delphi: ...d his cult in Delphi. He also blessed the priestess of the Oracle at Delphi, making it one of the most famous and accurate oracles in G... (link to section)
  • Can link the gods themselves: ...ied the Niobids until the ninth day after their death, when the gods themselves entombed them.Apollo is also to have been said to have aide... (link to section)
  • Can link buried alive: ...onfidence in her. Enraged, Orchamus ordered Leucothea to be buried alive. Apollo refused to forgive Clytia for betraying his beloved... (link to section)
  • Can link fruit trees: ...n named [[Aristaeus]], who became the patron god of cattle, fruit trees, hunting, husbandry and bee-keeping. He was also a culture-...
  • Can link bee-keeping: ...e patron god of cattle, fruit trees, hunting, husbandry and bee-keeping. He was also a culture-hero and taught humanity dairy skill...
  • Can link culture-hero: trees, hunting, husbandry and bee-keeping. He was also a culture-hero and taught humanity dairy skills and the use of nets and tr...
  • Can link half-sister: ... [[Cassandra]], daughter of Hecuba and Priam, and Troilius' half-sister. He promised Cassandra the gift of prophecy to seduce her,... (link to section)
  • Can link Greek gods: ...eardless youth himself, had the most male lovers of all the Greek gods, as could be expected from a god who was god of the [[pales... (link to section)
  • Can link secret affair: ..., [[Maia]], had been secretly impregnated by [[Zeus]], in a secret affair. Maia wrapped the infant in blankets but Hermes escaped whi... (link to section)
  • Can link cave in: ...infant Hermes stole a number of his cows and took them to a cave in the woods near [[Pylos]], covering their tracks. In the cav... (link to section)
  • Can link book series: ...r. *Apollo appeared in [[K._A._Applegate|K.A. Applegate's]] book series, [[Everworld]].... (link to section)
  • Can link sea monster: ...ring the winter months. Apollo turned [[Cephissus]] into a sea monster.... (link to section)

Additionally, there are some other articles which may be able to linked to this one (also known as "backlinks"):

  • In Agis, can backlink temple of Apollo: ...s and the deposition of Cleombrotus, who took refuge at the temple of Apollo at [[Taenarum]] and escaped death only at the entreaty of h...
  • In Galatia, can backlink temple of Apollo: ...and was turned back in the nick of time from plundering the temple of Apollo at Delphi. At the same time, another Gaulish group were mig...
  • In Monte Cassino, can backlink temple of Apollo: ...ns, the monastery was constructed on an older pagan site, a temple of Apollo that crowned the hill, enclosed by a fortifying wall above ...
  • In Corinthian order, can backlink Temple of Apollo: ... The oldest known example of a Corinthian column is in the Temple of Apollo Epicurius at [[Bassae]] in Arcadia, ''ca'' [[450 BCE|450]]&...
  • In HMCS Toronto (FFH 333), can backlink APOLLO: ...sible nuclear, biological, and chemical threats. *Operation APOLLO, 2002 - TORONTO re-deploys to the northern Arabian Sea to c...
  • In Juno Reactor, can backlink APOLLO: ...AN HOLWECK he became ELECROTETE, releasing 'I LOVE YOU' for APOLLO, the off-shoot of seminal Belgian label R&S Records. The PS...
  • In Mount Ida, can backlink temple of Apollo: ...ted to the Hellespontine [[Sibyl]] and was preserved in the temple of Apollo at Gergis. From Gergis the collection passed to Erythrae, w...
  • In Denizli, can backlink Temple of Apollo: ...atues depicting mythological figures. The excavation of the Temple of Apollo has revealed that a huge temple was constructed for Apollo ...
  • In Apache Point Observatory Lunar Laser-ranging Operation, can backlink APOLLO: ...ache Point Observatory Lunar Laser-ranging Operation''', or APOLLO, is a project at the [[Apache Point Observatory]] in [[New ...

Notes: The article text has not been changed in any way; Some of these suggestions may be wrong, some may be right.
Feedback: I like it, I hate it, Please don't link toLinkBot 11:27, 1 Dec 2004 (UTC)

Project Apollo

Someone should edit this to include a link to Project Apollo, the 1960's US space program.

Why do we need the info about Appolo space program inserted in the article when there exists a very good article at Project_Apollo. pamri 11:49, Feb 18, 2005 (UTC)


His name is often followed by a second one. Like Musagetes, Archegetes, Delphinios. I think the article could list some of these names, with meanings. It would be useful i think.

I see it already does. Forget what I said :D

It would be truly helpful and constructive if people who comment would read articles first (signing themselves too). ICE77 (talk) 23:28, 16 September 2017 (UTC)

1911 article (moved from the main article)

In Homer Apollo appears only as the god of prophecy, the sender of plagues, and sometimes as a warrior, but elsewhere as exercising the most varied functions. He is the god of agriculture, specially connected with Aristaeus, which, originally a mere epithet, became an independent personality (see, however, Farnell, Cults of the Greek States, iv. 123). This side of his character is clearly expressed in the titles Sitalcas ("protector of corn"); Erythibius ("preventer of blight"); Parnopius ("destroyer of locusts"); Smintheus ("destroyer of mice"), in which, however, some modern inquirers see a totemistic significance (e.g. A. Lang, "Apollo and the Mouse," in Custom and Myth, p. 101; against this, W. W. Fowler, in Classical Review, November 1892); Erithius ("god of reapers"); and Pasparius ("god of meal"). He is further the god of vegetation generally--Nomios, "god of pastures" (explained, however, by Cicero, as "god of law"), Hersos, "sender of the fertilizing dew." Valleys and groves are under his protection, unless the epithets Napaeus and Hylates belong to a more primitive aspect of the god as supporting himself by the chase, and roaming the glades and forests in pursuit of prey. Certain trees and plants, especially the laurel, were sacred to him. As the god of agriculture and vegetation he is naturally connected with the course of the year and the arrangement of the seasons, so important in farming operations, and becomes the orderer of time (Horomedon, "ruler of the seasons"), and frequently appears on monuments in company with the Horae.

Apollo is also the protector of cattle and herds, hence Poimnius ("god of flocks"), Tragius ("of goats"), Kereatas ("of horned animals"). Carneius (probably "horned") is considered by some to be a pre-Dorian god of cattle, also connected with harvest operations, whose cult was grafted on to that of Apollo; by others, to have been originally an epithet of Apollo, afterwards detached as a separate personality (Farnell, Cults, iv. p. 131). The epithet Maleatas, which, as the quantity of the first vowel (ă) shows, (The authority for the quantity is Isyllus.) cannot mean god of "sheep" or "the apple-tree," is probably a local adjective derived from Malea (perhaps Cape Malea), and may refer to an originally distinct personality, subsequently merged in that of Apollo (see below). Apollo himself is spoken of as a keeper of flocks, and the legends of his service as a herdsman with Laomedon and Admetus point in the same direction. Here probably also is to be referred the epithet Lyceius, which, formerly connected with λυκ- ("shine") and used to support the conception of Apollo as a light-god, is now generally referred to λυκος ("wolf") and explained as he who keeps away the wolves from the flock (cf. λυκοεργος, λυκοκτονος). In accordance with this, the epithet λυκηγενης will not mean "born of" or "begetting light," but rather "born from the she-wolf," in which form Leto herself was said to have been conducted by wolves to Delos. The consecration of the wolf to Apollo is probably the relic of an ancient totemistic religion (Farnell, Cults, i. 41; W. Robertson Smith, Religion of the Semites, new ed., 1894, p. 226).

With the care of the fruits of the earth and the lower animals is associated that of the highest animal, man, especially the youth on his passage to manhood. As such Apollo is κουροτροφος ("rearer of boys") and patron of the palaestra. In many places gymnastic contests form a feature of his festivals, and he himself is proficient in athletic exercises (εναγωνιος). Thus he was supposed to be the first victor at the Olympic games; he overcomes Hermes in the foot-race, and Ares in boxing.

The transition is easy to Apollo as a warlike god; in fact, the earlier legends represent him as engaged in strife with Python, Tityus, the Cyclopes and the Aloidae. He is Boëdromios ("the helper"), Eleleus ("god of the war-cry"), and the Paean was said to have been originally a song of triumph composed by him after his victory over Python. In Homer he frequently appears on the field, like Ares and Athene, bearing the aegis to frighten the foe. This aspect is confirmed by the epithets Argyrotoxos ("god of the silver bow"), Hecatebolos ("the shooter from afar"), Chrysaoros ("wearer of the golden sword"), and his statues are often equipped with the accoutrements of war. (Hence some have derived "Apollo" from απomicron;λλυναι, "to destroy.")

The fame of the Pythian oracle at Delphi, connected with the slaying of Python by the god immediately after his birth, gave especial prominence to the idea of Apollo as a god of prophecy. Python, always represented in the form of a snake, sometimes nameless, is the symbol of the old chthonian divinity whose home was the place of "enquiry" (πυθεσθαι). When Apollo Delphinius with his worshippers from Crete took possession of the earth-oracle Python, he received in consequence the name Pythius. That Python was no fearful monster, symbolizing the darkness of winter which is scattered by the advent of spring, is shown by the fact that Apollo was considered to have been guilty of murder in slaying it, and compelled to wander for a term of years and expiate his crime by servitude and purification. Possibly at Delphi and other places there was an old serpent-worship ousted by that of Apollo, which may account for expiation for the slaying of Python being considered necessary. In the solar explanation, the serpent is the darkness driven away by the rays of the sun. (On the Delphian cult of Apollo and its political significance, see Amphictyony, Delphi, Oracle; and Farnell, Cults, iv. pp. 179-218.) Oracular responses were also given at Claros near Colophon in Ionia by means of the wdter of a spring which inspired those who drank of it; at Patara in Lycia; and at Didyma near Miletus through the priestly family of the Branchidae. Apollo's oracles, which he did not deliver on his own initiative but as the mouthpiece of Zeus, were infallible, but the human mind was not always able to grasp their meaning; hence he is called Loxias ("crooked," "ambiguous"). To certain favoured mortals he communicated the gift of prophecy (Cassandra, the Cumaean sibyl, Helenus, Melampus and Epimenides). Although his favourite method was by word of mouth, yet signs were sometimes used; thus Calchas interpreted the flight of birds; burning offerings, sacrificial barley, the arrow of the god, dreams and the lot, all played their part in communicating the will of the gods.

Closely connected with the god of oracles was the god of the healing art, the oracle being frequently consulted in cases of sickness. These two functions are indicated by the titles Iatromantis ("physician and seer") and Oulios, probably meaning "health-giving" (so Suidas) rather than "destructive." This side of Apollo's character does not appear in Homer, where Paieon is mentioned as the physician of the gods. Here again, as in the case of Aristaeus and Carneius, the question arises whether Paean (or Paeon) was originally an epithet of Apollo, subsequently developed into an independent personality, or an independent deity merged in the later arrival (Farnell, Cults, iv. p. 234). According to Wilamowitz-Möllendorff in his edition of Isyllus, the epithet Maleatas alluded to above is also connected with the functions of the healing god, imported into Athens in the 4th century B.C. with other well-known health divinities. In this connexion, it is said to mean the "gentle one," who gave his name to the rock Malion or Maleas (O. Gruppe, Griechische Mythologie, ii. 1442) on the Gortynian coast. Apollo is further supposed to be the father of Asclepius (Aesculapius), whose ritual is closely modelled upon his. The healing god could also prevent disease and misfortune of all kinds: hence he is αλεξικακος ("averter of evil") and αποτροπαιος. Further, he is able to purify the guilty and to cleanse from sin (here some refer the epithet ιατρομαντις, in the sense of "physician of the soul"). Such a task can be fitly undertaken by Apollo, since he himself underwent purification after slaying Python. According to the Delphic legend, this took place in the laurel grove of Tempe, and after nine years of penance the god returned, as was represented in the festival called Stepterion or Septerion (see A. Mommsen, Delphika, 1878). Thus the old law of blood for blood, which only perpetuated the crime from generation to generation, gave way to the milder idea of the expiatory power of atonement for murder (cf. the court called τ&omicron επι Δελφινιω at Athens, which retained jurisdiction in cases where justifiable homicide was pleaded).

The same element of enthusiasm that affects the priestess of the oracle at Delphi produces song and music. The close connexion between prophecy and song is indicated in Homer (Odyssey, viii. 488), where Odysseus suggests that the lay of the fall of Troy by Demodocus was inspired by Apollo or the Muse. The metrical form of the oracular responses at Delphi, the important part played by the paean and the Pythian nomos in his ritual, contributed to make Apollo a god of song and music, friend and leader of the Muses (μουσαγετης). He plays the lyre at the banquets of the gods, and causes Marsyas to be flayed alive because he had boasted of his superior skill in playing the flute, and the ears of Midas to grow long because he had declared in favour of Pan, who contended that the flute was a better instrument than Apollo's favourite, the lyre.

A less important aspect of Apollo is that of a marine deity, due to the spread of his cult to the Greek colonies and islands. As such, his commonest name is Delphinius, the "dolphin god," in whose honour the festival Delphinia was celebrated in Attica. This cult probably originated in Crete, whence the god in the form of a dolphin led his Cretan worshippers to the Delphian shore, where he bade them erect an altar in his honour. He is Epibaterius and Apobaterius ("embarker" and "disembarker"), Nasiotas ("the islander"), Euryalus ("god of the broad sea"). Like Poseidon, he looks forth over his watery kingdom from lofty cliffs and promontories (ακταιος, and perhaps ακριτας).

These maritime cults of Apollo are probably due to his importance as the god of colonization, who accompanied emigrants on their voyage. As such he is αγητωρ ("leader"), οικιστης ("founder"), δωματιτης ("god of the home"). As Agyieus ("god of streets and ways"), in the form of a stone pillar with painted head, placed before the doors of houses, he let in the good and kept out the evil (see Farnell, Cults, iv. p. 150, who takes Agyieus to mean "leader"); on the epithet Prostaterius, he who "stands before the house," hence "protector," see G. M. Hirst in Journal of Hellenic Studies, xxii. (1902). Lastly, as the originator and protector of civil order, Apollo was regarded as the founder of cities and legislation. Thus, at Athens, Apollo Patroös was known as the protector of the lonians, and the Spartans referred the institutions of Lycurgus to the Delphic oracle.

It has been mentioned above that W. H. Roscher, in the article "Apollo" in his Lexikon der Mythologie, derives all the aspects and functions of Apollo from the conception of an original light- and sun-god. The chief objections to this are the following. It cannot be shown that on Greek soil Apollo originally had the meaning of a sun-god; in Homer, Aeschylus and Plato, the sun-god Helios is distinctly separated from Phoebus Apollo; the constant epithet Φοιβος, usually explained as the brightness of the sun, may equally well refer to his physical beauty or moral purity; λυκηγενης has already been noticed. It is not until the beginning of the 5th century B.C. that the identification makes its appearance. The first literary evidence is a fragment of Euripides (Phaëthon), in which it is especially characterized as an innovation. The idea was taken up by the Stoics, and in the Roman period generally accepted. But the fact of the gradual development of Apollo as a god of light and heaven, and his identification with foreign sun-gods, is no proof of an original Greek solar conception of him. Apollo-Helios must be regarded as "a late by-product of Greek religion" (Farnell, Cults, iv. p. 136; Wernicke in Pauly-Wissowa's Realencydopädie). For the manner in which the solar theory is developed, reference must be made to Roscher's article, but one legend may here be mentioned, since it helps to trace the spread of the cult of the god. It was said that Apollo soon after his birth spent a year amongst the Hyperboreans, who dwelt in a land of perpetual sunshine, before his return to Delphi. This return is explained as the second birth of the god and his victory over the powers of winter; the name Hyperboreans is explained as the "dwellers beyond the north wind." This interpretation is now, however, generally rejected in favour of that of H. L. Ahrens,--that Hyperborei is identical with the Perphereës ("the carriers"), who are described as the servants of Apollo, carriers of cereal offerings from one community to another (Herodotus iv. 33). This would point to the fact that certain settlements of Apolline worship along the northernmost border of Greece (Illyria, Thrace, Macedonia) were in the habit of sending offerings to the god to a centre of his worship farther south (probably Delphi), advancing by the route from Tempe through Thessaly, Pherae and Doris to Delphi; while others adopted the route through Illyria, Epirus, Dodona, the Malian gulf, Carystus in Euboea, and Tenos to Delos (Farnell, Cults, iv. p. 100).

Apollo was represented more frequently than any other deity in ancient art. As Apollo Agyieus he was shown by a simple conic pillar; the Apollo of Amyclae was a pillar of bronze surmounted by a helmeted head, with extended arms carrying lance and bow. There were also rude idols of him in wood (xoana), in which the human form was scarcely recognizable. In the 6th century, his statues of stone were naked, stiff and rigid in attitude, shoulders square, limbs strong and broad, hair falling down the back. In the riper period of art the type is softer, and Apollo appears in a form which seeks to combine manhood and eternal youth. His long hair is usually tied in a large knot above his forehead. The most famous statue of him is the Apollo Belvidere in the Vatican (found at Frascati, 1455), an imitation belonging to the early imperial period of a bronze statue representing him, with aegis in his left hand, driving back the Gauls from his temple at Delphi (279 B.C.), or, according to another view, fighting with the Pythian dragon. In the Apollo Citharoedus or Musagetes in the Vatican, he is crowned with laurel and wears the long, flowing robe of the Ionic bard, and his form is almost feminine in its fulness; in a statue at Rome of the older and more vigorous type he is naked and holds a lyre in his left hand; his right arm rests upon his head, and a griffin is seated at his side. The Apollo Sauroctonus (after Praxiteles), copied in bronze at the Villa Albani in Rome and in marble at Paris, is a naked, youthful, almost boyish figure, leaning against a tree, waiting to strike a lizard climbing up the trunk. The gigantic statue of Helios (the sun-god), "the colossus of Rhodes," by Chares of Lindus, one of the seven wonders of the world, is unknown to us. Bas-reliefs and painted vases reproduce the contests of Apollo with Tityus, Marsyas, and Heracles, the slaughter of the daughters of Niobe, and other incidents in his life.

Popular culture

Apollo Creed ("Rocky" movies) in popular culture.

The Roman equivalent of Apollo is...

Apollo!! yeah erm no **** on that one. shouldnt that be the greek equivalent instead of roman equivalent? (in the quick info bit on the right) (talk) 05:31, 31 August 2017 (UTC)

edit: ah its the name in both greek and roman, so might be worth having the roman info also on the right hand side (talk) 05:34, 31 August 2017 (UTC)

Improvements, questions and comments

This is at least the second time I read this article. I made some improvements to the text and the layout. I reorganized a few things also here (talk section). For some reason this section is rather messy and scattered. I would think that new entries should appear at the bottom and follow a chronological order but I see some entries are not. I have a few questions and comments.

1. "The conception that diseases and death come from invisible shots sent by supernatural beings, or magicians is common in Germanic and Norse mythology."

If Germanic mythology includes Norse mythology what's the point of saying "Germanic and Norse"? It sounds redundant.

2. "Only some small parts have been found, but the capitals had floral ornament."

Why use "but"? There should be a contrast which is evidently not there. But is a disjunctive conjunction. It links two sentences creating a contrast as the first transitions to the second.

3. "The construction ceased and then it was restarted in 330 BC."


4. "The temple was built in 120 B.V"

What does that mean? Is it "B.C."?

5. The section on Greek temples often says the a temple was "probably" dedicated to Apollo. If not sufficient proof is available, there should be a section that lists Greek temples that were "probably dedicated to Apollo.

6. The list of Estruscan and Roman temples should be split into two. Etruscans and Romans were two distinct civilizations.

7. For all the temples, it would be nice to list the ones that still exist and that stand first, then list all the ones that are now only ruins.

8. "Apollo killed Python but had to be punished for it, since Python was a child of Gaia."

What was the punishment?

9. "In the last oracle is mentioned that the "water which could speak", has been lost for ever."

Is that supposed to be "forever"?

10. If Hestia was unsuccessfully wooed then she should not be listed under "Consorts and children: extended list".

11. The sentence "The Greek architects and sculptors were always trying to find the mathematical relation, that would lead to the esthetic perfection." is followed by "(canon)." That just doesn't look right.

ICE77 (talk) 00:52, 17 September 2017 (UTC)

Disambiguation links

I've added a link to Apollo 11 to the disambiguation hatnote, as a likely target page for readers who enter "Apollo" in the search box. I've also moved Phoebus (disambiguation) to "See also" for the sake of concison, since that term is not heavily used in the article, nor is the page much visited. See these relevant page view statistics. —Sangdeboeuf (talk) 09:30, 15 December 2017 (UTC)

The first link has been changed to Apollo program to make the hatnote less wordy, while still allowing readers to easily find the Apollo 11 article by clicking through. —Sangdeboeuf (talk) 12:32, 25 December 2017 (UTC)

External links modified (December 2017)

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Kidnapping, chthonic assailants and recurring theme

1. "It is also stated that Hera kidnapped Eileithyia, the goddess of childbirth, to prevent Leto from going into labor. The other gods tricked Hera into letting her go by offering her a necklace of amber 9 yards or 8.2 meters long."

What is the source?

2a. What is the sources for the slaying of Python?

2b. What was the punishment for killing Python?

3a. What is the sources for the slaying of Tityos?

3b. According to the article on Leto Tityos "was laid low by the arrows of Apollo and/or Artemis" which I interpret as "killed by Apollo and/or Artemis". This article says that Zeus "hurled Tityos down to Tartarus". I see a few contradictions.

3c. "There, he was pegged to the rock floor, covering an area of 9 acres (36,000 m2), where a pair of vultures feasted daily on his liver."

Are the numbers really part of the source? Is the information really necessary? Is this a recurring theme like the theft of fire (Prometheus) or the creation of man from clay (Prometheus and worldwide mythologies)?

ICE77 (talk) 23:53, 19 February 2018 (UTC)

Inconsistencies of the story of Hermes, Apollo and the lyre

I read the original passage of the story of Hermes, Apollo and the lyre. The summary of the story in this article is incorrect for the following reasons:

1. Hermes escaped from the cave at night but I do not see an indication Maia was asleep.

2. He killed the tortoise, made the lyre and then ran past Thessaly to Pieria to steal Apollo's cattle. He did not run, then steal, then killed the tortoise in the cave and made the lyre with sheep guts.

3. I do not see any indication Maia disagrees with Apollo or that Zeus intervenes or that Zeus saw the events or sided with Apollo. In fact, Maia does not disagree with Apollo, Zeus does not intervene or sides with Apollo. Zeus orders Hermes and Apollo to find the cattle of Apollo.

The proper summary of the story, probably my favorite in Greek mythology is the following:

According to the Homeric Hymn to Hermes (IV, 1-506) Maia had been secretly impregnated by Zeus and Hermes was born on Mount Cyllene in Arcadia. Maia wrapped the infant in blankets but Hermes escaped overnight. In the cave, he found a tortoise, killed it and removed the insides. After that he used the shell of the tortoise, stretched ox hide across it and seven strings of sheep guts to make the first lyre. Hermes tested the instrument with great satisfaction. He ran past Thessaly to the mountains of Pieria where Apollo was grazing his cattle. Then he stole fifty of his cows and took them to the river Alpheus covering their tracks and eventually sacrificed two of them to the gods. Hermes reentered the cave silently before the end of the night and replaced himself in the blankets Maia wrapped him in with the lyre in his left hand but Maia noticed him. Apollo searched for his cattle near Pylos and appeared at the cave of Maia and Hermes. Upset at Hermes, he threatened him and demanded an explanation from the infant who replied to know nothing about Apollo’s cattle and that he was merely a baby. After some quarreling Apollo and Hermes visited Olympus and took the matter to their father Zeus who intervened and ordered his sons to go find the cattle. Back in Pylos Hermes went to the cave where he hid Apollo’s cattle and then began to play music on the lyre he had invented producing beautiful sounds. Apollo, a god of music, started to sing and fell immediately in love with the instrument. He then decided to settle the quarrel peacefully and to come to a resolution. The two exchanged compliments on their musical skills and Hermes offered his lyre to Apollo who tried it with pleasure. The gods then went back to Olympus where they met Zeus who was pleased Apollo and Hermes made peace.

I suggest to replace the current synopsis with the above which is consistent with the Homeric Hymn to Hermes.

ICE77 (talk) 07:50, 18 March 2018 (UTC)

Semi-protected edit request on 30 April 2018

Caeccles (talk) 17:26, 30 April 2018 (UTC)

Get rid of the naked and inappropriate things, like the pictures

You are clearly new here. Per WP:UNCENSORED, the images can and should be kept. They are absolutely vital for a complete understanding of Apollo and to remove them would severely diminish the encyclopedic usefulness of the article. In any case, classical paintings and sculptures by renowned artists are hardly what a person would typically call pornography. Even then, the images used in this article are certainly nowhere close to being the most obscene images we have in our articles; the articles vulva and human penis both have up-close photographs of their respective genitalia used as their main images. --Katolophyromai (talk) 17:35, 30 April 2018 (UTC)

Semi-protected edit request on 13 June 2018

Apollo is not the god of medicine!! That is Asclepius. Please remove "god of medicine" in the small description. Erikwang754 (talk) 15:35, 13 June 2018 (UTC)

Apollo is a god of medicine; the article is accurate. He probably started out as a god of plague and eventually became invoked as a god of healing because of belief in apotropaic magic. Apollo's son Asclepius was also a god of medicine. The Greeks often believed in deities whose domains overlapped. --Katolophyromai (talk) 15:45, 13 June 2018 (UTC)

Apollo's male lovers

I've seen Leucates being added to the list of make lovers, but I haven't seen it in any of the texts, even in the one that was stated as the source. "The rock of Leukade received its name from Leukos, the companion of Odysseus, who was originally from Zakynthos and who was, says the Poet, killed by Antiphos; this is the person, it is said, who raised the temple of Apollon Leukates" (Ptolemy Hephaestion, New History Book 7 (summary from Photius, Myriobiblon 190) - nowhere is it stated that Apollo and Leucates were lovers. I would like to see the text if it exists at all. I have similar doubts in the case of Clarus. Clarus seems to have been only a temple or oracle of Apollo, not a lover. Shachi77 (talk) 13:41, 22 September 2018 (UTC)


change ((Python)) to ((Python (mythology)|Python))

 Done. Deor (talk) 18:44, 18 November 2018 (UTC)


I think that Adiga77, among other things, is adding far too many images to this article. Does anyone else think that the article is becoming overloaded with images? Deor (talk) 21:22, 20 November 2018 (UTC)

Hello! Yes I've been working a lot on this page, adding as much content (with reliable source) possible, because this is after all an encyclopedia. Since I thought it it would get monotonous and a little straining for a reader to read through that much of textual content, I found it to be a good idea to add images that are available for use in between paragraphs that are long. However, if you think I'm adding too many images, do remove the ones you find unnecessary. I'll go through the entire page and remove a few images as well. While at it, is there an image limit that I don't know of? Thank you. Adiga77 8:24, 21 November 2018 (IST)

One rule of thumb that I use is that there should not be so many images that it's impossible for them to be displayed next to the text they illustrate (as in the "Mythology" section of this article, where, for example, the three different images of artworks depicting Latona and the baby Apollo push everything else too far down). We don't need to use everything that's available on Commons; I think that one well-chosen image to illustrate each event in Apollo's "biography" is enough. Advice on image use and placement is available at WP:PIC and MOS:IMAGES. Deor (talk) 16:09, 21 November 2018 (UTC)
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