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Greek Gods, Apollo

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Apollo is a multi-talented greek god of prophecy, music, intellectual pursuits, healing, illness, and sometimes the sun. often at odds with the brain Writers, beardless Apollo his half-brother, hedonistic Dionysus, god of wine.

Leto (Latona) and Zeus (Jupiter) are the parents of a versatile god Apollo and his twin sister Artemis (Diana), the hunter virgin.
Apollo is depicted as a beardless youth (Ephèbe). His attributes are the tripod, omphalos, lyre, bow and arrows, laurel, hawk, raven or crow, swan, the lion, eggs, snakes, mice, grasshoppers, and Griffin.

Although often associated with the sun, Apollo was not originally a sun god. In Homer, Apollo is the god of prophecy and pests. There is also a warrior of the Trojan War. [Gods in the Iliad shows how the gods favor.] Elsewhere Apollo is a god of healing and the arts – especially music (Apollo taught Orpheus playing the lyre) – archery, agriculture. His arrows can send the plague, as is the case in Paper I. Iliad

Apollo’s Mates:

Apollo mated with many women and some men. He was not sure to resist his advances. When the light Cassandra refused him, he punished her by making it impossible for people to believe her prophecies. When Daphne tried to reject Apollo, his father “helped” by his sound is transformed into a laurel.Apollo created mostly men, including Asclepius.

 

Apollo becomes a work:

Apollo is a god of healing. Transmitting this power to his son Asclepius, who took advantage of its ability to heal by raising the dead men. Zeus punished him by hitting Aesculapius with a thunderbolt. Apollo retaliated by killing the Cyclopes, who had created a ray.

Zeus punished Apollo, who cited his years of forced labor, which he spent as a shepherd and a king Admetus deadly. Alcestis of Euripides’ tragedy for the premium paid for the Apollo Admetus.

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Apollo in the Trojan War:

The Trojan War was a watershed event for the Greeks. In the Iliad (attributed to Homer), Zeus attempts to maintain neutrality during the war, but the other gods and goddesses take sides.

Apollo and his sister Artemis to side with the Trojans in the Trojan War. In the first book of the Iliad, Apollo is angry with the Greeks for refusing to return the girl to his priest Crises. To punish, showers god of the Greeks with arrows of pestilence, plague, perhaps because the Apollo is sending a specific aspect related to the mouse, a kind of Apollo, the god mouseY.

Homeric Hymn to Pythian Apollo:

It is a hymn called Homeric Hymn to Pythian Apollo, because it has been attributed to Homer, written in honor of Apollo, who killed the python. There is another Homeric Hymn to Apollo Delians, Delos honor, his hometown.

Apollo and the laurel wreath of victory:

Apollo killed the python, has been involved musically with another god Pan, and insulted other god, the god of love (Eros / Amor / Love). After the last, Cupid shot his arrows with a special love of Apollo was a disastrous, unrequited. Daphne, the object of his love, the metamorphosis into a laurel tree to avoid it. Laurel leaves was used to crown the victors of the Pythian Games.Apollo penalty for the crime of murder Python is associated with laurel leaves, as well.

Apollo Century Culture 20:

The United States has used the name of the Greek god Apollo for the Apollo program of NASA (1963 – 1972) whose aim was to take people to the moon.

Apollo is also a memorable presence of the original Star Trek television series, in which he tried to find the faithful.Apollo has many features, but it was not originally the sun god Helios Chariot-riding. He was the god of prophecy, healing, music, archery, light and truth, the twin brother of Artemis (in greek) or Diana (Rome), which was associated with the moon.

Perhaps the first reference to Apollo the sun god Helios occur in the surviving fragments of Euripides ‘Phaethon’. Phaeton was one of the coaches, and Homer, the goddess of the dawn, Eos. E ‘was also the name of the son of the sun god, who foolishly drove his father’s sun chariot and died in privilege.

In the Hellenistic and Roman literature, Apollo is associated with the sun. firm connection with the sun can be attributed to Ovid’s Metamorphoses popular American (43 BC – 17 AD).

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Ephesus History: The Prytaneion of Ephesus, Turkey

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Since its discovery in 1955, the Prytaneion of Ephesos, and its appearance, function and relationship to the neighbouring administrative quarter, have been a focus of research at Ephesos. Due to the fact that it was not possible to evaluate fully the building and its stratigraphic findings after its excavation, the individual building phases, its structure and the later usage of the area had not been satisfactorily clarified.

  

 

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The newly – conceived research project at the Prytaneion included, under consideration of the results of the old excavations, a fundamental analysis of the structure’s architectural state and its fittings.  

The study of the structure was thereby supported by a far – reaching archaeological investigation of the site, which should define the individual construction phases and post – construction periods of usage and identify a possible precursor of the structure.  

Furthermore, the building underwent a cultura l- historical analysis, which would shed light on its architectonic and functional relationship to the adjoining administrative quarter. Comparative studies on other Prytaneia of Asia Minor provided specific characteristics of this type of building. 

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The 1.170 m² large Prytaneion of Ephesos was constructed in the Augustan period and has a clearly defined floor plan that was only altered in Late Antiquity: The entrance to the south of the building leads into the 18 × 22 m measuring courtyard in the form of a triporticus of Ionic order. The imposing Doric façade of the 7 × 22 m large stoa that is situated to the north of the courtyard leads into the heart of the prytaneion. The columns of this stoa were restored and set up in the 1960s. The 13,50 × 13,50 m large ‘Hestia Hall’ to the north-east of the building could be accessed through the hall. A 13,50 × 4 m large room (rooms 2, 3, 4) to the north of the ‘Hestia Hall’ was closed off in Late Antiquity. To the west of the ‘Hestia Hall’ originally two rooms were located, measuring 8 × 6,50 m (room 6, in the south) and 9 × 6,50 m (room 5, in the north). The northern part of room 5 was divided into two smaller room sections in Late Antiquity (room 5A and 5B). 

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According to the epigraphic material, indicating that the building was the sanctuary of Hestia Boulaia, we are dealing with one of the very few securely identified Prytaneia of the ancient world. The interpretation of the building as a Prytaneion is supported by its integration into the city, i. e. right on the ‘State Agora’, the political center of the city, as well as through its immediate proximity to the bouleuterion. In the Prytaneion of Ephesos many of the important functions of such an institution can be verified: Among these are the home of the hearth of Hestia, the seat of the prytaneis as well as the reception and provision of meals for honored citizens financed by the government.

The functional analysis of the separate rooms of the Prytaneion demonstrates that in addition to this main function the building had incorporated many other functions:
In addition to the cult of Hestia Boulaia, the Prytaneion was home to numerous other cults. Demeter Karpophoros and her daughter Kore, Sosipolis, Apollon Klarios, Apollon Manteios, Theos Kinnaios, Tyche and the personified holy fire are attested. They demonstrate the immense cultic and religious importance of the building that was intensified especially after the early 2nd century A.D. through the integration of these new cults.

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Hestia Boulaia and the afore mentioned secondary cults, the Ephesian Prytaneion seems to have served as a dependence of the Artemision indicated by the essential meaning and presence of Artemis Ephesia in the building.
After a series of smaller modifications the Augustan edifice had been substantially rebuilt in the middle of the 3rd century. In the 4th century the building was abandoned and its building material gradually transported to the lower ‘Curetes Street’ and re-used as spoils.
 
The building was drastically altered during the 5th and 6th century and in the following used as an area for craftsmen and simple residential structures. The existence of a water reservoir in rooms 3 and 4 in connection with its usage through craftsmen was attested from the 5th century up until the middle of the 7th century.

  

The research resumed at the Prytaneion beginning in January 2007 with the aim of filling a gap in Ephesian research history and concentrated on one of the most important buildings in the administrative centre of the city, in a region in which fundamental questions of topography and chronology are still unanswered.

The final results of this project decisively enrich our knowledge concerning these questions, and form a significant contribution to the understanding of urban, architectural, and cultural processes.

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