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Today, thanks to Paris' cosmopolitan population, every French regional cuisine and almost every national cuisine in the world can be found there; the city has more than 9,000 restaurants. The Michelin Guide has been a standard guide to French restaurants since 1900, awarding its highest award, three stars, to the best restaurants in France. In 2015, of the 29 Michelin three-star restaurants in France, nine are located in Paris. These include both restaurants which serve classical French cuisine, such as L'Ambroisie in the Place des Vosges, and those which serve non-traditional menus, such as L'Astrance, which combines French and Asian cuisines. Several of France's most famous chefs, including Pierre Gagnaire, Alain Ducasse, Yannick Alléno and Alain Passard, have three-star restaurants in Paris.
In addition to the classical restaurants, Paris has several other kinds of traditional eating places. The café arrived in Paris in the 17th century, when the beverage was first brought from Turkey, and by the 18th century Parisian cafés were centres of the city's political and cultural life. The Cafe Procope on the Left Bank dates from this period. In the 20th century, the cafés of the Left Bank, especially Café de la Rotonde and Le Dôme Café in Montparnasse and Café de Flore and Les Deux Magots on Boulevard Saint Germain, all still in business, were important meeting places for painters, writers and philosophers. A bistro is a type of eating place loosely defined as a neighbourhood restaurant with a modest decor and prices and a regular clientele and a congenial atmosphere. Its name is said to have come in 1814 from the Russian soldiers who occupied the city; "bistro" means "quickly" in Russian, and they wanted their meals served rapidly so they could get back their encampment. Real bistros are increasingly rare in Paris, due to rising costs, competition from cheaper ethnic restaurants, and different eating habits of Parisian diners. A brasserie originally was a tavern located next to a brewery, which served beer and food at any hour. Beginning with the Paris Exposition of 1867; it became a popular kind of restaurant which featured beer and other beverages served by young women in the national costume associated with the beverage, particular German costumes for beer. Now brasseries, like cafés, serve food and drinks throughout the day.
Paris has been an international capital of high fashion since the 19th century, particularly in the domain of haute couture, clothing hand-made to order for private clients. It is home of some of the largest fashion houses in the world, including Dior and Chanel, and of many well-known fashion designers, including Karl Lagerfeld, Jean-Paul Gaultier, Christophe Josse and Christian Lacroix. Paris Fashion Week, held in January and July in the Carrousel du Louvre and other city locations, is among the top four events of the international fashion calendar, along with the fashion weeks in Milan, London and New York. Paris is also the home of the world's largest cosmetics company, L'Oréal, and three of the five top global makers of luxury fashion accessories; Louis Vuitton, Hermés and Cartier.
The Paris region hosts France's highest concentration of the grandes écoles – 55 specialised centres of higher-education outside the public university structure. The prestigious public universities are usually considered grands établissements. Most of the grandes écoles were relocated to the suburbs of Paris in the 1960s and 1970s, in new campuses much larger than the old campuses within the crowded city of Paris, though the École Normale Supérieure has remained on rue d'Ulm in the 5th arrondissement. There are a high number of engineering schools, led by the Paris Institute of Technology which comprises several colleges such as École Polytechnique, École des Mines, AgroParisTech, Télécom Paris, Arts et Métiers, and École des Ponts et Chaussées. There are also many business schools, including HEC, INSEAD, ESSEC, and ESCP Europe. The administrative school such as ENA has been relocated to Strasbourg, the political science school Sciences-Po is still located in Paris' 7th arrondissement and the most prestigious university of economics and finance, Paris-Dauphine, is located in Paris' 16th. The Parisian school of journalism CELSA department of the Paris-Sorbonne University is located in Neuilly-sur-Seine. Paris is also home to several of France's most famous high-schools such as Lycée Louis-le-Grand, Lycée Henri-IV, Lycée Janson de Sailly and Lycée Condorcet. The National Institute of Sport and Physical Education, located in the 12th arrondissement, is both a physical education institute and high-level training centre for elite athletes.
The Bibliothèque nationale de France (BnF) operates public libraries in Paris, among them the François Mitterrand Library, Richelieu Library, Louvois, Opéra Library, and Arsenal Library. There are three public libraries in the 4th arrondissement. The Forney Library, in the Marais district, is dedicated to the decorative arts; the Arsenal Library occupies a former military building, and has a large collection on French literature; and the Bibliothèque historique de la ville de Paris, also in Le Marais, contains the Paris historical research service. The Sainte-Geneviève Library is in 5th arrondissement; designed by Henri Labrouste and built in the mid-1800s, it contains a rare book and manuscript division. Bibliothèque Mazarine, in the 6th arrondissement, is the oldest public library in France. The Médiathèque Musicale Mahler in the 8th arrondissement opened in 1986 and contains collections related to music. The François Mitterrand Library (nicknamed Très Grande Bibliothèque) in the 13th arrondissement was completed in 1994 to a design of Dominique Perrault and contains four glass towers.
There are several academic libraries and archives in Paris. The Sorbonne Library in the 5th arrondissement is the largest university library in Paris. In addition to the Sorbonne location, there are branches in Malesherbes, Clignancourt-Championnet, Michelet-Institut d'Art et d'Archéologie, Serpente-Maison de la Recherche, and Institut des Etudes Ibériques. Other academic libraries include Interuniversity Pharmaceutical Library, Leonardo da Vinci University Library, Paris School of Mines Library, and the René Descartes University Library.
Like the rest of France, Paris has been predominantly Roman Catholic since the early Middle Ages, though religious attendance is now low. A majority of Parisians are still nominally Roman Catholic. According to 2011 statistics, there are 106 parishes and curates in the city, plus separate parishes for Spanish, Polish and Portuguese Catholics. There are an additional 10 Eastern Orthodox parishes, and bishops for the Armenian and Ukrainian Orthodox Churches. In addition there are eighty male religious orders and 140 female religious orders in the city, as well as 110 Catholic schools with 75,000 students.
Almost all Protestant denominations are represented in Paris, with 74 evangelical churches from various denominations, including 21 parishes of the United Protestant Church of France and two parishes of the Church of Jesus Christ of the Latter-Day Saints. There are several important churches for the English-speaking community: the American Church in Paris, founded in 1814, was the first American church outside the United States; the current church was finished in 1931. The Saint George's Anglican Church in the 16th arrondissement is the principal Anglican church in the city.
During the Middle Ages, Paris was a center of Jewish learning with famous Talmudic scholars, such as Yechiel of Paris who took part in the Disputation of Paris between Christian and Jewish intellectuals. The Parisian Jewish community was victim of persecution, alternating expulsions and returns, until France became the first country in Europe to emancipate its Jewish population during the French Revolution. Although 75% of the Jewish population in France survived the Holocaust during World War II, half the city's Jewish population perished in Nazi concentration camps, while some others fled abroad. A large migration of North Africa Sephardic Jews settled Paris in the 1960s, and represent most of the Paris Jewish community today. There are currently 83 synagogues in the city; The Marais-quarter Agoudas Hakehilos Synagogue, built in 1913 by architect Hector Guimard, is a Paris landmark.
The Pagode de Vincennes Buddhist temple, near Lake Daumesnil in the Bois de Vincennes, is the former Cameroon pavilion from the 1931 Paris Colonial Exposition. It hosts several different schools of Buddhism, and does not have a single leader. It shelters the biggest Buddha statue in Europe, more than nine metres high. There are two other small temples located in the Asian community in the 13th arrondissement. A Hindu temple, dedicated to Ganesh, on Rue Pajol in the 18th arrondissement, opened in 1985.
Paris' most popular sport clubs are the association football club Paris Saint-Germain F.C. and the rugby union club Stade Français. The 80,000-seat Stade de France, built for the 1998 FIFA World Cup, is located just north of Paris in the commune of Saint-Denis. It is used for football, rugby union and track and field athletics. It hosts the French national football team for friendlies and major tournaments qualifiers, annually hosts the French national rugby team's home matches of the Six Nations Championship, and hosts several important matches of the Stade Français rugby team. In addition to Paris Saint-Germain FC, the city has a number of other amateur football clubs: Paris FC, Red Star, RCF Paris and Stade Français Paris.
Paris is a major rail, highway, and air transport hub. The Syndicat des transports d'Île-de-France (STIF), formerly Syndicat des transports parisiens (STP), oversees the transit network in the region. The syndicate coordinates public transport and contracts it out to the RATP (operating 347 bus lines, the Métro, eight tramway lines, and sections of the RER), the SNCF (operating suburban rails, one tramway line and the other sections of the RER) and the Optile consortium of private operators managing 1,176 bus lines.
In addition, the Paris region is served by a light rail network of nine lines, the tramway: Line T1 runs from Asnières-Gennevilliers to Noisy-le-Sec, line T2 runs from Pont de Bezons to Porte de Versailles, line T3a runs from Pont du Garigliano to Porte de Vincennes, line T3b runs from Porte de Vincennes to Porte de la Chapelle, line T5 runs from Saint-Denis to Garges-Sarcelles, line T6 runs from Châtillon to Velizy, line T7 runs from Villejuif to Athis-Mons, line T8 runs from Saint-Denis to Épinay-sur-Seine and Villetaneuse, all of which are operated by the Régie Autonome des Transports Parisiens, and line T4 runs from Bondy RER to Aulnay-sous-Bois, which is operated by the state rail carrier SNCF. Five new light rail lines are currently in various stages of development.
Paris is a major international air transport hub with the 4th busiest airport system in the world. The city is served by three commercial international airports: Paris-Charles de Gaulle, Paris-Orly and Beauvais-Tillé. Together these three airports recorded traffic of 96.5 million passengers in 2014. There is also one general aviation airport, Paris-Le Bourget, historically the oldest Parisian airport and closest to the city centre, which is now used only for private business flights and air shows.
Orly Airport, located in the southern suburbs of Paris, replaced Le Bourget as the principal airport of Paris from the 1950s to the 1980s. Charles de Gaulle Airport, located on the edge of the northern suburbs of Paris, opened to commercial traffic in 1974 and became the busiest Parisian airport in 1993. Today it is the 4th busiest airport in the world by international traffic, and is the hub for the nation's flag carrier Air France. Beauvais-Tillé Airport, located 69 km (43 mi) north of Paris' city centre, is used by charter airlines and low-cost carriers such as Ryanair.
Paris in its early history had only the Seine and Bièvre rivers for water. From 1809, the Canal de l'Ourcq provided Paris with water from less-polluted rivers to the north-east of the capital. From 1857, the civil engineer Eugène Belgrand, under Napoleon III, oversaw the construction of a series of new aqueducts that brought water from locations all around the city to several reservoirs built atop the Capital's highest points of elevation. From then on, the new reservoir system became Paris' principal source of drinking water, and the remains of the old system, pumped into lower levels of the same reservoirs, were from then on used for the cleaning of Paris' streets. This system is still a major part of Paris' modern water-supply network. Today Paris has more than 2,400 km (1,491 mi) of underground passageways dedicated to the evacuation of Paris' liquid wastes.
Paris today has more than 421 municipal parks and gardens, covering more than 3,000 hectares and containing more than 250,000 trees. Two of Paris' oldest and most famous gardens are the Tuileries Garden, created in 1564 for the Tuileries Palace, and redone by André Le Nôtre between 1664 and 1672, and the Luxembourg Garden, for the Luxembourg Palace, built for Marie de' Medici in 1612, which today houses the French Senate. The Jardin des Plantes was the first botanical garden in Paris, created in 1626 by Louis XIII's doctor Guy de La Brosse for the cultivation of medicinal plants.
Between 1853 and 1870, the Emperor Napoleon III and the city's first director of parks and gardens, Jean-Charles Alphand, created the Bois de Boulogne, the Bois de Vincennes, Parc Montsouris and the Parc des Buttes-Chaumont, located at the four points of the compass around the city, as well as many smaller parks, squares and gardens in the Paris' quarters. Since 1977, the city has created 166 new parks, most notably the Parc de la Villette (1987), Parc André Citroën (1992), and Parc de Bercy (1997). One of the newest parks, the Promenade des Berges de la Seine (2013), built on a former highway on the Left Bank of the Seine between the Pont de l'Alma and the Musée d'Orsay, has floating gardens and gives a view of the city's landmarks.
In Paris' Roman era, its main cemetery was located to the outskirts of the Left Bank settlement, but this changed with the rise of Catholicism, where most every inner-city church had adjoining burial grounds for use by their parishes. With Paris' growth many of these, particularly the city's largest cemetery, les Innocents, were filled to overflowing, creating quite unsanitary conditions for the capital. When inner-city burials were condemned from 1786, the contents of all Paris' parish cemeteries were transferred to a renovated section of Paris' stone mines outside the "Porte d'Enfer" city gate, today place Denfert-Rochereau in the 14th arrondissement. The process of moving bones from Cimetière des Innocents to the catacombs took place between 1786 and 1814; part of the network of tunnels and remains can be visited today on the official tour of the catacombs.
After a tentative creation of several smaller suburban cemeteries, the Prefect Nicholas Frochot under Napoleon Bonaparte provided a more definitive solution in the creation of three massive Parisian cemeteries outside the city limits. Open from 1804, these were the cemeteries of Père Lachaise, Montmartre, Montparnasse, and later Passy; these cemeteries became inner-city once again when Paris annexed all neighbouring communes to the inside of its much larger ring of suburban fortifications in 1860. New suburban cemeteries were created in the early 20th century: The largest of these are the Cimetière parisien de Saint-Ouen, the Cimetière parisien de Pantin (also known as Cimetière parisien de Pantin-Bobigny, the Cimetière parisien d'Ivry, and the Cimetière parisien de Bagneux).[citation needed] Some of the most famous people in the world are buried in Parisian cemeteries.
Health care and emergency medical service in the city of Paris and its suburbs are provided by the Assistance publique - Hôpitaux de Paris (AP-HP), a public hospital system that employs more than 90,000 people (including practitioners, support personnel, and administrators) in 44 hospitals. It is the largest hospital system in Europe. It provides health care, teaching, research, prevention, education and emergency medical service in 52 branches of medicine. The hospitals receive more than 5.8 million annual patient visits.
Paris and its close suburbs is home to numerous newspapers, magazines and publications including Le Monde, Le Figaro, Libération, Le Nouvel Observateur, Le Canard enchaîné, La Croix, Pariscope, Le Parisien (in Saint-Ouen), Les Échos, Paris Match (Neuilly-sur-Seine), Réseaux & Télécoms, Reuters France, and L'Officiel des Spectacles. France's two most prestigious newspapers, Le Monde and Le Figaro, are the centrepieces of the Parisian publishing industry. Agence France-Presse is France's oldest, and one of the world's oldest, continually operating news agencies. AFP, as it is colloquially abbreviated, maintains its headquarters in Paris, as it has since 1835. France 24 is a television news channel owned and operated by the French government, and is based in Paris. Another news agency is France Diplomatie, owned and operated by the Ministry of Foreign and European Affairs, and pertains solely to diplomatic news and occurrences.
The most-viewed network in France, TF1, is in nearby Boulogne-Billancourt; France 2, France 3, Canal+, France 5, M6 (Neuilly-sur-Seine), Arte, D8, W9, NT1, NRJ 12, La Chaîne parlementaire, France 4, BFM TV, and Gulli are other stations located in and around the capital. Radio France, France's public radio broadcaster, and its various channels, is headquartered in Paris' 16th arrondissement. Radio France Internationale, another public broadcaster is also based in the city. Paris also holds the headquarters of the La Poste, France's national postal carrier.
Apollo (Attic, Ionic, and Homeric Greek: Ἀπόλλων, Apollōn (GEN Ἀπόλλωνος); Doric: Ἀπέλλων, Apellōn; Arcadocypriot: Ἀπείλων, Apeilōn; Aeolic: Ἄπλουν, Aploun; Latin: Apollō) is one of the most important and complex of the Olympian deities in classical Greek and Roman religion and Greek and Roman mythology. The ideal of the kouros (a beardless, athletic youth), Apollo has been variously recognized as a god of music, truth and prophecy, healing, the sun and light, plague, poetry, and more. Apollo is the son of Zeus and Leto, and has a twin sister, the chaste huntress Artemis. Apollo is known in Greek-influenced Etruscan mythology as Apulu.
As the patron of Delphi (Pythian Apollo), Apollo was an oracular god—the prophetic deity of the Delphic Oracle. Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius, yet Apollo was also seen as a god who could bring ill-health and deadly plague. Amongst the god's custodial charges, Apollo became associated with dominion over colonists, and as the patron defender of herds and flocks. As the leader of the Muses (Apollon Musegetes) and director of their choir, Apollo functioned as the patron god of music and poetry. Hermes created the lyre for him, and the instrument became a common attribute of Apollo. Hymns sung to Apollo were called paeans.
In Hellenistic times, especially during the 3rd century BCE, as Apollo Helios he became identified among Greeks with Helios, Titan god of the sun, and his sister Artemis similarly equated with Selene, Titan goddess of the moon. In Latin texts, on the other hand, Joseph Fontenrose declared himself unable to find any conflation of Apollo with Sol among the Augustan poets of the 1st century, not even in the conjurations of Aeneas and Latinus in Aeneid XII (161–215). Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 3rd century CE.
The etymology of the name is uncertain. The spelling Ἀπόλλων (pronounced [a.pól.lɔːn] in Classical Attic) had almost superseded all other forms by the beginning of the common era, but the Doric form Apellon (Ἀπέλλων), is more archaic, derived from an earlier Ἀπέλjων. It probably is a cognate to the Doric month Apellaios (Ἀπελλαῖος), and the offerings apellaia (ἀπελλαῖα) at the initiation of the young men during the family-festival apellai (ἀπέλλαι). According to some scholars the words are derived from the Doric word apella (ἀπέλλα), which originally meant "wall," "fence for animals" and later "assembly within the limits of the square." Apella (Ἀπέλλα) is the name of the popular assembly in Sparta, corresponding to the ecclesia (ἐκκλησία). R. S. P. Beekes rejected the connection of the theonym with the noun apellai and suggested a Pre-Greek proto-form Apalyun.
Several instances of popular etymology are attested from ancient authors. Thus, the Greeks most often associated Apollo's name with the Greek verb ἀπόλλυμι (apollymi), "to destroy". Plato in Cratylus connects the name with ἀπόλυσις (apolysis), "redemption", with ἀπόλουσις (apolousis), "purification", and with ἁπλοῦν ([h]aploun), "simple", in particular in reference to the Thessalian form of the name, Ἄπλουν, and finally with Ἀειβάλλων (aeiballon), "ever-shooting". Hesychius connects the name Apollo with the Doric ἀπέλλα (apella), which means "assembly", so that Apollo would be the god of political life, and he also gives the explanation σηκός (sekos), "fold", in which case Apollo would be the god of flocks and herds. In the Ancient Macedonian language πέλλα (pella) means "stone," and some toponyms may be derived from this word: Πέλλα (Pella, the capital of Ancient Macedonia) and Πελλήνη (Pellēnē/Pallene).
A number of non-Greek etymologies have been suggested for the name, The Hittite form Apaliunas (dx-ap-pa-li-u-na-aš) is attested in the Manapa-Tarhunta letter, perhaps related to Hurrian (and certainly the Etruscan) Aplu, a god of plague, in turn likely from Akkadian Aplu Enlil meaning simply "the son of Enlil", a title that was given to the god Nergal, who was linked to Shamash, Babylonian god of the sun. The role of Apollo as god of plague is evident in the invocation of Apollo Smintheus ("mouse Apollo") by Chryses, the Trojan priest of Apollo, with the purpose of sending a plague against the Greeks (the reasoning behind a god of the plague becoming a god of healing is of course apotropaic, meaning that the god responsible for bringing the plague must be appeased in order to remove the plague).
As sun-god and god of light, Apollo was also known by the epithets Aegletes (/əˈɡliːtiːz/ ə-GLEE-teez; Αἰγλήτης, Aiglētēs, from αἴγλη, "light of the sun"), Helius (/ˈhiːliəs/ HEE-lee-əs; Ἥλιος, Helios, literally "sun"), Phanaeus (/fəˈniːəs/ fə-NEE-əs; Φαναῖος, Phanaios, literally "giving or bringing light"), and Lyceus (/laɪˈsiːəs/ ly-SEE-əs; Λύκειος, Lykeios, from Proto-Greek *λύκη, "light"). The meaning of the epithet "Lyceus" later became associated with Apollo's mother Leto, who was the patron goddess of Lycia (Λυκία) and who was identified with the wolf (λύκος), earning him the epithets Lycegenes (/laɪˈsɛdʒəniːz/ ly-SEJ-ə-neez; Λυκηγενής, Lukēgenēs, literally "born of a wolf" or "born of Lycia") and Lycoctonus (/laɪˈkɒktənəs/ ly-KOK-tə-nəs; Λυκοκτόνος, Lykoktonos, from λύκος, "wolf", and κτείνειν, "to kill"). As god of the sun, Apollo was called Sol (/ˈsɒl/ SOL, literally "sun" in Latin) by the Romans.
Apollo was worshipped as Actiacus (/ækˈtaɪ.əkəs/ ak-TY-ə-kəs; Ἄκτιακός, Aktiakos, literally "Actian"), Delphinius (/dɛlˈfɪniəs/ del-FIN-ee-əs; Δελφίνιος, Delphinios, literally "Delphic"), and Pythius (/ˈpɪθiəs/ PITH-ee-əs; Πύθιος, Puthios, from Πυθώ, Pythō, the area around Delphi), after Actium (Ἄκτιον) and Delphi (Δελφοί) respectively, two of his principal places of worship. An etiology in the Homeric hymns associated the epithet "Delphinius" with dolphins. He was worshipped as Acraephius (/əˈkriːfiəs/ ə-KREE-fee-əs; Ἀκραιφιος,[clarification needed] Akraiphios, literally "Acraephian") or Acraephiaeus (/əˌkriːfiˈiːəs/ ə-KREE-fee-EE-əs; Ἀκραιφιαίος, Akraiphiaios, literally "Acraephian") in the Boeotian town of Acraephia (Ἀκραιφία), reputedly founded by his son Acraepheus; and as Smintheus (/ˈsmɪnθjuːs/ SMIN-thews; Σμινθεύς, Smintheus, "Sminthian"—that is, "of the town of Sminthos or Sminthe") near the Troad town of Hamaxitus. The epithet "Smintheus" has historically been confused with σμίνθος, "mouse", in association with Apollo's role as a god of disease. For this he was also known as Parnopius (/pɑːrˈnoʊpiəs/ par-NOH-pee-əs; Παρνόπιος, Parnopios, from πάρνοψ, "locust") and to the Romans as Culicarius (/ˌkjuːlᵻˈkæriəs/ KEW-li-KARR-ee-əs; from Latin culicārius, "of midges").
In Apollo's role as a healer, his appellations included Acesius (/əˈsiːʒəs/ ə-SEE-zhəs; Ἀκέσιος, Akesios, from ἄκεσις, "healing"), Acestor (/əˈsɛstər/ ə-SES-tər; Ἀκέστωρ, Akestōr, literally "healer"), Paean (/ˈpiːən/ PEE-ən; Παιάν, Paiān, from παίειν, "to touch"),[citation needed] and Iatrus (/aɪˈætrəs/ eye-AT-rəs; Ἰατρός, Iātros, literally "physician"). Acesius was the epithet of Apollo worshipped in Elis, where he had a temple in the agora. The Romans referred to Apollo as Medicus (/ˈmɛdᵻkəs/ MED-i-kəs; literally "physician" in Latin) in this respect. A temple was dedicated to Apollo Medicus at Rome, probably next to the temple of Bellona.
As a protector and founder, Apollo had the epithets Alexicacus (/əˌlɛksᵻˈkeɪkəs/ ə-LEK-si-KAY-kəs; Ἀλεξίκακος, Alexikakos, literally "warding off evil"), Apotropaeus (/əˌpɒtrəˈpiːəs/ ə-POT-rə-PEE-əs; Ἀποτρόπαιος, Apotropaios, from ἀποτρέπειν, "to avert"), and Epicurius (/ˌɛpᵻˈkjʊriəs/ EP-i-KEWR-ee-əs; Ἐπικούριος, Epikourios, from ἐπικουρέειν, "to aid"), and Archegetes (/ɑːrˈkɛdʒətiːz/ ar-KEJ-ə-teez; Ἀρχηγέτης, Arkhēgetēs, literally "founder"), Clarius (/ˈklæriəs/ KLARR-ee-əs; Κλάριος, Klārios, from Doric κλάρος, "allotted lot"), and Genetor (/ˈdʒɛnᵻtər/ JEN-i-tər; Γενέτωρ, Genetōr, literally "ancestor"). To the Romans, he was known in this capacity as Averruncus (/ˌævəˈrʌŋkəs/ AV-ər-RUNG-kəs; from Latin āverruncare, "to avert"). He was also called Agyieus (/əˈdʒaɪ.ᵻjuːs/ ə-GWEE-ews; Ἀγυιεύς, Aguīeus, from ἄγυια, "street") for his role in protecting roads and homes; and Nomius (/ˈnoʊmiəs/ NOH-mee-əs; Νόμιος, Nomios, literally "pastoral") and Nymphegetes (/nɪmˈfɛdʒᵻtiːz/ nim-FEJ-i-teez; Νυμφηγέτης, Numphēgetēs, from Νύμφη, "Nymph", and ἡγέτης, "leader") for his role as a protector of shepherds and pastoral life.
In his role as god of prophecy and truth, Apollo had the epithets Manticus (/ˈmæntᵻkəs/ MAN-ti-kəs; Μαντικός, Mantikos, literally "prophetic"), Leschenorius (/ˌlɛskᵻˈnɔəriəs/ LES-ki-NOHR-ee-əs; Λεσχηνόριος, Leskhēnorios, from λεσχήνωρ, "converser"), and Loxias (/ˈlɒksiəs/ LOK-see-əs; Λοξίας, Loxias, from λέγειν, "to say"). The epithet "Loxias" has historically been associated with λοξός, "ambiguous". In this respect, the Romans called him Coelispex (/ˈsɛlᵻspɛks/ SEL-i-speks; from Latin coelum, "sky", and specere, "to look at"). The epithet Iatromantis (/aɪˌætrəˈmæntɪs/ eye-AT-rə-MAN-tis; Ἰατρομάντις, Iātromantis, from ἰατρός, "physician", and μάντις, "prophet") refers to both his role as a god of healing and of prophecy. As god of music and arts, Apollo had the epithet Musagetes (/mjuːˈsædʒᵻtiːz/ mew-SAJ-i-teez; Doric Μουσαγέτας, Mousāgetās) or Musegetes (/mjuːˈsɛdʒᵻtiːz/ mew-SEJ-i-teez; Μουσηγέτης, Mousēgetēs, from Μούσα, "Muse", and ἡγέτης, "leader").
As a god of archery, Apollo was known as Aphetor (/əˈfiːtər/ ə-FEE-tər; Ἀφήτωρ, Aphētōr, from ἀφίημι, "to let loose") or Aphetorus (/əˈfɛtərəs/ ə-FET-ər-əs; Ἀφητόρος, Aphētoros, of the same origin), Argyrotoxus (/ˌɑːrdʒᵻrəˈtɒksəs/ AR-ji-rə-TOK-səs; Ἀργυρότοξος, Argyrotoxos, literally "with silver bow"), Hecaërgus (/ˌhɛkiˈɜːrɡəs/ HEK-ee-UR-gəs; Ἑκάεργος, Hekaergos, literally "far-shooting"), and Hecebolus (/hᵻˈsɛbələs/ hi-SEB-ə-ləs; Ἑκηβόλος, Hekēbolos, literally "far-shooting"). The Romans referred to Apollo as Articenens (/ɑːrˈtɪsᵻnənz/ ar-TISS-i-nənz; "bow-carrying"). Apollo was called Ismenius (/ɪzˈmiːniəs/ iz-MEE-nee-əs; Ἰσμηνιός, Ismēnios, literally "of Ismenus") after Ismenus, the son of Amphion and Niobe, whom he struck with an arrow.
The cult centers of Apollo in Greece, Delphi and Delos, date from the 8th century BCE. The Delos sanctuary was primarily dedicated to Artemis, Apollo's twin sister. At Delphi, Apollo was venerated as the slayer of Pytho. For the Greeks, Apollo was all the Gods in one and through the centuries he acquired different functions which could originate from different gods. In archaic Greece he was the prophet, the oracular god who in older times was connected with "healing". In classical Greece he was the god of light and of music, but in popular religion he had a strong function to keep away evil. Walter Burkert discerned three components in the prehistory of Apollo worship, which he termed "a Dorian-northwest Greek component, a Cretan-Minoan component, and a Syro-Hittite component."
From his eastern origin Apollo brought the art of inspection of "symbols and omina" (σημεία και τέρατα : semeia kai terata), and of the observation of the omens of the days. The inspiration oracular-cult was probably introduced from Anatolia. The ritualism belonged to Apollo from the beginning. The Greeks created the legalism, the supervision of the orders of the gods, and the demand for moderation and harmony. Apollo became the god of shining youth, the protector of music, spiritual-life, moderation and perceptible order. The improvement of the old Anatolian god, and his elevation to an intellectual sphere, may be considered an achievement of the Greek people.
The function of Apollo as a "healer" is connected with Paean (Παιών-Παιήων), the physician of the Gods in the Iliad, who seems to come from a more primitive religion. Paeοn is probably connected with the Mycenean pa-ja-wo-ne (Linear B: 𐀞𐀊𐀍𐀚), but this is not certain. He did not have a separate cult, but he was the personification of the holy magic-song sung by the magicians that was supposed to cure disease. Later the Greeks knew the original meaning of the relevant song "paean" (παιάν). The magicians were also called "seer-doctors" (ἰατρομάντεις), and they used an ecstatic prophetic art which was used exactly by the god Apollo at the oracles.
Some common epithets of Apollo as a healer are "paion" (παιών, literally "healer" or "helper") "epikourios" (ἐπικουρώ, "help"), "oulios" (οὐλή, "healed wound", also a "scar" ) and "loimios" (λοιμός, "plague"). In classical times, his strong function in popular religion was to keep away evil, and was therefore called "apotropaios" (ἀποτρέπω, "divert", "deter", "avert") and "alexikakos" (from v. ἀλέξω + n. κακόν, "defend from evil"). In later writers, the word, usually spelled "Paean", becomes a mere epithet of Apollo in his capacity as a god of healing.
Homer illustrated Paeon the god, and the song both of apotropaic thanksgiving or triumph.[citation needed] Such songs were originally addressed to Apollo, and afterwards to other gods: to Dionysus, to Apollo Helios, to Apollo's son Asclepius the healer. About the 4th century BCE, the paean became merely a formula of adulation; its object was either to implore protection against disease and misfortune, or to offer thanks after such protection had been rendered. It was in this way that Apollo had become recognised 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.
The connection with Dorians and their initiation festival apellai[clarification needed] is reinforced by the month Apellaios in northwest Greek calendars, but it can explain only the Doric type of the name, which is connected with the Ancient Macedonian word "pella" (Pella), stone. Stones played an important part in the cult of the god, especially in the oracular shrine of Delphi (Omphalos). The "Homeric hymn" represents Apollo as a Northern intruder. His arrival must have occurred during the "Dark Ages" that followed the destruction of the Mycenaean civilization, and his conflict with Gaia (Mother Earth) was represented by the legend of his slaying her daughter the serpent Python.
The earth deity had power over the ghostly world, and it is believed that she was the deity behind the oracle. The older tales mentioned two dragons who were perhaps intentionally conflated. A female dragon named Delphyne (δελφύς, "womb"), who is obviously connected with Delphi and Apollo Delphinios, and a male serpent Typhon (τύφειν, "to smoke"), the adversary of Zeus in the Titanomachy, who the narrators confused with Python. Python was the good daemon (ἀγαθὸς δαίμων) of the temple as it appears in Minoan religion, but she was represented as a dragon, as often happens in Northern European folklore as well as in the East.
Apollo and his sister Artemis can bring death with their arrows. The conception that diseases and death come from invisible shots sent by supernatural beings, or magicians is common in Germanic and Norse mythology. In Greek mythology Artemis was the leader (ἡγεμών, "hegemon") of the nymphs, who had similar functions with the Nordic Elves. The "elf-shot" originally indicated disease or death attributed to the elves, but it was later attested denoting stone arrow-heads which were used by witches to harm people, and also for healing rituals.
It seems an oracular cult existed in Delphi from the Mycenaean ages. In historical times, the priests of Delphi were called Labryaden, "the double-axe men", which indicates Minoan origin. The double-axe, labrys, was the holy symbol of the Cretan labyrinth. The Homeric hymn adds that Apollo appeared as a dolphin and carried Cretan priests to Delphi, where they evidently transferred their religious practices. Apollo Delphinios was a sea-god especially worshiped in Crete and in the islands, and his name indicates his connection with Delphi and the holy serpent Delphyne ("womb").[citation needed] 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 is accompanied by the "Mister of the animals", a male god of hunting who had the bow as his attribute. His original name is unknown, but it seems that he was absorbed by the more popular Apollo, who stood by the virgin "Mistress of the Animals", becoming her brother.
The old oracles in Delphi seem to be connected with a local tradition of the priesthood, and there is not clear evidence that a kind of inspiration-prophecy existed in the temple. This led some scholars to the conclusion that Pythia carried on the rituals in a consistent procedure through many centuries, according to the local tradition. In that regard, the mythical seeress Sibyl of Anatolian origin, with her ecstatic art, looks unrelated to the oracle itself. However, the Greek tradition is referring to the existence of vapours and chewing of laurel-leaves, which seem to be confirmed by recent studies.
Plato describes the priestesses of Delphi and Dodona as frenzied women, obsessed by "mania" (μανία, "frenzy"), a Greek word he connected with mantis (μάντις, "prophet"). Frenzied women like Sibyls from whose lips the god speaks are recorded in the Near East as Mari in the second millennium BC. Although Crete had contacts with Mari from 2000 BC, there is no evidence that the ecstatic prophetic art existed during the Minoan and Mycenean ages. It is more probable that this art was introduced later from Anatolia and regenerated an existing oracular cult that was local to Delphi and dormant in several areas of Greece.
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 existed some of the oldest oracular shrines. Omens, symbols, purifications, and exorcisms appear in old Assyro-Babylonian texts, and these rituals were spread into the empire of the Hittites. In a Hittite text is mentioned that the king invited a Babylonian priestess for a certain "purification".
A similar story is mentioned by Plutarch. He writes that the Cretan seer Epimenides purified Athens after the pollution brought by the Alcmeonidae, and that the seer's expertise in sacrifices and reform of funeral practices were of great help to Solon in his reform of the Athenian state. The story indicates that Epimenides was probably heir to the shamanic religions of Asia, and proves, together with the Homeric hymn, that Crete had a resisting religion up to historical times. It seems that these rituals were dormant in Greece, and they were reinforced when the Greeks migrated to Anatolia.
Homer pictures Apollo on the side of the Trojans, fighting against the Achaeans, during the Trojan War. He is pictured as a terrible god, less trusted by the Greeks than other gods. The god seems to be related to Appaliunas, a tutelary god of Wilusa (Troy) in Asia Minor, but the word is not complete. The stones found in front of the gates of Homeric Troy were the symbols of Apollo. The Greeks gave to him the name ἀγυιεύς agyieus as the protector god of public places and houses who wards off evil, and his symbol was a tapered stone or column. However, while usually Greek festivals were celebrated at the full moon, all the feasts of Apollo were celebrated at the seventh day of the month, and the emphasis given to that day (sibutu) indicates a Babylonian origin.
The Late Bronze Age (from 1700 to 1200 BCE) Hittite and Hurrian Aplu was a god of plague, invoked during plague years. Here we have an apotropaic situation, where a god originally bringing the plague was invoked to end it. Aplu, meaning the son of, was a title given to the god Nergal, who was linked to the Babylonian god of the sun Shamash. Homer interprets Apollo as a terrible god (δεινὸς θεός) who brings death and disease with his arrows, but who can also heal, possessing a magic art that separates him from the other Greek gods. In Iliad, his priest prays to Apollo Smintheus, the mouse god who retains an older agricultural function as the protector from field rats. All these functions, including the function of the healer-god Paean, who seems to have Mycenean origin, are fused in the cult of Apollo.
Unusually among the Olympic deities, Apollo had two cult sites that had widespread influence: Delos and Delphi. In cult practice, Delian Apollo and Pythian Apollo (the Apollo of Delphi) were so distinct that they might both have shrines in the same locality. Apollo's cult was already fully established when written sources commenced, about 650 BCE. Apollo became extremely important to the Greek world as an oracular deity in the archaic period, and the frequency of theophoric names such as Apollodorus or Apollonios and cities named Apollonia testify to his popularity. Oracular sanctuaries to Apollo were established in other sites. In the 2nd and 3rd century CE, those at Didyma and Clarus 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 - 61) tried to revive the Delphic oracle, but failed."
A lot of temples dedicated to Apollo were built in Greece and in the Greek colonies, and they show the spread of the cult of Apollo, and the evolution of the Greek architecture, which was mostly based on the rightness of form, and on mathematical relations. Some of the earliest temples, especially in Crete, don't belong to any Greek order. It seems that the first peripteral temples were rectangle wooden structures. The different wooden elements were considered divine, and their forms were preserved in the marble or stone elements of the temples of Doric order. The Greeks used standard types, because they believed that the world of objects was a series of typical forms which could be represented in several instances. The temples should be canonic, and the architects were trying to achieve the esthetic perfection. From the earliest times there were certain rules strictly observed in rectangular peripteral and prostyle buildings. The first buildings were narrow to hold the roof, and when the dimensions changed, some mathematical relations became necessary, in order to keep the original forms. This probably influenced the theory of numbers of Pythagoras, who believed that behind the appearance of things, there was the permanent principle of mathematics.
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, nine yards (8 m) long, of amber. Mythographers agree that Artemis was born first and then assisted with the birth of Apollo, or that Artemis was born one day before Apollo, on the island of Ortygia and that she helped Leto cross the sea to Delos the next day to give birth to Apollo. Apollo was born on the seventh day (ἑβδομαγενής, hebdomagenes) of the month Thargelion —according to Delian tradition—or of the month Bysios—according to Delphian tradition. The seventh and twentieth, the days of the new and full moon, were ever afterwards held sacred to him.
Four days after his birth, Apollo killed the chthonic dragon Python, which lived in Delphi beside the Castalian Spring. This was the spring which emitted vapors that caused the oracle at Delphi to give her prophecies. Hera sent the serpent to hunt Leto to her death across the world. To protect his mother, Apollo begged Hephaestus for a bow and arrows. After receiving them, Apollo cornered Python in the sacred cave at Delphi. Apollo killed Python but had to be punished for it, since Python was a child of Gaia.
When Zeus struck down Apollo's son Asclepius with a lightning bolt for resurrecting Hippolytus from the dead (transgressing Themis by stealing Hades's subjects), Apollo in revenge killed the Cyclopes, who had fashioned the bolt for Zeus. Apollo would have been banished to Tartarus forever for this, but was instead sentenced to one year of hard labor, due to the intercession of his mother, Leto. During this time he served as shepherd for King Admetus of Pherae in Thessaly. Admetus treated Apollo well, and, in return, the god conferred great benefits on Admetus.
Daphne was a nymph, daughter of the river god Peneus, who had scorned Apollo. The myth explains the connection of Apollo with δάφνη (daphnē), the laurel whose leaves his priestess employed at Delphi. In Ovid's Metamorphoses, Phoebus Apollo chaffs Cupid for toying with a weapon more suited to a man, whereupon Cupid wounds him with a golden dart; simultaneously, however, Cupid shoots a leaden arrow into Daphne, causing her to be repulsed by Apollo. Following a spirited chase by Apollo, Daphne prays to her father, Peneus, for help, and he changes her into the laurel tree, sacred to Apollo.
Leucothea was daughter of Orchamus and sister of Clytia. She fell in love with Apollo who disguised himself as Leucothea's mother to gain entrance to her chambers. Clytia, jealous of her sister because she wanted Apollo for herself, told Orchamus the truth, betraying her sister's trust and confidence in her. Enraged, Orchamus ordered Leucothea to be buried alive. Apollo refused to forgive Clytia for betraying his beloved, and a grieving Clytia wilted and slowly died. Apollo changed her into an incense plant, either heliotrope or sunflower, which follows the sun every day.
Coronis, was daughter of Phlegyas, King of the Lapiths. Pregnant with Asclepius, Coronis fell in love with Ischys, son of Elatus. A crow informed Apollo of the affair. When first informed he disbelieved the crow and turned all crows black (where they were previously white) as a punishment for spreading untruths. When he found out the truth he sent his sister, Artemis, to kill Coronis (in other stories, Apollo himself had killed Coronis). As a result, he also made the crow sacred and gave them the task of announcing important deaths. Apollo rescued the baby and gave it to the centaur Chiron to raise. Phlegyas was irate after the death of his daughter and burned the Temple of Apollo at Delphi. Apollo then killed him for what he did.
Hyacinth or Hyacinthus was one of Apollo's male lovers. He was a Spartan prince, beautiful and athletic. The pair was practicing throwing the discus when a discus thrown by Apollo was blown off course by the jealous Zephyrus and struck Hyacinthus in the head, killing him instantly. Apollo is said to be filled with grief: out of Hyacinthus' blood, Apollo created a flower named after him as a memorial to his death, and his tears stained the flower petals with the interjection αἰαῖ, meaning alas. The Festival of Hyacinthus was a celebration of Sparta.
Apollo and the Furies argue about whether the matricide was justified; Apollo holds that the bond of marriage is sacred and Orestes was avenging his father, whereas the Erinyes say that the bond of blood between mother and son is more meaningful than the bond of marriage. They invade his temple, and he says that the matter should be brought before Athena. Apollo promises to protect Orestes, as Orestes has become Apollo's supplicant. Apollo advocates Orestes at the trial, and ultimately Athena rules in favor of Apollo.
Once Pan had the audacity to compare his music with that of Apollo, and to challenge Apollo, the god of the kithara, to a trial of skill. Tmolus, the mountain-god, was chosen to umpire. Pan blew on his pipes, and with his rustic melody gave great satisfaction to himself and his faithful follower, Midas, who happened to be present. Then Apollo struck the strings of his lyre. Tmolus at once awarded the victory to Apollo, and all but Midas agreed with the judgment. He dissented and questioned the justice of the award. Apollo would not suffer such a depraved pair of ears any longer, and caused them to become the ears of a donkey.
After they each performed, both were deemed equal until Apollo decreed they play and sing at the same time. As Apollo played the lyre, this was easy to do. Marsyas could not do this, as he only knew how to use the flute and could not sing at the same time. Apollo was declared the winner because of this. Apollo flayed Marsyas alive in a cave near Celaenae in Phrygia for his hubris to challenge a god. He then nailed Marsyas' shaggy skin to a nearby pine-tree. Marsyas' blood turned into the river Marsyas.
On the occasion of a pestilence in the 430s BCE, Apollo's first temple at Rome was established in the Flaminian fields, replacing an older cult site there known as the "Apollinare". During the Second Punic War in 212 BCE, the Ludi Apollinares ("Apollonian Games") were instituted in his honor, on the instructions of a prophecy attributed to one Marcius. In the time of Augustus, who considered himself under the special protection of Apollo and was even said to be his son, his worship developed and he became one of the chief gods of Rome.
As god of colonization, Apollo gave oracular guidance on colonies, especially during the height of colonization, 750–550 BCE. According to Greek tradition, he helped Cretan or Arcadian colonists found the city of Troy. However, this story may reflect a cultural influence which had the reverse direction: Hittite cuneiform texts mention a Minor Asian god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions, which is now generally regarded as being identical with the Greek Ilion by most scholars. In this interpretation, Apollo's title of Lykegenes can simply be read as "born in Lycia", which effectively severs the god's supposed link with wolves (possibly a folk etymology).
In literary contexts, Apollo represents harmony, order, and reason—characteristics contrasted with those of Dionysus, god of wine, who represents ecstasy and disorder. The contrast between the roles of these gods is reflected in the adjectives Apollonian and Dionysian. However, the Greeks thought of the two qualities as complementary: the two gods are brothers, and when Apollo at winter left for Hyperborea, he would leave the Delphic oracle to Dionysus. This contrast appears to be shown on the two sides of the Borghese Vase.
The evolution of the Greek sculpture can be observed in his depictions from the almost static formal Kouros type in early archaic period, to the representation of motion in a relative harmonious whole in late archaic period. In classical Greece the emphasis is not given to the illusive imaginative reality represented by the ideal forms, but to the analogies and the interaction of the members in the whole, a method created by Polykleitos. Finally Praxiteles seems to be released from any art and religious conformities, and his masterpieces are a mixture of naturalism with stylization.
In classical Greece, Anaxagoras asserted that a divine reason (mind) gave order to the seeds of the universe, and Plato extended the Greek belief of ideal forms to his metaphysical theory of forms (ideai, "ideas"). The forms on earth are imperfect duplicates of the intellectual celestial ideas. The Greek words oida (οἶδα, "(I) know") and eidos (εἶδος, "species") have the same root as the word idea (ἰδέα), indicating how the Greek mind moved from the gift of the senses, to the principles beyond the senses. The artists in Plato's time moved away from his theories and art tends to be a mixture of naturalism with stylization. The Greek sculptors considered the senses more important, and the proportions were used to unite the sensible with the intellectual.
Kouros (male youth) is the modern term given to those representations of standing male youths which first appear in the archaic period in Greece. This type served certain religious needs and was first proposed for what was previously thought to be depictions of Apollo. The first statues are certainly still and formal. The formality of their stance seems to be related with the Egyptian precedent, but it was accepted for a good reason. The sculptors had a clear idea of what a young man is, and embodied the archaic smile of good manners, the firm and springy step, the balance of the body, dignity, and youthful happiness. When they tried to depict the most abiding qualities of men, it was because men had common roots with the unchanging gods. The adoption of a standard recognizable type for a long time, is probably because nature gives preference in survival of a type which has long be adopted by the climatic conditions, and also due to the general Greek belief that nature expresses itself in ideal forms that can be imagined and represented. These forms expressed immortality. Apollo was the immortal god of ideal balance and order. His shrine in Delphi, that he shared in winter with Dionysius had the inscriptions: γνῶθι σεαυτόν (gnōthi seautón="know thyself") and μηδὲν ἄγαν (mēdén ágan, "nothing in excess"), and ἐγγύα πάρα δ'ἄτη (eggýa pára d'atē, "make a pledge and mischief is nigh").
In the first large-scale depictions during the early archaic period (640–580 BC), the artists tried to draw one's attention to look into the interior of the face and the body which were not represented as lifeless masses, but as being full of life. The Greeks maintained, until late in their civilization, an almost animistic idea that the statues are in some sense alive. This embodies the belief that the image was somehow the god or man himself. A fine example is the statue of the Sacred gate Kouros which was found at the cemetery of Dipylon in Athens (Dipylon Kouros). The statue is the "thing in itself", and his slender face with the deep eyes express an intellectual eternity. According to the Greek tradition the Dipylon master was named Daedalus, and in his statues the limbs were freed from the body, giving the impression that the statues could move. It is considered that he created also the New York kouros, which is the oldest fully preserved statue of Kouros type, and seems to be the incarnation of the god himself.
The animistic idea as the representation of the imaginative reality, is sanctified in the Homeric poems and in Greek myths, in stories of the god Hephaestus (Phaistos) and the mythic Daedalus (the builder of the labyrinth) that made images which moved of their own accord. This kind of art goes back to the Minoan period, when its main theme was the representation of motion in a specific moment. These free-standing statues were usually marble, but also the form rendered in limestone, bronze, ivory and terracotta.
The earliest examples of life-sized statues of Apollo, may be two figures from the Ionic sanctuary on the island of Delos. Such statues were found across the Greek speaking world, the preponderance of these were found at the sanctuaries of Apollo with more than one hundred from the sanctuary of Apollo Ptoios, Boeotia alone. The last stage in the development of the Kouros type is the late archaic period (520–485 BC), in which the Greek sculpture attained a full knowledge of human anatomy and used to create a relative harmonious whole. Ranking from the very few bronzes survived to us is the masterpiece bronze Piraeus Apollo. It was found in Piraeus, the harbour of Athens. The statue originally held the bow in its left hand, and a cup of pouring libation in its right hand. It probably comes from north-eastern Peloponnesus. The emphasis is given in anatomy, and it is one of the first attempts to represent a kind of motion, and beauty relative to proportions, which appear mostly in post-Archaic art. The statue throws some light on an artistic centre which, with an independently developed harder, simpler, and heavier style, restricts Ionian influence in Athens. Finally, this is the germ from which the art of Polykleitos was to grow two or three generations later.
In the next century which is the beginning of the Classical period, it was considered that beauty in visible things as in everything else, consisted of symmetry and proportions. The artists tried also to represent motion in a specific moment (Myron), which may be considered as the reappearance of the dormant Minoan element. Anatomy and geometry are fused in one, and each does something to the other. The Greek sculptors tried to clarify it by looking for mathematical proportions, just as they sought some reality behind appearances. Polykleitos in his Canon wrote that beauty consists in the proportion not of the elements (materials), but of the parts, that is the interrelation of parts with one another and with the whole. It seems that he was influenced by the theories of Pythagoras. The famous Apollo of Mantua and its variants are early forms of the Apollo Citharoedus statue type, in which the god holds the cithara in his left arm. The type is represented by neo-Attic Imperial Roman copies of the late 1st or early 2nd century, modelled upon a supposed Greek bronze original made in the second quarter of the 5th century BCE, in a style similar to works of Polykleitos but more archaic. The Apollo held the cythara against his extended left arm, of which in the Louvre example, a fragment of one twisting scrolling horn upright remains against his biceps.
Though the proportions were always important in Greek art, the appeal of the Greek sculptures eludes any explanation by proportion alone. The statues of Apollo were thought to incarnate his living presence, and these representations of illusive imaginative reality had deep roots in the Minoan period, and in the beliefs of the first Greek speaking people who entered the region during the bronze-age. Just as the Greeks saw the mountains, forests, sea and rivers as inhabited by concrete beings, so nature in all of its manifestations possesses clear form, and the form of a work of art. Spiritual life is incorporated in matter, when it is given artistic form. Just as in the arts the Greeks sought some reality behind appearances, so in mathematics they sought permanent principles which could be applied wherever the conditions were the same. Artists and sculptors tried to find this ideal order in relation with mathematics, but they believed that this ideal order revealed itself not so much to the dispassionate intellect, as to the whole sentient self. Things as we see them, and as they really are, are one, that each stresses the nature of the other in a single unity.
These representations rely on presenting scenes directly to the eye for their own visible sake. They care for the schematic arrangements of bodies in space, but only as parts in a larger whole. While each scene has its own character and completeness it must fit into the general sequence to which it belongs. In these archaic pediments the sculptors use empty intervals, to suggest a passage to and fro a busy battlefield. The artists seem to have been dominated by geometrical pattern and order, and this was improved when classical art brought a greater freedom and economy.
Apollo as a handsome beardless young man, is often depicted with a kithara (as Apollo Citharoedus) or bow in his hand, or reclining on a tree (the Apollo Lykeios and Apollo Sauroctonos types). The Apollo Belvedere is a marble sculpture that was rediscovered in the late 15th century; for centuries it epitomized the ideals of Classical Antiquity for Europeans, from the Renaissance through the 19th century. The marble is a Hellenistic or Roman copy of a bronze original by the Greek sculptor Leochares, made between 350 and 325 BCE.
Bush's margin of victory in the popular vote was the smallest ever for a reelected incumbent president, but marked the first time since his father's victory 16 years prior that a candidate won a majority of the popular vote. The electoral map closely resembled that of 2000, with only three states changing sides: New Mexico and Iowa voted Republican in 2004 after having voted Democratic in 2000, while New Hampshire voted Democratic in 2004 after previously voting Republican. In the Electoral College, Bush received 286 votes to Kerry's 252.
Just eight months into his presidency, the terrorist attacks of September 11, 2001 suddenly transformed Bush into a wartime president. Bush's approval ratings surged to near 90%. Within a month, the forces of a coalition led by the United States entered Afghanistan, which had been sheltering Osama bin Laden, suspected mastermind of the September 11 attacks. By December, the Taliban had been removed as rulers of Kabul, although a long and ongoing reconstruction would follow, severely hampered by ongoing turmoil and violence within the country.
The Bush administration then turned its attention to Iraq, and argued the need to remove Saddam Hussein from power in Iraq had become urgent. Among the stated reasons were that Saddam's regime had tried to acquire nuclear material and had not properly accounted for biological and chemical material it was known to have previously possessed, and believed to still maintain. Both the possession of these weapons of mass destruction (WMD), and the failure to account for them, would violate the U.N. sanctions. The assertion about WMD was hotly advanced by the Bush administration from the beginning, but other major powers including China, France, Germany, and Russia remained unconvinced that Iraq was a threat and refused to allow passage of a UN Security Council resolution to authorize the use of force. Iraq permitted UN weapon inspectors in November 2002, who were continuing their work to assess the WMD claim when the Bush administration decided to proceed with war without UN authorization and told the inspectors to leave the country. The United States invaded Iraq on March 20, 2003, along with a "coalition of the willing" that consisted of additional troops from the United Kingdom, and to a lesser extent, from Australia and Poland. Within about three weeks, the invasion caused the collapse of both the Iraqi government and its armed forces, however, the U.S. and allied forces failed to find any weapon of mass destruction in Iraq. Traces of former materials and weapons labs were reported to have been located, but no "smoking guns". Nevertheless, on May 1, George W. Bush landed on the aircraft carrier USS Abraham Lincoln, in a Lockheed S-3 Viking, where he gave a speech announcing the end of "major combat operations" in the Iraq War. Bush's approval rating in May was at 66%, according to a CNN–USA Today–Gallup poll. However, Bush's high approval ratings did not last. First, while the war itself was popular in the U.S., the reconstruction and attempted "democratization" of Iraq lost some support as months passed and casualty figures increased, with no decrease in violence nor progress toward stability or reconstruction. Second, as investigators combed through the country, they failed to find the predicted WMD stockpiles, which led to debate over the rationale for the war.
On March 10, 2004, Bush officially clinched the number of delegates needed to be nominated at the 2004 Republican National Convention in New York City. Bush accepted the nomination on September 2, 2004, and selected Vice President Dick Cheney as his running mate. (In New York, the ticket was also on the ballot as candidates of the Conservative Party of New York State.) During the convention and throughout the campaign, Bush focused on two themes: defending America against terrorism and building an ownership society. The ownership society included allowing people to invest some of their Social Security in the stock market, increasing home and stock ownership, and encouraging more people to buy their own health insurance.
By summer of 2003, Howard Dean had become the apparent front runner for the Democratic nomination, performing strongly in most polls and leading the pack with the largest campaign war chest. Dean's strength as a fund raiser was attributed mainly to his embrace of the Internet for campaigning. The majority of his donations came from individual supporters, who became known as Deanites, or, more commonly, Deaniacs. Generally regarded as a pragmatic centrist during his time as governor, Dean emerged during his presidential campaign as a left-wing populist, denouncing the policies of the Bush administration (especially the 2003 invasion of Iraq) as well as fellow Democrats, who, in his view, failed to strongly oppose them. Senator Lieberman, a liberal on domestic issues but a hawk on the War on Terror, failed to gain traction with liberal Democratic primary voters.
In September 2003, retired four-star general Wesley Clark announced his intention to run in the presidential primary election for the Democratic Party nomination. His campaign focused on themes of leadership and patriotism; early campaign ads relied heavily on biography. His late start left him with relatively few detailed policy proposals. This weakness was apparent in his first few debates, although he soon presented a range of position papers, including a major tax-relief plan. Nevertheless, the Democrats did not flock to support his campaign.
In sheer numbers, Kerry had fewer endorsements than Howard Dean, who was far ahead in the superdelegate race going into the Iowa caucuses in January 2004, although Kerry led the endorsement race in Iowa, New Hampshire, Arizona, South Carolina, New Mexico and Nevada. Kerry's main perceived weakness was in his neighboring state of New Hampshire and nearly all national polls. Most other states did not have updated polling numbers to give an accurate placing for the Kerry campaign before Iowa. Heading into the primaries, Kerry's campaign was largely seen as in trouble, particularly after he fired campaign manager Jim Jordan. The key factors enabling it to survive were when fellow Massachusetts Senator Ted Kennedy assigned Mary Beth Cahill to be the campaign manager, as well as Kerry's mortgaging his own home to lend the money to his campaign (while his wife was a billionaire, campaign finance rules prohibited using one's personal fortune). He also brought on the "magical" Michael Whouley who would be credited with helping bring home the Iowa victory the same as he did in New Hampshire for Al Gore in 2000 against Bill Bradley.
In the race for individual contributions, economist Lyndon LaRouche dominated the pack leading up to the primaries. According to the Federal Election Commission statistics, LaRouche had more individual contributors to his 2004 presidential campaign than any other candidate, until the final quarter of the primary season, when John Kerry surpassed him. As of the April 15 filing, LaRouche had 7834 individual contributions, of those who have given cumulatively, $200 or more, as compared to 6257 for John Kerry, 5582 for John Edwards, 4090 for Howard Dean, and 2744 for Gephardt.
By the January 2004 Iowa caucuses, the field had dwindled down to nine candidates, as Bob Graham had dropped out of the race. Howard Dean was a strong front-runner. However, the Iowa caucuses yielded unexpectedly strong results for Democratic candidates John Kerry, who earned 38% of the state's delegates and John Edwards, who took 32%. Former front-runner Howard Dean slipped to 18% and third place, and Richard Gephardt finished fourth (11%). In the days leading up to the Iowa vote, there was much negative campaigning between the Dean and Gephardt camps.
The dismal results caused Gephardt to drop out and later endorse Kerry. Carol Moseley Braun also dropped out, endorsing Howard Dean. Besides the impact of coming in third, Dean was further hurt by a speech he gave at a post-caucus rally. Dean was shouting over the cheers of his enthusiastic audience, but the crowd noise was being filtered out by his unidirectional microphone, leaving only his full-throated exhortations audible to the television viewers. To those at home, he seemed to raise his voice out of sheer emotion. The incessant replaying of the "Dean Scream" by the press became a debate on the topic of whether Dean was the victim of media bias. The scream scene was shown approximately 633 times by cable and broadcast news networks in just four days following the incident, a number that does not include talk shows and local news broadcasts. However, those who were in the actual audience that day insist that they were not aware of the infamous "scream" until they returned to their hotel rooms and saw it on TV.
The following week, John Edwards won the South Carolina primary and finished a strong second in Oklahoma to Clark. Lieberman dropped out of the campaign the following day. Kerry dominated throughout February and his support quickly snowballed as he won caucuses and primaries, taking in a string of wins in Michigan, Washington, Maine, Tennessee, Washington, D.C., Nevada, Wisconsin, Utah, Hawaii, and Idaho. Clark and Dean dropped out during this time, leaving Edwards as the only real threat to Kerry. Kucinich and Sharpton continued to run despite poor results at the polls.
In March's Super Tuesday, Kerry won decisive victories in the California, Connecticut, Georgia, Maryland, Massachusetts, New York, Ohio, and Rhode Island primaries and the Minnesota caucuses. Dean, despite having withdrawn from the race two weeks earlier, won his home state of Vermont. Edwards finished only slightly behind Kerry in Georgia, but, failing to win a single state other than South Carolina, chose to withdraw from the presidential race. Sharpton followed suit a couple weeks later. Kuninch did not leave the race officially until July.
On July 6, John Kerry selected John Edwards as his running mate, shortly before the 2004 Democratic National Convention in Boston, held later that month. Days before Kerry announced Edwards as his running mate, Kerry gave a short list of three candidates: Sen John Edwards, Rep Dick Gephardt, and Gov Tom Vilsack. Heading into the convention, the Kerry/Edwards ticket unveiled their new slogan—a promise to make America "stronger at home and more respected in the world." Kerry made his Vietnam War experience the prominent theme of the convention. In accepting the nomination, he began his speech with, "I'm John Kerry and I'm reporting for duty." He later delivered what may have been the speech's most memorable line when he said, "the future doesn't belong to fear, it belongs to freedom", a quote that later appeared in a Kerry/Edwards television advertisement.
Bush focused his campaign on national security, presenting himself as a decisive leader and contrasted Kerry as a "flip-flopper." This strategy was designed to convey to American voters the idea that Bush could be trusted to be tough on terrorism while Kerry would be "uncertain in the face of danger." Bush (just as his father did with Dukakis in the 1988 election) also sought to portray Kerry as a "Massachusetts liberal" who was out of touch with mainstream Americans. One of Kerry's slogans was "Stronger at home, respected in the world." This advanced the suggestion that Kerry would pay more attention to domestic concerns; it also encapsulated Kerry's contention that Bush had alienated American allies by his foreign policy.
During August and September 2004, there was an intense focus on events that occurred in the late 1960s and early 1970s. Bush was accused of failing to fulfill his required service in the Texas Air National Guard. However, the focus quickly shifted to the conduct of CBS News after they aired a segment on 60 Minutes Wednesday introducing what became known as the Killian documents. Serious doubts about the documents' authenticity quickly emerged, leading CBS to appoint a review panel that eventually resulted in the firing of the news producer and other significant staffing changes.
The first debate was held on September 30 at the University of Miami, moderated by Jim Lehrer of PBS. During the debate, slated to focus on foreign policy, Kerry accused Bush of having failed to gain international support for the 2003 Invasion of Iraq, saying the only countries assisting the U.S. during the invasion were the United Kingdom and Australia. Bush replied to this by saying, "Well, actually, he forgot Poland." Later, a consensus formed among mainstream pollsters and pundits that Kerry won the debate decisively, strengthening what had come to be seen as a weak and troubled campaign. In the days after, coverage focused on Bush's apparent annoyance with Kerry and numerous scowls and negative facial expressions.
The second presidential debate was held at Washington University in St. Louis, Missouri, on October 8, moderated by Charles Gibson of ABC. Conducted in a town meeting format, less formal than the first presidential debate, this debate saw Bush and Kerry taking questions on a variety of subjects from a local audience. Bush attempted to deflect criticism of what was described as his scowling demeanor during the first debate, joking at one point about one of Kerry's remarks, "That answer made me want to scowl."
Bush and Kerry met for the third and final debate at Arizona State University on October 13. 51 million viewers watched the debate which was moderated by Bob Schieffer of CBS News. However, at the time of the ASU debate, there were 15.2 million viewers tuned in to watch the Major League Baseball playoffs broadcast simultaneously. After Kerry, responding to a question about gay rights, reminded the audience that Vice President Cheney's daughter was a lesbian, Cheney responded with a statement calling himself "a pretty angry father" due to Kerry using Cheney's daughter's sexual orientation for his political purposes.
One elector in Minnesota cast a ballot for president with the name of "John Ewards" [sic] written on it. The Electoral College officials certified this ballot as a vote for John Edwards for president. The remaining nine electors cast ballots for John Kerry. All ten electors in the state cast ballots for John Edwards for vice president (John Edwards's name was spelled correctly on all ballots for vice president). This was the first time in U.S. history that an elector had cast a vote for the same person to be both president and vice president; another faithless elector in the 1800 election had voted twice for Aaron Burr, but under that electoral system only votes for the president's position were cast, with the runner-up in the Electoral College becoming vice president (and the second vote for Burr was discounted and re-assigned to Thomas Jefferson in any event, as it violated Electoral College rules).
The morning after the election, the major candidates were neck and neck. It was clear that the result in Ohio, along with two other states who had still not declared (New Mexico and Iowa), would decide the winner. Bush had established a lead of around 130,000 votes but the Democrats pointed to provisional ballots that had yet to be counted, initially reported to number as high as 200,000. Bush had preliminary leads of less than 5% of the vote in only four states, but if Iowa, Nevada and New Mexico had all eventually gone to Kerry, a win for Bush in Ohio would have created a 269–269 tie in the Electoral College. The result of an electoral tie would cause the election to be decided in the House of Representatives with each state casting one vote, regardless of population. Such a scenario would almost certainly have resulted in a victory for Bush, as Republicans controlled more House delegations. Therefore, the outcome of the election hinged solely on the result in Ohio, regardless of the final totals elsewhere. In the afternoon Ohio's Secretary of State, Ken Blackwell, announced that it was statistically impossible for the Democrats to make up enough valid votes in the provisional ballots to win. At the time provisional ballots were reported as numbering 140,000 (and later estimated to be only 135,000). Faced with this announcement, John Kerry conceded defeat. Had Kerry won Ohio, he would have won the election despite losing the national popular vote by over 3 million votes, a complete reversal of the 2000 election when Bush won the presidency despite losing the popular vote to Al Gore by over 500,000 votes.
At the official counting of the electoral votes on January 6, a motion was made contesting Ohio's electoral votes. Because the motion was supported by at least one member of both the House of Representatives and the Senate, election law mandated that each house retire to debate and vote on the motion. In the House of Representatives, the motion was supported by 31 Democrats. It was opposed by 178 Republicans, 88 Democrats and one independent. Not voting were 52 Republicans and 80 Democrats. Four people elected to the House had not yet taken office, and one seat was vacant. In the Senate, it was supported only by its maker, Senator Boxer, with 74 Senators opposed and 25 not voting. During the debate, no Senator argued that the outcome of the election should be changed by either court challenge or revote. Senator Boxer claimed that she had made the motion not to challenge the outcome, but to "shed the light of truth on these irregularities."
Kerry would later state that "the widespread irregularities make it impossible to know for certain that the [Ohio] outcome reflected the will of the voters." In the same article, Democratic National Committee Chairman Howard Dean said "I'm not confident that the election in Ohio was fairly decided... We know that there was substantial voter suppression, and the machines were not reliable. It should not be a surprise that the Republicans are willing to do things that are unethical to manipulate elections. That's what we suspect has happened."
At the invitation of the United States government, the Organization for Security and Cooperation in Europe (OSCE) sent a team of observers to monitor the presidential elections in 2004. It was the first time the OSCE had sent observers to a U.S. presidential election, although they had been invited in the past. In September 2004 the OSCE issued a report on U.S. electoral processes and the election final report. The report reads: "The November 2, 2004 elections in the United States mostly met the OSCE commitments included in the 1990 Copenhagen Document. They were conducted in an environment that reflects a long-standing democratic tradition, including institutions governed by the rule of law, free and generally professional media, and a civil society intensively engaged in the election process. There was exceptional public interest in the two leading presidential candidates and the issues raised by their respective campaigns, as well as in the election process itself."
The 2004 election was the first to be affected by the campaign finance reforms mandated by the Bipartisan Campaign Reform Act of 2002 (also known as the McCain–Feingold Bill for its sponsors in the United States Senate). Because of the Act's restrictions on candidates' and parties' fundraising, a large number of so-called 527 groups emerged. Named for a section of the Internal Revenue Code, these groups were able to raise large amounts of money for various political causes as long as they do not coordinate their activities with political campaigns. Examples of 527s include Swift Boat Veterans for Truth, MoveOn.org, the Media Fund, and America Coming Together. Many such groups were active throughout the campaign season. (There was some similar activity, although on a much lesser scale, during the 2000 campaign.)
To distinguish official campaigning from independent campaigning, political advertisements on television were required to include a verbal disclaimer identifying the organization responsible for the advertisement. Advertisements produced by political campaigns usually included the statement, "I'm [candidate's name], and I approve this message." Advertisements produced by independent organizations usually included the statement, "[Organization name] is responsible for the content of this advertisement", and from September 3 (60 days before the general election), such organizations' ads were prohibited from mentioning any candidate by name. Previously, television advertisements only required a written "paid for by" disclaimer on the screen.

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