"to award prizes in the form of laurel wreaths to victorious generals, athletes, poets and musicians, worn as a chaplet on the head. The Poet Laureate is a well-known modern example of such a prize-winner, dating from the early Renaissance in Italy. According to Pausanias the reason for this was ""simply and solely because the prevailing tradition has it that Apollo fell in love with the daughter of Ladon (Daphne)"". Most artistic depictions of the myth focus on the moment of Daphne's transformation. The earliest source of the myth of Daphne and Apollo is Phylarchus, quoted by Parthenius. Later, the"
"transformation to emphasize the isolation and change within the end of the story. While he does use this type of word order earlier in the story there are many moments at the end where his use is obvious. Apollo and Daphne Apollo and Daphne is a story from ancient Greek mythology, retold by Hellenistic and Roman authors in the form of an amorous vignette. Apollo, the Greek/Roman god of music, poetry, art, the sun and a great warrior, mocked the god of love, Eros (Cupid), for his use of bow and arrow, as Apollo is also patron of archery. “What"
"the forest. Due to her identity as an “aemula Phoebes” (female rival or emulator of Artemis), she had dedicated herself to perpetual virginity. Her father, the river god Peneus, demanded that she get married and give him grandchildren. She, however, begged her father to let her remain unmarried; he eventually complied. Apollo continually followed her, begging her to stay, but the nymph continued to reject him. They were evenly matched in the race until Eros intervened, helping Apollo catch up to Daphne. Seeing that Apollo was bound to reach her, she called upon her father, ""Help me, Peneus! Open the"
"Python with countless arrows, the Python who was pressing down so many acres with his disease-bearing stomach! You will be content to provoke some loves by your fire, not to claim my honors.” The insulted Eros then prepared two arrows: one of gold and one of lead. He shot Apollo with the gold arrow, instilling in the god a passionate love for the river nymph Daphne. He shot Daphne with the lead arrow, instilling in her a hatred for Apollo. Having taken after Apollo’s sister, Artemis (Diana), Daphne had spurned her many potential lovers, preferring instead woodland sports and exploring"
"multiple angles, Bernini planned for it to be viewed side on, allowing the observer to see the reactions of Apollo and Daphne simultaneously, thus understanding the narrative of the story in a single instant, without the need to move position. When Phoebus (Apollo), fated by Cupid's love-exciting arrow, sees Daphne, the maiden daughter of Peneus, a river god, he is filled with wonder at her beauty and consumed by desire. But Daphne has been fated by Cupid's love-repelling arrow and denies the love of men. As the Nymph flees he relentlessly chases her—boasting, pleading, and promising everything. When her strength"
"to demonstrate the power of love's arrow. Eros also shot Daphne, but with a leaden-tipped arrow, the effect of which was to make her flee from Apollo. Elated with sudden love, Apollo chased Daphne contuinally. He tried to make her cease her flight by saying he doesn't wish to hurt her. When she continued fleeing, Apollo lamented that even though he had the knowledge of medicinal herbs, he had failed to cure himself from the wound of Cupid's arrow. When Apollo had caught up with her, Daphne prayed for help to her father, the river god Peneus of Thessaly, who"
"Lycoris is prepared to await the outcome of events, but Damon, Galathea and Alfirena are in despair, as the opera ends with another spectacular celebration in honour of Apollo. The second opera, ""Daphne"", begins as the wedding of Florindo and Daphne gets under way. Cupid, bent on more mischief, wounds Daphne with a special arrow, forged by the god Vulcan, that causes her to renounce all love. She abandons the wedding and announces that she will join the goddess Diana and become a huntress. This sparks a series of schemes and counter-schemes as both Apollo and Florindo continue to pursue"
"which is the earliest written account, Daphne is a mortal girl, daughter of Amyclas, fond of hunting and determined to remain a virgin; she is pursued by the boy Leucippus (""white stallion""), who disguises himself in a girl's outfit in order to join her band of huntresses. He is also successful in gaining her innocent affection. This makes Apollo angry and he puts it into the girl's mind to stop to bathe in the river Ladon; there, as all strip naked, the ruse is revealed, as in the myth of Callisto, and the affronted huntresses plunge their spears into Leucippus."
"of love she becomes fearful and runs out. At the festival of Dionysos, Leukippos is among the women wearing Daphne's dress, and he invites her to dance. Believing him to be a woman she agrees, but the strange herdsman stops the dance with a thunderclap and says she has been deceived. Daphne answers that both Leukippos and the stranger are in disguise, and the stranger reveals himself as the sun-god Apollo. Daphne refuses both her suitors, and Apollo pierces Leukippos with an arrow. Daphne mourns with the dying Leukippos. Apollo is filled with regret. He asks Zeus to give Daphne"
"Apollo and Daphne Apollo and Daphne is a story from ancient Greek mythology, retold by Hellenistic and Roman authors in the form of an amorous vignette. Apollo, the Greek/Roman god of music, poetry, art, the sun and a great warrior, mocked the god of love, Eros (Cupid), for his use of bow and arrow, as Apollo is also patron of archery. “What are you doing with powerful weapons, naughty boy?” he said. ""That equipment of yours are fitting my shoulders, which are able to give certain wounds to the wild animals, and to the enemies, which recently killed the swollen"
"which Apollo fashioned wreaths out of to console himself. Other versions of the myth, including that of the Roman poet Ovid, state that Daphne was transformed directly into a laurel tree. Bay laurel was used to fashion the laurel wreath of ancient Greece, a symbol of highest status. A wreath of bay laurels was given as the prize at the Pythian Games because the games were in honor of Apollo, and the laurel was one of his symbols. According to the poet Lucian, the priestess of Apollo known as the Pythia reputedly chewed laurel leaves from a sacred tree growing"
"Villa Borghese, Bernini produced a life-sized figure of David (1623) and three sculptural groups with mythological themes. The culminating work in this series that Bernini created for Borghese, Apollo and Daphne (1623–25), represents an incident popular in Italian poetry of the early seventeenth century, and ultimately derived from the Metamorphoses by the ancient Roman poet Ovid. Bernini depicts Apollo reaching out toward the river nymph Daphne just as she is transformed into a laurel tree by her father in order to prevent her from being burned by the touch of the god of the sun. Understood within its original intellectual"
"causes him to fall in love with Daphne. She, however, has pledged her love for Florindo, who is at the centre of a complex tangle of infatuations: he is secretly loved by Alfirena and more openly by the scheming shepherdess Lycoris, who in turn is the object of the shepherd Damon's desires. The various would-be lovers are consoled or advised by Damon's friend Thyrsis, and by the ageing nymph Galathea, who has herself not quite given up on love, though her advances to Thyrsis are rejected. Daphne and Florindo prepare to marry, but Apollo remains hopeful and continues his suit."
"Acantha Acantha (Ancient Greek: Ἀκάνθα, English translation: ""thorny"") is often claimed to be a minor character in Greek mythology whose metamorphosis was the origin of the ""Acanthus"" plant. The tale goes that Acantha was a nymph loved by the god Apollo. Acantha however rebuffed Apollo's advances and scratched his face. As a result, Apollo transformed her into the Acanthus, a plant with spiny leaves. The story has, over the years, been retold in books, encyclopedias, and journals. Compilers have, however, often omitted reference to classical sources. For instance the first edition of John Lemprière's ""Bibliotheca Classica"", an early encyclopaedia of"
"same day, so it receives the title 'Florindo made happy'. The other part represents Daphne's stubborn resistance to Phoebus's love, also the abhorrence she feels for all love, and finally her metamorphosis into a laurel tree, from which it receives the title 'Daphne metamorphosed' "". As listed and described in Burrows ""et al."": "" George Frideric Handel: Volume 1, 1609–1725: Collected Documents"" (2011). ""Florindo"" opens with celebrations to mark Apollo's victory over the dragon Python. Apollo boasts that he is more proficient with the bow than Cupid. This offends the latter, who mischievously wounds Apollo with a drugged arrow which"
"Meg McCaffrey to Nero and receiving the first prophecy, Apollo, Leo, Festus and Calypso are headed on a journey to stop Nero, the Beast, from controlling all of the oracles. They are rescued from attacking blemmyae by Hemithea and invited into the Waystation, in the Indianapolis Union Station, where Apollo recalls offering to turn Hemithea into a goddess but having his gift rejected to join the Hunters of Artemis. He learns that she is in a relationship with Josephine and the two of them have sacrificed their immortality as Hunters for love and are living as mortals. Their adopted daughter"
"immediately commenced her transformation into a laurel tree (""Laurus nobilis""): Even this did not quench Apollo's ardour, and as he embraced the tree, he felt her heart still beating. He then declared: Upon hearing his words, Daphne bends her branches, approving his decision. A version of the attempt on Daphne's sworn virginity that has been less familiar since the Renaissance was narrated by the Hellenistic poet Parthenius, in his ""Erotica Pathemata"", ""The Sorrows of Love"". Parthenius' tale, based on the Hellenistic historian Phylarchus, was known to Pausanias, who recounted it in his ""Description of Greece"" (2nd century AD). In this,"
"motion to ascend to godhood himself in Althena's place; his cause set on rule rather than revenge as in the original. Believing that humanity was strong and resourceful enough to live on their own, Dyne left the young girl in the care of Alex's parents to raise her as their own daughter before he began his new life as a traveling adventurer. Now knowing the truth of Luna's origins, Alex and his friends travel to the Goddess tower to save her and stop Ghaleon from seizing control of the world. Defeating his generals, Alex confronts Ghaleon at the tower's upper"
"an animal stalking its prey out of hunger, as if without seizing this prey they will die. Apollo expresses his concern of Daphne trying to get away. Ovid shows this when he writes, “moderatius, oro, curre fugamque inhibe,” meaning, “I ask you run more slowly and hold back flight."" Ovid uses animalistic terms here by saying “flight."" He wants Daphne to “hold back flight” which echoes the dove and the eagle in the previous lines. In the tale of Apollo and Daphne, one could see Apollo as a man crazed by desire for something that he cannot attain: Daphne. Because"
"had her temple among the Lacedemonians, at a place called Hypsoi. In later times when Apollo was regarded as identical with the sun or Helios, Artemis was naturally regarded as Selene or the moon. The Laurel was sacred to both. ""Apollo Daphnephoros"" had a temple in Eretria, a ""place where the citizens are to take the oaths. Hecate, the goddess of witchcraft and magic, is the chthonic counterpart of Apollo. They both are cousins, since their mothers - Leto and Asteria - are sisters. One of Apollo's epithets, ""Hecatos"", is the masculine form of Hecate, and both the names mean"
"jumped into the sea. To avoid her death, Apollo turned her into a nymph and let her go. Castalia was a nymph whom Apollo loved. She fled from him and dove into the spring at Delphi, at the base of Mt. Parnassos, which was then named after her. Water from this spring was sacred; it was used to clean the Delphian temples and inspire the priestesses. Cassandra, was a daughter of Hecuba and Priam. Apollo wished to court her. Cassandra promised to return his love on one condition - he should give her the power to see the future. Apollo"
"the creature rather than that the creature caused the desolation."" Delphyne also appears in Apollodorus' account (1st or 2nd century AD) of Typhon's battle with Zeus, where she is called both a ""she-dragon"" (""drakaina"") and a ""half-bestial maiden"". According to Apollodorus, Typhon managed to cut away Zeus' sinews from his body. Typhon then hid the severed tendons in the Corycian cave in Cilicia (a different cave than the one above Delphi), and set the dragoness Delphyne, to guard over them. The (2nd-century AD?) geographical poet Dionysius Periegetes mentions a coil of the serpent Delphyne leaning against Apollo's sacrificial tripod. Delphyne"
"taught to the humans the art of healing and archery. Phoebe, his grandmother, gave the oracular shrine of Delphi to Apollo as a birthday gift. Themis inspired him to be the oracular voice of Delphi thereon. Later, with his bow and arrows that he had received from Hephaestus, Apollo went in search of the chthonic dragon Python, which lived in Delphi beside the Castalian Spring, and was a terror to the people. Hera had sent this serpent to hunt the pregnant Leto to her death across the world. To avenge the trouble given to his mother, Apollo killed Python in"
"and snakes, and lived in a gated temple, where she was worshipped by the people of that land. She, along with her temple and priests, was swallowed up by a hole in the ground that opened beneath her, as the result of Philip's curse. Echidna was perhaps associated with the monster killed by Apollo at Delphi. Though that monster is usually said to be the male serpent Python, in the oldest account of this story, the ""Homeric Hymn to Apollo"", the god kills a nameless she-serpent (""drakaina""), subsequently called Delphyne, who had been Typhon's foster-mother. Echidna and Delphyne share several"
"the goddess Leto, and she became pregnant with Artemis and Apollo, Hera was jealous and sent Python to pursue Leto throughout the lands, to prevent her from giving birth to the twin gods. Thus when Apollo was grown he wanted to avenge his mother's plight and pursued Python, making his way straight for Mount Parnassus where the serpent dwelled, and chased it to the oracle of Gaia at Delphi; there he dared to penetrate the sacred precinct and kill it with his arrows beside the rock cleft where the priestess sat on her tripod. Robert Graves, who habitually read into"
"conflated. A female dragon named Delphyne (; cf. , ""womb""), and a male serpent Typhon (; from , ""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"
"of conceit towards Cupid, so much that Cupid decides to change this permanently. As Cupid's effects start to take over Apollo, he is filled with lust for Daphne, and it grows stronger throughout the entire chase. Once Daphne is transformed, Apollo's desire becomes grief at the loss of Daphne, yet it continues on and he makes her his. This loss is shown through a heavy use of the nasal consonants, emulating a sound of moaning, with loss in this example. In ""Metamorphoses,"" Ovid uses specific word orders to show Daphne's transformation from a woman to a tree. In the first"
"his own love life, when, enamoured of the nymph Daphne, he pursued her with lustful intent, but she prayed to the gods to be spared and was transformed into a laurel tree. As if embarrassed by this story, Apollo invites all to join him in drinking in praise of Bacchus. Mars, god of war, leads everyone in a drinking song, and Clio joins in the spirit of things so much that she begins to feel inebriated, much to the amusement of Orpheus' mother, Calliope, muse of epic poetry, and the chorus. The muses sing in turn in praise of Orpheus'"
"a strategy to prevent Hades from completing his machinations. In the present time, Pegasus Seiya is under a curse from Hades that will kill him in three days. Athena decides to save Seiya and is accompanied by the Saint, Andromeda Shun. They travel back in time with the aid of Chronos, but are sent further back than intended so that they end up during the previous holy war. They are separated and Athena is turned into a baby, but she is saved from harm by a Saint as it turns out the leader of the Sanctuary is in league with"
"Apollo used his his bow and golden arrow to shed light upon the island Anafi, where the Argonauts soon took shelter. Apollo helped the Greek hero, Diomedes, to escape from a great tempest. As a token of gratitude, Diomedes built a temple in honor of ""Apollo Epibaterius"", ""Apollo the embarker"". Periphas, a noble king, was honoured to the same extent as Zeus by mortals. Due to this Zeus wished to destroy him. But Apollo requested his father not to do so, since Periphas was a virtuous man. Zeus agreed and metamorphosed Periphas into an eagle and made the eagle his"
"been blackmailed by Ga'ran in order to protect Rayfa, who is revealed to be Nahyuta's sister and Dhurke and Amara's biological daughter. With the ties of her father's crime threatening to destroy Rayfa's life, Apollo uses his final gift from Dhurke, a photo of his deceased biological father, Jove, to conduct a Divination Séance, proving that both Jove and Inga's murders and Amara's attempted assassination were caused by Ga'ran. As Ga'ran threatens to use her royal authority to execute Apollo and Phoenix on the spot, Apollo proves that Ga'ran has no claim to the throne, possessing no spiritual powers of"
"the most innovative and influential twists that he gives to the tradition of fin’ amors: this poet's love for his lady is, by design, all but indistinguishable from his literary ambition, his love of the laurel crown. The symbolic focus of that coincidence is the story of Daphne's transformation into Apollo's tree. Petrarch made the story in the ""Metamorphoses"" the dominant myth of the longest poem in the sequence, Canzoniere 23. This poem is a virtuoso sequence of a half dozen Ovidian myths, from Apollo and Daphne to Actaeon and Diana, offered up as figuration of the poet's own subjective"
"the hamadryads of the woods on Mount Oeta. The nymphs taught her to sing hymns to the gods and to dance. On one occasion, Dryope was seen by Apollo. In order to win her favours the god turned himself into a tortoise, of which the girls made a pet. The nymphs played with the animal and when Dryope had the tortoise on her lap, Apollo turned into a snake. The nymphs then got scared and abandoned her, and she and Apollo mated. Eventually she gave birth to her son Amphissus. Soon after Dryope married Andraemon, son of Oxylus. Amphissus eventually"