DOI Page / Citation link:
https://doi.org/10.11588/diglit.14696#0524
Apollon and Artemis
453
were invented by way of compliment to Apollon, just as the female
Hyperoche and Laodike were invented by way of compliment
to Artemis.
It is, then, far from certain that Apollon and Artemis superseded
any pair of twins. Indeed it is far from certain that they were
originally twins themselves. When, where, and how they first got
together, are questions intimately bound up with the problem of
Apollon's provenance. And here opinion has, within the last quarter
of a century, fairly boxed the compass. K. Wernicke (1894)1
remarks that Homer was already acquainted with Apollon and
Artemis as the twin offspring of Zeus by Leto, and lays stress
on Delos as the mainstay, if not the cradle, of their connexion,
L. R. Farnell (1896)2, who groups the cults of Apollon-and-Artemis
in a valuable conspectus, would push their joint worship back to
the Homeric age and concludes : ' The place where the two deities
were first closely associated, and whence the belief in their twinship
spread, was probably Delos3.' T. Zielinski (1899)4 is in favour of
Troy as the Aiisgaugspwikt. Apollon and his sister Artemis, a pair
of light-divinities, came from the Troad, where behind the rocks
of Mount Ide lay Lykia, a blissful 'Land of Light' inhabited by the
pious Hyperboreans. From thence the cult of Apollon in early epic
times made its way into Greece through Thermopylai. Parnassos
became the second holy mountain of the god, who found a double
hypostasis—corresponding with the Amphictionic meetings at
Delphoi and Pylai—in Orestes, the ' Mountain-man,' and Pylddes,
the 'Gate-man.' U. von W7ilamowitz-Moellendorff (1903, 1908)5
likewise looks to the east. He argues that in the Iliad Apollon
protects Trojans and Lycians, that as the god of Lykia he has the
appellatives Lykegene's6, Lykeios, Lykios and in accordance with
K. Wernicke in Pauly—Wissowa Real-Enc. ii. 33—35.
Farnell Cults of Gk. States ii. 464—467, 577—581.
3 A Melian amphora, now at Athens (Collignon—Couve Cat. Vases d'' Athbies p. 120 ff.
no. 475), has for its principal design the meeting of Apollon and Artemis. Apollon,
bearded, arrives in a car drawn by four winged steeds. He carries a seven-stringed lyre,
to which the reins are attached (!), and brings with him two females, usually regarded as
Muses, but better identified by M. P. Nilsscn in the Archiv f. Rel. 1913 xvi. 313 with
the Hyperborean maidens. If so, the locality must be Uelos. Artemis advances to
welcome the god, having a bow and quiver on her back, an arrow in her left hand, and
a stag in her right (A. Conze Melisclie Thongefacsse Leipzig 1862 pi. 4 (=my fig. 357),
H. von Rohden in Baumeister Denkm. iii. 1954f., Perrot—Chipiez Hist, de VArt ix.
471 ff. fig. 235).
4 T. Zielinski ' Die Orestessage und die Rechtfertigungsidee' in the Neue Jahrb. f.
klass. Altertum 1899 iii. 87 f.
5 U. von Wilamowitz-Moellendorff 'Apollon' in Hermes 1903 xxxviii. 575—586,
id. Greek Historical Writing and Apollo trans. G. Murray Oxford 1908 pp. 27—45.
6 //. 4. 101, 119. Wilamowitz contends that Pandaros the Lycian presumably uses
453
were invented by way of compliment to Apollon, just as the female
Hyperoche and Laodike were invented by way of compliment
to Artemis.
It is, then, far from certain that Apollon and Artemis superseded
any pair of twins. Indeed it is far from certain that they were
originally twins themselves. When, where, and how they first got
together, are questions intimately bound up with the problem of
Apollon's provenance. And here opinion has, within the last quarter
of a century, fairly boxed the compass. K. Wernicke (1894)1
remarks that Homer was already acquainted with Apollon and
Artemis as the twin offspring of Zeus by Leto, and lays stress
on Delos as the mainstay, if not the cradle, of their connexion,
L. R. Farnell (1896)2, who groups the cults of Apollon-and-Artemis
in a valuable conspectus, would push their joint worship back to
the Homeric age and concludes : ' The place where the two deities
were first closely associated, and whence the belief in their twinship
spread, was probably Delos3.' T. Zielinski (1899)4 is in favour of
Troy as the Aiisgaugspwikt. Apollon and his sister Artemis, a pair
of light-divinities, came from the Troad, where behind the rocks
of Mount Ide lay Lykia, a blissful 'Land of Light' inhabited by the
pious Hyperboreans. From thence the cult of Apollon in early epic
times made its way into Greece through Thermopylai. Parnassos
became the second holy mountain of the god, who found a double
hypostasis—corresponding with the Amphictionic meetings at
Delphoi and Pylai—in Orestes, the ' Mountain-man,' and Pylddes,
the 'Gate-man.' U. von W7ilamowitz-Moellendorff (1903, 1908)5
likewise looks to the east. He argues that in the Iliad Apollon
protects Trojans and Lycians, that as the god of Lykia he has the
appellatives Lykegene's6, Lykeios, Lykios and in accordance with
K. Wernicke in Pauly—Wissowa Real-Enc. ii. 33—35.
Farnell Cults of Gk. States ii. 464—467, 577—581.
3 A Melian amphora, now at Athens (Collignon—Couve Cat. Vases d'' Athbies p. 120 ff.
no. 475), has for its principal design the meeting of Apollon and Artemis. Apollon,
bearded, arrives in a car drawn by four winged steeds. He carries a seven-stringed lyre,
to which the reins are attached (!), and brings with him two females, usually regarded as
Muses, but better identified by M. P. Nilsscn in the Archiv f. Rel. 1913 xvi. 313 with
the Hyperborean maidens. If so, the locality must be Uelos. Artemis advances to
welcome the god, having a bow and quiver on her back, an arrow in her left hand, and
a stag in her right (A. Conze Melisclie Thongefacsse Leipzig 1862 pi. 4 (=my fig. 357),
H. von Rohden in Baumeister Denkm. iii. 1954f., Perrot—Chipiez Hist, de VArt ix.
471 ff. fig. 235).
4 T. Zielinski ' Die Orestessage und die Rechtfertigungsidee' in the Neue Jahrb. f.
klass. Altertum 1899 iii. 87 f.
5 U. von Wilamowitz-Moellendorff 'Apollon' in Hermes 1903 xxxviii. 575—586,
id. Greek Historical Writing and Apollo trans. G. Murray Oxford 1908 pp. 27—45.
6 //. 4. 101, 119. Wilamowitz contends that Pandaros the Lycian presumably uses