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expand to 1,000. Besides solar energy, areas of research in Algeria include space and satellite telecommunications, nuclear power and medical research. Labour market The overall rate of unemployment was 10% in 2011, but remained higher among young people, with a rate of 21.5% for those aged between 15 and 24. The government strengthened in 2011 the job programs introduced in 1988, in particular in the framework of the program to aid those seeking work (Dispositif d'Aide à l'Insertion Professionnelle). Despite a decline in total unemployment, youth and women unemployment is high. Unemployment particularly affects the young, with a jobless rate of 21.5% among the 15–24 age group. Tourism The development of the tourism sector in Algeria had previously been hampered by a lack of facilities, but since 2004 a broad tourism development strategy has been implemented resulting in many hotels of a high modern standard being built. There are several UNESCO World Heritage Sites in Algeria including Al Qal'a of Beni Hammad, the first capital of the Hammadid empire; Tipasa, a Phoenician and later Roman town; and Djémila and Timgad, both Roman ruins; M'Zab Valley, a limestone valley containing a large urbanized oasis; and the Casbah of Algiers, an important citadel. The only natural World Heritage Site is the Tassili n'Ajjer, a mountain range. Transport The Algerian road network is the densest in Africa; its length is estimated at of highways, with more than 3,756 structures and a paving rate of 85%. This network will be complemented by the East-West Highway, a major infrastructure project currently under construction. It is a 3-way, highway, linking Annaba in the extreme east to the Tlemcen in the far west. Algeria is also crossed by the Trans-Sahara Highway, which is now completely paved. This road is supported by the Algerian government to increase trade between the six countries crossed: Algeria, Mali, Niger, Nigeria, Chad, and Tunisia. Demographics Algeria has a population of an estimated 44 million, of which the vast majority are Arab-Berber ethnically. At the outset of the 20th century, its population was approximately four million. About 90% of Algerians live in the northern, coastal area; the inhabitants of the Sahara desert are mainly concentrated in oases, although some 1.5 million remain nomadic or partly nomadic. 28.1% of Algerians are under the age of 15. Between 90,000 and 165,000 Sahrawis from Western Sahara live in the Sahrawi refugee camps, in the western Algerian Sahara desert. There are also more than 4,000 Palestinian refugees, who are well integrated and have not asked for assistance from the United Nations High Commissioner for Refugees (UNHCR). In 2009, 35,000 Chinese migrant workers lived in Algeria. The largest concentration of Algerian migrants outside Algeria is in France, which has reportedly over 1.7 million Algerians of up to the second generation. Ethnic groups Indigenous Berbers as well as Phoenicians, Romans, Vandals, Byzantine Greeks, Arabs, Turks, various Sub-Saharan Africans, and French have contributed to the history of Algeria. Descendants of Andalusian refugees are also present in the population of Algiers and other cities. Moreover, Spanish was spoken by these Aragonese and Castillian

Morisco descendants deep into the 18th century, and even Catalan was spoken at the same time by Catalan Morisco descendants in the small town of Grish El-Oued. Despite the dominance of the Berber ethnicity in Algeria, the majority of Algerians identify with an Arabic-based identity, especially after the Arab nationalism rising in the 20th century. Berbers and Berber-speaking Algerians are divided into many groups with varying languages. The largest of these are the Kabyles, who live in the Kabylie region east of Algiers, the Chaoui of Northeast Algeria, the Tuaregs in the southern desert and the Shenwa people of North Algeria. During the colonial period, there was a large (10% in 1960) European population who became known as Pied-Noirs. They were primarily of French, Spanish and Italian origin. Almost all of this population left during the war of independence or immediately after its end. Languages Modern Standard Arabic and Berber are the official languages. Algerian Arabic (Darja) is the language used by the majority of the population. Colloquial Algerian Arabic is heavily infused with borrowings from French and Berber. Berber has been recognised as a "national language" by the constitutional amendment of 8 May 2002. Kabyle, the predominant Berber language, is taught and is partially co-official (with a few restrictions) in parts of Kabylie. In February 2016, the Algerian constitution passed a resolution that made Berber an official language alongside Arabic. Although French has no official status in Algeria, it has one of the largest Francophone populations in the world, and French is widely used in government, media (newspapers, radio, local television), and both the education system (from primary school onwards) and academia due to Algeria's colonial history. It can be regarded as a lingua franca of Algeria. In 2008, 11.2 million Algerians could read and write in French. An Abassa Institute study in April 2000 found that 60% of households could speak and understand French, or 18 million people out of a total of 30 million at the time. Following a period during which the Algerian government tried to phase out French, in recent decades the government has changed course and reinforced the study of French, and some television programs are broadcast in the language. Algeria emerged as a bilingual state after 1962. Colloquial Algerian Arabic is spoken by about 72% of the population and Berber by 27–30%. Religion Islam is the predominant religion in Algeria, with its adherents, mostly Sunnis, accounting for 99% of the population according to a 2021 CIA World Factbook estimate, and 97.9% according to Pew Research in 2020. There are about 290,000 Ibadis in the M'zab Valley in the region of Ghardaia. Estimates of the Christian population range from 20,000 to 200,000 Algerian citizens who are Christians predominantly belong to Protestant groups, which have seen increased pressure from the government in recent years including many forced closures. There has been an increase in the number of people identifying as non-religious. The June 2019 Arab Barometer-BBC News report found that the percentage of Algerians identifying as non-religious has grown from around 8% in 2013 to around 15%

in 2018. The Arab Barometer December 2019, found that the growth in the percentage of Algerians identifying as non-religious is largely driven by young Algerians, with roughly 25% describing themselves as non-religious. Algeria has given the Muslim world a number of prominent thinkers, including Emir Abdelkader, Abdelhamid Ben Badis, Mouloud Kacem Naît Belkacem, Malek Bennabi and Mohamed Arkoun. Health In 2018, Algeria had the highest numbers of physicians in the Maghreb region (1.72 per 1,000 people), nurses (2.23 per 1,000 people), and dentists (0.31 per 1,000 people). Access to "improved water sources" was around 97.4% of the population in urban areas and 98.7% of the population in the rural areas. Some 99% of Algerians living in urban areas, and around 93.4% of those living in rural areas, had access to "improved sanitation". According to the World Bank, Algeria is making progress toward its goal of "reducing by half the number of people without sustainable access to improved drinking water and basic sanitation by 2015". Given Algeria's young population, policy favours preventive health care and clinics over hospitals. In keeping with this policy, the government maintains an immunisation program. However, poor sanitation and unclean water still cause tuberculosis, hepatitis, measles, typhoid fever, cholera and dysentery. The poor generally receive health care free of charge. Health records have been maintained in Algeria since 1882 and began adding Muslims living in the south to their vital record database in 1905 during French rule. Education Since the 1970s, in a centralised system that was designed to significantly reduce the rate of illiteracy, the Algerian government introduced a decree by which school attendance became compulsory for all children aged between 6 and 15 years who have the ability to track their learning through the 20 facilities built since independence, now the literacy rate is around 92.6%. Since 1972, Arabic is used as the language of instruction during the first nine years of schooling. From the third year, French is taught and it is also the language of instruction for science classes. The students can also learn English, Italian, Spanish and German. In 2008, new programs at the elementary appeared, therefore the compulsory schooling does not start at the age of six anymore, but at the age of five. Apart from the 122 private schools, the Universities of the State are free of charge. After nine years of primary school, students can go to the high school or to an educational institution. The school offers two programs: general or technical. At the end of the third year of secondary school, students pass the exam of the baccalaureate, which allows once it is successful to pursue graduate studies in universities and institutes. Education is officially compulsory for children between the ages of six and 15. In 2008, the illiteracy rate for people over 10 was 22.3%, 15.6% for men and 29.0% for women. The province with the lowest rate of illiteracy was Algiers Province at 11.6%, while the province with the highest rate was Djelfa Province at 35.5%. Algeria has 26 universities and 67 institutions of higher education, which

must accommodate a million Algerians and 80,000 foreign students in 2008. The University of Algiers, founded in 1879, is the oldest, it offers education in various disciplines (law, medicine, science and letters). Twenty-five of these universities and almost all of the institutions of higher education were founded after the independence of the country. Even if some of them offer instruction in Arabic like areas of law and the economy, most of the other sectors as science and medicine continue to be provided in French and English. Among the most important universities, there are the University of Sciences and Technology Houari Boumediene, the University of Mentouri Constantine, and University of Oran Es-Senia. The University of Abou Bekr Belkaïd in Tlemcen and University of Batna Hadj Lakhdar occupy the 26th and 45th row in Africa. Algeria was ranked 121st in the Global Innovation Index in 2020, down from 113rd in 2019. Cities Below is a list of the most populous Algerian cities: Culture Modern Algerian literature, split between Arabic, Tamazight and French, has been strongly influenced by the country's recent history. Famous novelists of the 20th century include Mohammed Dib, Albert Camus, Kateb Yacine and Ahlam Mosteghanemi while Assia Djebar is widely translated. Among the important novelists of the 1980s were Rachid Mimouni, later vice-president of Amnesty International, and Tahar Djaout, murdered by an Islamist group in 1993 for his secularist views. Malek Bennabi and Frantz Fanon are noted for their thoughts on decolonization; Augustine of Hippo was born in Tagaste (modern-day Souk Ahras); and Ibn Khaldun, though born in Tunis, wrote the Muqaddima while staying in Algeria. The works of the Sanusi family in pre-colonial times, and of Emir Abdelkader and Sheikh Ben Badis in colonial times, are widely noted. The Latin author Apuleius was born in Madaurus (Mdaourouch), in what later became Algeria. Contemporary Algerian cinema is various in terms of genre, exploring a wider range of themes and issues. There has been a transition from cinema which focused on the war of independence to films more concerned with the everyday lives of Algerians. Media Art Algerian painters, like Mohamed Racim or Baya, attempted to revive the prestigious Algerian past prior to French colonisation, at the same time that they have contributed to the preservation of the authentic values of Algeria. In this line, Mohamed Temam, Abdelkhader Houamel have also returned through this art, scenes from the history of the country, the habits and customs of the past and the country life. Other new artistic currents including the one of M'hamed Issiakhem, Mohammed Khadda and Bachir Yelles, appeared on the scene of Algerian painting, abandoning figurative classical painting to find new pictorial ways, in order to adapt Algerian paintings to the new realities of the country through its struggle and its aspirations. Mohammed Khadda and M'hamed Issiakhem have been notable in recent years. Literature The historic roots of Algerian literature go back to the Numidian and Roman African era, when Apuleius wrote The Golden Ass, the only Latin novel to survive in its entirety. This period had also known Augustine of Hippo,

Nonius Marcellus and Martianus Capella, among many others. The Middle Ages have known many Arabic writers who revolutionised the Arab world literature, with authors like Ahmad al-Buni, Ibn Manzur and Ibn Khaldoun, who wrote the Muqaddimah while staying in Algeria, and many others. Albert Camus was an Algerian-born French Pied-Noir author. In 1957, he was awarded the Nobel Prize in literature. Today Algeria contains, in its literary landscape, big names having not only marked the Algerian literature, but also the universal literary heritage in Arabic and French. As a first step, Algerian literature was marked by works whose main concern was the assertion of the Algerian national entity, there is the publication of novels as the Algerian trilogy of Mohammed Dib, or even Nedjma of Kateb Yacine novel which is often regarded as a monumental and major work. Other known writers will contribute to the emergence of Algerian literature whom include Mouloud Feraoun, Malek Bennabi, Malek Haddad, Moufdi Zakaria, Abdelhamid Ben Badis, Mohamed Laïd Al-Khalifa, Mouloud Mammeri, Frantz Fanon, and Assia Djebar. In the aftermath of the independence, several new authors emerged on the Algerian literary scene, they will attempt through their works to expose a number of social problems, among them there are Rachid Boudjedra, Rachid Mimouni, Leila Sebbar, Tahar Djaout and Tahir Wattar. Currently, a part of Algerian writers tends to be defined in a literature of shocking expression, due to the terrorism that occurred during the 1990s, the other party is defined in a different style of literature who staged an individualistic conception of the human adventure. Among the most noted recent works, there is the writer, the swallows of Kabul and the attack of Yasmina Khadra, the oath of barbarians of Boualem Sansal, memory of the flesh of Ahlam Mosteghanemi and the last novel by Assia Djebar nowhere in my father's House. Music Chaâbi music is a typically Algerian musical genre characterized by specific rhythms and of Qacidate (popular poems) in Arabic dialect. The undisputed master of this music is El Hadj M'Hamed El Anka. The Constantinois Malouf style is saved by musician from whom Mohamed Tahar Fergani is a performer. Folk music styles include Bedouin music, characterized by the poetic songs based on long kacida (poems); Kabyle music, based on a rich repertoire that is poetry and old tales passed through generations; Shawiya music, a folklore from diverse areas of the Aurès Mountains. Rahaba music style is unique to the Aures. Souad Massi is a rising Algerian folk singer. Other Algerian singers of the diaspora include Manel Filali in Germany and Kenza Farah in France. Tergui music is sung in Tuareg languages generally, Tinariwen had a worldwide success. Finally, the staïfi music is born in Sétif and remains a unique style of its kind. Modern music is available in several facets, Raï music is a style typical of western Algeria. Rap, a relatively recent style in Algeria, is experiencing significant growth. Cinema The Algerian state's interest in film-industry activities can be seen in the annual budget of DZD 200 million (EUR 1.3 million) allocated to production, specific

measures and an ambitious programme plan implemented by the Ministry of Culture in order to promote national production, renovate the cinema stock and remedy the weak links in distribution and exploitation. The financial support provided by the state, through the Fund for the Development of the Arts, Techniques and the Film Industry (FDATIC) and the Algerian Agency for Cultural Influence (AARC), plays a key role in the promotion of national production. Between 2007 and 2013, FDATIC subsidised 98 films (feature films, documentaries and short films). In mid-2013, AARC had already supported a total of 78 films, including 42 feature films, 6 short films and 30 documentaries. According to the European Audiovisual Observatory's LUMIERE database, 41 Algerian films were distributed in Europe between 1996 and 2013; 21 films in this repertoire were Algerian-French co-productions. Days of Glory (2006) and Outside the Law (2010) recorded the highest number of admissions in the European Union, 3,172,612 and 474,722, respectively. Algeria won the Palme d'Or for Chronicle of the Years of Fire (1975), two Oscars for Z (1969), and other awards for the Italian-Algerian movie The Battle of Algiers. Cuisine Algerian cuisine is rich and diverse. The country was considered as the "granary of Rome". It offers a component of dishes and varied dishes, depending on the region and according to the seasons. The cuisine uses cereals as the main products, since they are always produced with abundance in the country. There is not a dish where cereals are not present. Algerian cuisine varies from one region to another, according to seasonal vegetables. It can be prepared using meat, fish and vegetables. Among the dishes known, couscous, chorba, rechta, chakhchoukha, berkoukes, shakshouka, mthewem, chtitha, mderbel, dolma, brik or bourek, garantita, lham'hlou, etc. Merguez sausage is widely used in Algeria, but it differs, depending on the region and on the added spices. Cakes are marketed and can be found in cities either in Algeria, in Europe or North America. However, traditional cakes are also made at home, following the habits and customs of each family. Among these cakes, there are Tamina, Baklawa, Chrik, Garn logzelles, Griouech, Kalb el-louz, Makroud, Mbardja, Mchewek, Samsa, Tcharak, Baghrir, Khfaf, Zlabia, Aarayech, Ghroubiya and Mghergchette. Algerian pastry also contains Tunisian or French cakes. Marketed and home-made bread products include varieties such as Kessra or Khmira or Harchaya, chopsticks and so-called washers Khoubz dar or Matloue. Other traditional meals sold often as street food include mhadjeb or mahjouba, karantika, doubara, chakhchoukha, hassouna, and t'chicha. Sports Various games have existed in Algeria since antiquity. In the Aures, people played several games such as El Kherba or El khergueba (chess variant). Playing cards, checkers and chess games are part of Algerian culture. Racing (fantasia) and rifle shooting are part of cultural recreation of the Algerians. The first Algerian and African gold medalist is Boughera El Ouafi in 1928 Olympics of Amsterdam in the Marathon. The second Algerian Medalist was Alain Mimoun in 1956 Summer Olympics in Melbourne. Several men and women were champions in athletics in the 1990s including Noureddine Morceli, Hassiba Boulmerka, Nouria Merah-Benida,

and Taoufik Makhloufi, all specialized in middle-distance running. Football is the most popular sport in Algeria. Several names are engraved in the history of the sport, including Lakhdar Belloumi, Rachid Mekhloufi, Hassen Lalmas, Rabah Madjer, Riyad Mahrez, Salah Assad and Djamel Zidane. The Algeria national football team qualified for the 1982 FIFA World Cup, 1986 FIFA World Cup, 2010 FIFA World Cup and 2014 FIFA World Cup. In addition, several football clubs have won continental and international trophies as the club ES Sétif or JS Kabylia. The Algerian Football Federation is an association of Algeria football clubs organizing national competitions and international matches of the selection of Algeria national football team. See also Index of Algeria-related articles Outline of Algeria Explanatory notes Citations General bibliography Ageron, Charles-Robert (1991). Modern Algeria – A History from 1830 to the Present. Translated from French and edited by Michael Brett. London: Hurst. . Aghrout, Ahmed; Bougherira, Redha M. (2004). Algeria in Transition – Reforms and Development Prospects. Routledge. . Bennoune, Mahfoud (1988). The Making of Contemporary Algeria – Colonial Upheavals and Post-Independence Development, 1830–1987. Cambridge: Cambridge University Press. . Fanon, Frantz (1966; 2005 paperback). The Wretched of the Earth. Grove Press. ASIN B0007FW4AW, . Horne, Alistair (1977). A Savage War of Peace: Algeria 1954–1962. Viking Adult. , (2006 reprint) Laouisset, Djamel (2009). A Retrospective Study of the Algerian Iron and Steel Industry. New York City: Nova Publishers. . Roberts, Hugh (2003). The Battlefield – Algeria, 1988–2002. Studies in a Broken Polity. London: Verso Books. . Ruedy, John (1992). Modern Algeria – The Origins and Development of a Nation. Bloomington: Indiana University Press. . Stora, Benjamin (2001). Algeria, 1830–2000 – A Short History. Ithaca, New York: Cornell University Press. . Sidaoui, Riadh (2009). "Islamic Politics and the Military – Algeria 1962–2008". Religion and Politics – Islam and Muslim Civilisation. Farnham: Ashgate Publishing. . External links People's Democratic Republic of Algeria Official government website Portal of the First Ministry Portal of the First Ministry Algeria. The World Factbook. Central Intelligence Agency. Algeria profile from the BBC News ency education ency education Key Development Forecasts for Algeria from International Futures EU Neighbourhood Info Centre: Algeria North African countries Maghrebi countries Saharan countries Arab republics Republics Arabic-speaking countries and territories Berber-speaking countries and territories French-speaking countries and territories G15 nations Member states of OPEC Member states of the African Union Member states of the Arab League Member states of the Organisation of Islamic Cooperation Member states of the Union for the Mediterranean Current member states of the United Nations States and territories established in 1962 1962 establishments in Algeria 1962 establishments in Africa Countries in Africa

This is a list of characters in Ayn Rand's 1957 novel Atlas Shrugged. Major characters The following are major characters from the novel. Protagonists Dagny Taggart Dagny Taggart is the protagonist of the novel. She is vice-president in Charge of Operations for Taggart Transcontinental, under her brother, James Taggart. Given James' incompetence, Dagny is responsible for all the workings of the railroad. Francisco d'Anconia Francisco d'Anconia is one of the central characters in Atlas Shrugged, an owner by inheritance of the world's largest copper mining operation. He is a childhood friend, and the first love, of Dagny Taggart. A child prodigy of exceptional talents, Francisco was dubbed the "climax" of the d'Anconia line, an already prestigious family of skilled industrialists. He was a classmate of John Galt and Ragnar Danneskjöld and student of both Hugh Akston and Robert Stadler. He began working while still in school, proving that he could have made a fortune without the aid of his family's wealth and power. Later, Francisco bankrupts the d'Anconia business to put it out of others' reach. His full name is given as "Francisco Domingo Carlos Andres Sebastián d'Anconia". John Galt John Galt is the primary male hero of Atlas Shrugged. He initially appears as an unnamed menial worker for Taggart Transcontinental, who often dines with Eddie Willers in the employees' cafeteria, and leads Eddie to reveal important information about Dagny Taggart and Taggart Transcontinental. Only Eddie's side of their conversations is given in the novel. Later in the novel, the reader discovers this worker's true identity. Before working for Taggart Transcontinental, Galt worked as an engineer for the Twentieth Century Motor Company, where he secretly invented a generator of usable electric energy from ambient static electricity, but abandoned his prototype, and his employment, when dissatisfied by an easily corrupted novel system of payment. This prototype was found by Dagny Taggart and Hank Rearden. Galt himself remains concealed throughout much of the novel, working a job and living by himself, where he unites the most skillful inventors and business leaders under his leadership. Much of the book's third division is given to his broadcast speech, which presents the author's philosophy of Objectivism. Henry "Hank" Rearden Henry (known as "Hank") Rearden is one of the central characters in Atlas Shrugged. He owns the most important steel company in the United States, and invents Rearden Metal, an alloy stronger, lighter, cheaper and tougher than steel. He lives in Philadelphia with his wife Lillian, his brother Philip, and his elderly mother. Rearden represents a type of self-made man and eventually divorces Lillian, abandons his steel mills following a bloody assault by government-planted workers, and joins John Galt's strike. Eddie Willers Edwin "Eddie" Willers is the Special Assistant to the Vice-President in Charge of Operations at Taggart Transcontinental. His father and grandfather worked for the Taggarts, and himself likewise. He is completely loyal to Dagny and to Taggart Transcontinental. Willers does not possess the creative ability of Galt's associates, but matches them in moral courage and is capable of appreciating and making use of their creations. After

Dagny shifts her attention and loyalty to saving the captive Galt, Willers maintains the railroad until its collapse. Ragnar Danneskjöld One of Galt's first followers, and world-famous as a pirate, who seizes relief ships sent from the United States to the People's States of Europe. He works to ensure that once those espousing Galt's philosophy are restored to their rightful place in society, they have enough capital to rebuild the world. Kept in the background for much of the book, Danneskjöld makes a personal appearance to encourage Rearden to persevere in his increasingly difficult situation, and gives him a bar of gold as compensation for the income taxes he has paid over the last several years. Danneskjöld is married to the actress Kay Ludlow; their relationship is kept hidden from the outside world, which only knows of Ludlow as a retired film star. Considered a misfit by Galt's other adherents, he views his actions as a means to speed the world along in understanding Galt's perspective. According to Barbara Branden, who was closely associated with Rand at the time the book was written, there were sections written describing Danneskjöld's adventures at sea, cut from the final published text. In a 1974 comment at a lecture, Ayn Rand admitted that Danneskjöld's name was a tribute to Victor Hugo's novel, , wherein the hero becomes the first of the Counts of Danneskjöld. In the published book, Danneskjöld is always seen through the eyes of others (Dagny Taggart or Hank Rearden), except for a brief paragraph in the very last chapter. Antagonists James Taggart The President of Taggart Transcontinental and the book's most important antagonist. Taggart is an expert influence peddler but incapable of making operational decisions on his own. He relies on his sister, Dagny Taggart, to actually run the railroad, but nonetheless opposes her in almost every endeavor because of his various anti-capitalist moral and political beliefs. In a sense, he is the antithesis of Dagny. This contradiction leads to the recurring absurdity of his life: the desire to overcome those on whom his life depends, and the horror that he will succeed at this. In the final chapters of the novel, he suffers a complete mental breakdown upon realizing that he can no longer deceive himself in this respect. Lillian Rearden The unsupportive wife of Hank Rearden, who dislikes his habits and (secretly at first) seeks to ruin Rearden to prove her own value. Lillian achieves this, when she passes information to James Taggart about her husband's affair with his sister. This information is used to blackmail Rearden to sign a Gift Certificate which delivers all the property rights of Rearden Metal to others. Lillian thereafter uses James Taggart for sexual satisfaction, until Hank abandons her. Dr. Floyd Ferris Ferris is a biologist who works as "co-ordinator" at the State Science Institute. He uses his position there to deride reason and productive achievement, and publishes a book entitled Why Do You Think You Think? He clashes on several occasions with Hank Rearden, and twice attempts to blackmail Rearden into giving up Rearden

Metal. He is also one of the group of looters who tries to get Rearden to agree to the Steel Unification Plan. Ferris hosts the demonstration of the Project X weapon, and is the creator of the Ferris Persuader, a torture machine. When John Galt is captured by the looters, Ferris uses the device on Galt, but it breaks down before extracting the information Ferris wants from Galt. Ferris represents the group which uses brute force on the heroes to achieve the ends of the looters. Dr. Robert Stadler A former professor at Patrick Henry University, and along with colleague Hugh Akston, mentor to Francisco d'Anconia, John Galt and Ragnar Danneskjöld. He has since become a sell-out, one who had great promise but squandered it for social approval, to the detriment of the free. He works at the State Science Institute where all his inventions are perverted for use by the military, including a sound-based weapon known as Project X (Xylophone). He is killed when Cuffy Meigs (see below) drunkenly overloads the circuits of Project X, causing it to destroy itself and every structure and living thing in a 100-mile radius. The character was, in part, modeled on J. Robert Oppenheimer, whom Rand had interviewed for an earlier project, and his part in the creation of nuclear weapons.` To his former student Galt, Stadler represents the epitome of human evil, as the "man who knew better" but chose not to act for the good. Wesley Mouch The incompetent and treacherous lobbyist whom Hank Rearden reluctantly employs in Washington, who rises to prominence and authority throughout the novel through trading favours and disloyalty. In return for betraying Hank by helping broker the Equalization of Opportunity Bill (which, by restricting the number of businesses each person may own to one, forces Hank to divest most of his companies), he is given a senior position at the Bureau of Economic Planning and National Resources. Later in the novel he becomes its Top Co-ordinator, a position that eventually becomes Economic Dictator of the country. Mouch's mantra, whenever a problem arises from his prior policy, is to say, "I can't help it. I need wider powers." Secondary characters The following secondary characters also appear in the novel. Hugh Akston is identified as "One of the last great advocates of reason." He was a renowned philosopher and the head of the Department of Philosophy at Patrick Henry University, where he taught Francisco d'Anconia, John Galt, and Ragnar Danneskjöld. He was, along with Robert Stadler, a father figure to these three. Akston's name is so hallowed that a young lady, on hearing that Francisco had studied under him, is shocked. She thought he must have been one of those great names from an earlier century. He now works as a cook in a roadside diner, and proves extremely skillful at the job. When Dagny tracks him down, and before she discovers his true identity, he rejects her enthusiastic offer to manage the dining car services for Taggart Transcontinental. He is based on Aristotle. Jeff Allen is a tramp who

stows away on a Taggart train during one of Dagny's cross-country trips. Instead of throwing him out, she allows him to ride as her guest. It is from Allen that she learns the full story behind the collapse of the Twentieth Century Motor Company (Rand's extensive metaphor for the inherent flaws of communism), as well as a hint of John Galt's true background. Calvin Atwood is owner of Atwood Light and Power Company and joins Galt's strike. Mayor Bascom is the mayor of Rome, Wisconsin, who reveals part of the history of the Twentieth Century Motor Company. Dr. Blodgett is the scientist who pulls the lever to demonstrate Project X. Orren Boyle is the head of Associated Steel, antithesis of Hank Rearden and a friend of James Taggart. He is an investor in the San Sebastián Mines. He disappears from the story after having a nervous breakdown following the failed 'unification' of the steel industry. Laura Bradford is an actress and Kip Chalmers' mistress. She is one of the passengers on his train, and dies in the Taggart Tunnel disaster. Bill Brent is the chief dispatcher for the Colorado Division of Taggart Transcontinental, who tries to prevent the Taggart Tunnel disaster. Cherryl Brooks is a dime store shopgirl who marries James Taggart after a chance encounter in her store the night the John Galt Line was falsely deemed his greatest success. She marries him thinking he is the heroic person behind Taggart Transcontinental. Cherryl is at first harsh towards Dagny, having believed Jim Taggart's descriptions of his sister, until she questions employees of the railroad. Upon learning that her scorn had been misdirected, Cherryl puts off apologizing to Dagny out of shame, but eventually admits to Dagny that when she married Jim, she thought he had the heroic qualities that she had looked up to - she thought she was marrying someone like Dagny. Shortly after making this admission, she commits suicide by jumping over a stone parapet and into the river, unable to live with her evil husband and seeing no way to escape him. Millie Bush was "a mean, ugly little eight-year-old" girl voted to receive gold braces to straighten her teeth by the Marxist "family" committee who determined how pay was allocated at The Twentieth Century Motor Company. Her teeth are later knocked out by a man denied an allowance by the committee to purchase the things he valued. Emma Chalmers, Kip Chalmers' mother, gains some influence after his death. Known as "Kip's Ma," she starts a soybean-growing project in Louisiana and commandeers thousands of railroad freight cars to move the harvest. As a result, the year's wheat crop from Minnesota never reaches the rest of the country, but instead rots in storage; also, the soybean crop is lost, having been reaped too early. Kip Chalmers is a Washington man who has decided to run for election as Legislator from California. On the way to a campaign rally, the Taggart Transcontinental train that is carrying him encounters a split rail, resulting in the destruction of its diesel engine. His

demands lead to a coal-burning steam engine being attached to his train in its stead and used to pull it through an eight-mile tunnel. The result is the suffocation of all passengers and the destruction of the Taggart Tunnel. Dan Conway is the middle-aged president of the Phoenix-Durango railroad. Running a railroad is just about the only thing he knows. When the Anti-dog-eat-dog Rule is used to drive his business out of Colorado, he loses the will to fight, and resigns himself to a quiet life of books and fishing. He is not one of those who joined John Galt's strike, his resignation being a personal choice of his own. Ken Danagger owns Danagger Coal in Pennsylvania. He helps Hank Rearden illegally make Rearden Metal, then later decides to quit and join Galt's strike moments before Dagny arrives to try to persuade him otherwise. Quentin Daniels is an enterprising engineer hired by Dagny Taggart to reconstruct John Galt's motor. Partway through this process, Quentin withdraws his effort for the same reasons John Galt himself had. Dagny's pursuit of Quentin leads her to Galt's Gulch. Galt recognizes in him a younger version of himself, having emulated both Galt's achievements in physics and Galt's social reasoning. Sebastian d'Anconia was the 16th (or 17th) Century founder of the d'Anconia dynasty. Escaped from Spain because of expressing his opinions too freely and coming in conflict with the Inquisition, leaving behind a palace and his beloved. Started a small mine in South America, which became the beginning of a mining empire and a new fortune (and a new palace). Eventually sent for his beloved who had waited for him many years. He is the role model which Francisco d'Anconia looks to, as Dagny Taggart looks to Nathaniel Taggart. Francisco remarks that their respective ancestors would have liked each other. Balph Eubank is called "the literary leader of the age", despite the fact that no book he has written has sold more than 3,000 copies. He complains that it is disgraceful that artists are treated as peddlers, and that there should be a law limiting the sales of books to 10,000 copies. He is a misogynist who thinks it disgusting that Dagny Taggart is a railroad vice-president. The Fishwife is one of the strikers, who earns her living by providing the fish for Hammond's grocery market; she is described as having "dark, disheveled hair and large eyes", and is a writer. Galt says she "wouldn't be published outside. She believes that when one deals with words, one deals with the mind." According to Barbara Branden in her book The Passion of Ayn Rand, "The Fishwife is Ayn's Hitchcock-like appearance in Atlas Shrugged." So says too Leonard Peikoff. Lawrence Hammond runs Hammond Cars in Colorado, one of the few companies in existence that still produces top-quality vehicles. He eventually quits and joins the strike. Richard Halley is Dagny Taggart's favorite composer, who mysteriously disappeared after the evening of his greatest triumph. Halley spent years as a struggling and unappreciated composer. At age 24, his opera Phaethon was performed for

the first time, to an audience who booed and heckled it. After 19 years, Phaethon was performed again, but this time it was received to the greatest ovation the opera house had ever heard. The following day, Halley retired, sold the rights to his music, and disappeared. It is later revealed that he has joined the strike and settled in Galt's Gulch. Mrs. William Hastings is the widow of the chief engineer at the Twentieth Century Motor Company. Her husband quit shortly after Galt did and joined the strike some years later. Her lead allows Dagny to find Hugh Akston. Dr. Thomas Hendricks is a famous brain surgeon who developed a new method of preventing strokes. He joined Galt's strike when the American medical system was put under government control. Tinky Holloway is one of the "looters" and is frequently referred to and quoted by other characters in the story, but he has only one major appearance: during the Washington meeting with Hank Rearden. Lee Hunsacker is in charge of a company called Amalgamated Service when takes over the Twentieth Century Motor Company. He files a lawsuit that eventually leads to Midas Mulligan and Judge Narragansett joining the strike. A failed businessman, he laments constantly that no-one ever gave him a chance. Gwen Ives is Hank Rearden's secretary, described as being in her late twenties and remaining calm and professional despite the chaos that threatens his business. When Rearden abandons his mills and joins Galt's strike, she and many other employees do the same. Gilbert Keith-Worthing is a British novelist of erstwhile fame, now neglected but still considered a "walking classic," and a proponent of the idea that freedom is an illusion. Kip Chalmers brings him along on the train to California, "for no reason that either of them could discover"; he dies in the Taggart Tunnel disaster. Owen Kellogg is Assistant to the Manager of the Taggart Terminal in New York. He catches Dagny Taggart's eye as one of the few competent men on staff. After seeing the sorry state of the Ohio Division, she decides to make him its new Superintendent. However, as soon as she returns to New York, Kellogg informs her that he is quitting his job. Owen Kellogg eventually reaches, and settles in, Galt's Gulch. Fred Kinnan is a labor leader and member of the looter cabal. Unlike the others, however, Kinnan is straightforward and honest about his purpose. Kinnan is the only one to openly state the true motivations of himself and his fellow conspirators. At the end of Galt's three-hour speech, he expresses admiration for the man, as he says what he means. Despite this, Kinnan admits that he is one of the people Galt is out to destroy. Paul Larkin is an unsuccessful, middle-aged businessman, a friend of the Rearden family. He meets with the other Looters to work out a plan to bring Rearden down. James Taggart knows he is friends with Hank Rearden and challenges his loyalty, and Larkin assures Taggart that he will go along with them. Eugene Lawson heads the

Community Bank of Madison, then gets a job with the government when it his bank goes bankrupt. One of the looter's cabal, he is a collectivist who abhors production and money-making. Mort Liddy is a hack composer who writes trite scores for movies and modern symphonies to which no one listens. He believes melody is a primitive vulgarity. He is one of Lillian Rearden's friends and a member of the cultural elite. Clifton Locey is a friend of Jim Taggart who takes the position of vice-president of operation when Dagny Taggart quits. Pat Logan is the engineer on the first run of the John Galt Line. He later strikes. Kay Ludlow is a beautiful actress who quit Holywood because of the roles she was given and married secretly the pirate Ragnar Danneskjöld. Dick McNamara is a contractor who finished the San Sebastian Line. Dagny Taggart plans to hire him to lay the new Rearden Metal track for the Rio Norte Line, but before she does so, he mysteriously disappears. She later discovers that he has joined the strike and settled in Galt's Gulch. Cuffy Meigs is the Director of Unification for the railroad business. He carries a pistol and a lucky rabbit's foot, and he dresses in a military uniform, and has been described as "impervious to thought". Meigs seizes control of Project X and accidentally destroys it, demolishing the country's last railroad bridge across the Mississippi River and killing himself, his men, and Dr. Stadler. Dave Mitchum is a state-hired superintendent of the Colorado Division of Taggart Transcontinental. He is partially responsible for the Taggart Tunnel disaster. Chick Morrison holds the position of "Morale Conditioner" in the government. He quits when society begins to collapse and flees to a stronghold in Tennessee. His fellow looters consider it unlikely that he will survive. Horace Bussby Mowen is the president of the Amalgamated Switch and Signal Company, Inc. of Connecticut. He is a businessman who sees nothing wrong with the moral code that is destroying society and would never dream of saying he is in business for any reason other than the good of society. Dagny Taggart hires Mowen to produce switches made of Rearden Metal. He is reluctant to build anything with this unproven technology, and has to be cajoled into accepting the contract. When pressured by public opinion, he discontinues production of the switches, forcing Dagny to find an alternative source. Midas Mulligan is a wealthy banker who mysteriously disappeared in protest after he was given a court order to lend money to an incompetent applicant. When the order came down, he liquidated his entire business, paid off his depositors, and joined Galt's strike. He is the legal owner of the land where Galt's Gulch is located. Mulligan's birth name was Michael, but he had it legally changed after a news article called him "Midas" in a derogatory fashion, which Mulligan took as a compliment. Judge Narragansett is an American jurist who ruled in favor of Midas Mulligan during the case brought against him by the incompetent loan applicant. When Narragansett's

ruling was reversed on appeal, he retired and joined the strike. At the end of the novel, he is seen editing the United States Constitution, crossing out the contradicting amendments of it and adding an amendment to prohibit Congress from passing laws that restrain freedom of trade. Ben Nealy is a railroad contractor whom Dagny Taggart hires to replace the track on the Rio Norte Line with Rearden Metal. Nealy is incompetent, but Dagny can find no one better in all the country. Nealy believes that anything can get done with enough muscle power. He sees no role for intelligence in human achievement. He relies on Dagny and Ellis Wyatt to run things, and resents them for doing it, because it appears to him like they are just bossing people around. Ted Nielsen is the head of Nielsen Motors. He eventually goes on strike, along with most of the other industrialist "producer" types, by closing his motor factory. Dagny later finds him when she visits Galt's Gulch for the first time. Betty Pope is a wealthy socialite who is having a meaningless sexual affair with James Taggart. She is deliberately crude in a way that casts ridicule on her high social position. Dr. Potter holds some undefined position with the State Science Institute. He is sent to try to obtain the rights to Rearden Metal. Dr. Simon Pritchett is the prestigious head of the Department of Philosophy at Patrick Henry University and is considered the leading philosopher of the age. He believes that man is nothing but a collection of chemicals, reason is a superstition, it is futile to seek meaning in life, and the duty of a philosopher is to show that nothing can be understood. Rearden's mother, whose name is not mentioned, lives with Rearden at his home in Philadelphia. She is involved in charity work, and berates Rearden whenever she can. She dotes on her weak son Philip Rearden. Philip Rearden is the younger brother of Hank Rearden. He lives in his brother's home in Philadelphia and is completely dependent on him. He is resentful of his brother's charity. Dwight Sanders owns Sanders Aircraft, a producer of high-quality airplanes, and joins the strike. Bertram Scudder is an editorial writer for the magazine The Future. He typically bashes business and businessmen, but he never says anything specific in his articles, relying on innuendo, sneers, and denunciation. He wrote a hatchet job on Hank Rearden called The Octopus. He is also vocal in support of the Equalization of Opportunity Bill. Scudder claims that the most important thing in life is "brother love" but seems to have nothing but hatred for those around him. He loses his job after Dagny Taggart reveals her affair with Hank Rearden over air on his radio show. Claude Slagenhop is president of political organization Friends of Global Progress and one of Lillian Rearden's friends. He believes that ideas are just air, that this is no time for talk, but for action. Global Progress is a sponsor of the Equalization of Opportunity Bill. Gerald and Ivy Starnes

are the two surviving children of Jed Starnes, the founder of the Twentieth Century Motor Company. Together with their since-deceased brother Eric, they instituted a communistic payment-and-benefits program that drove the company into bankruptcy. Gerald, a dying alcoholic, and Ivy, a pseudo-Buddhist ascetic, continue to insist that the plan was perfect and that the failure of their father's company was entirely due to the workers. Eric was a weak, attention-seeking man with a pathological desire to be loved. He committed suicide after the woman he loved married another man. Gerald claims that he always acted for the good of the employees, but he was vain and incompetent and often threw lavish parties using company funds. Ivy, on the other hand, is described as a sadist who relishes seeing others in poverty, but who has no desire for wealth of her own. Andrew Stockton runs the Stockton Foundry in Stockton, Colorado. When he joins the strike, he opens a foundry in Galt's Gulch. Nathaniel "Nat" Taggart was the founder of Taggart Transcontinental. He built his railroad without any government handouts, and ran the business for no other reason than to turn a profit. He began as a penniless adventurer and ended up as one of the wealthiest men in the country. He never earned money by force or fraud (except for bribing government officials and throwing an opponent down a flight of stairs), and never apologized for becoming wealthy and successful. He was one of the most hated men of his time. Dagny is often inspired by looking at a statue of Nat Taggart at the railroad headquarters, and draws a dollar sign on its base as a signal to Francisco when she is ready to join Galt's strike. It is suspected that he is modeled after James Jerome Hill, builder of the Great Northern Railroad. Mr. Thompson is the "Head of the State" for the United States. He is not particularly intelligent and has a very undistinguished look. He knows politics, however, and is a master of public relations and back-room deals. Rand's notes indicate that she modeled him on President Harry S. Truman, and that she deliberately decided not to call him "President of the United States" as this title has "honorable connotations" which the character does not deserve. Lester Tuck is the campaign manager for Kip Chalmers and one of his guests on the train trip to California. He dies in the Taggart Tunnel disaster. Clem Weatherby is a government representative on the board of directors of Taggart Transcontinental. Dagny considers him the least bad of the government representatives, since he does have some real knowledge on the running of trains. She notices, however, that he is the least appreciated by his own bosses. The Wet Nurse (Tony) is a young bureaucrat sent by the government to watch over Rearden's mills. Though he starts out as a cynical follower of the looters' code, his experience at the mills transforms him, and he comes to respect and admire the producers. He is shot attempting to inform Hank Rearden about a government

plot, but does succeed in warning Rearden just before he dies. Ellis Wyatt is the head of Wyatt Oil. He has almost single-handedly revived the economy of Colorado by discovering a new process for extracting more oil from what were thought to be exhausted oil wells. When first introduced, he is aggressive towards Dagny, whom he does not yet know and whom he blames for what are, in fact, her brother's policies which directly threaten his business. When the government passes laws and decrees which make it impossible for him to continue, he sets all his oil wells on fire, leaving a single note: "I am leaving it as I found it. Take over. It's yours." One particular burning well that resists all efforts to extinguish it becomes known as "Wyatt's Torch". Later Dagny meets him in Galt's Gulch. Footnotes Notes Citations General references External links Website with comprehensive list of individuals mentioned in Atlas Shrugged Fictional socialites Lists of literary characters Literary characters introduced in 1957

Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including past human species. Social anthropology studies patterns of behaviour, while cultural anthropology studies cultural meaning, including norms and values. A portmanteau sociocultural anthropology is commonly used today. Linguistic anthropology studies how language influences social life. Biological or physical anthropology studies the biological development of humans. Archaeological anthropology, often termed as 'anthropology of the past', studies human activity through investigation of physical evidence. It is considered a branch of anthropology in North America and Asia, while in Europe archaeology is viewed as a discipline in its own right or grouped under other related disciplines, such as history. Etymology The abstract noun anthropology is first attested in reference to history. Its present use first appeared in Renaissance Germany in the works of Magnus Hundt and Otto Casmann. Their New Latin derived from the combining forms of the Greek words ánthrōpos (, "human") and lógos (, "study"). (Its adjectival form appeared in the works of Aristotle.) It began to be used in English, possibly via French , by the early 18th century. History Through the 19th century In 1647, the Bartholins, founders of the University of Copenhagen, defined as follows: Sporadic use of the term for some of the subject matter occurred subsequently, such as the use by Étienne Serres in 1839 to describe the natural history, or paleontology, of man, based on comparative anatomy, and the creation of a chair in anthropology and ethnography in 1850 at the French National Museum of Natural History by Jean Louis Armand de Quatrefages de Bréau. Various short-lived organizations of anthropologists had already been formed. The Société Ethnologique de Paris, the first to use the term ethnology, was formed in 1839. Its members were primarily anti-slavery activists. When slavery was abolished in France in 1848, the Société was abandoned. Meanwhile, the Ethnological Society of New York, currently the American Ethnological Society, was founded on its model in 1842, as well as the Ethnological Society of London in 1843, a break-away group of the Aborigines' Protection Society. These anthropologists of the times were liberal, anti-slavery, and pro-human-rights activists. They maintained international connections. Anthropology and many other current fields are the intellectual results of the comparative methods developed in the earlier 19th century. Theorists in such diverse fields as anatomy, linguistics, and ethnology, making feature-by-feature comparisons of their subject matters, were beginning to suspect that similarities between animals, languages, and folkways were the result of processes or laws unknown to them then. For them, the publication of Charles Darwin's On the Origin of Species was the epiphany of everything they had begun to suspect. Darwin himself arrived at his conclusions through comparison of species he had seen in agronomy and in the wild. Darwin and Wallace unveiled evolution in the late 1850s. There was an immediate rush to bring it into the social sciences. Paul Broca in Paris was in the process of breaking away from the Société de biologie to form the first of the

explicitly anthropological societies, the Société d'Anthropologie de Paris, meeting for the first time in Paris in 1859. When he read Darwin, he became an immediate convert to Transformisme, as the French called evolutionism. His definition now became "the study of the human group, considered as a whole, in its details, and in relation to the rest of nature". Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled Die Anthropologie der Naturvölker, 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously. Waitz defined anthropology as "the science of the nature of man". Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization, as well as ethnology, are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men". Waitz was influential among British ethnologists. In 1863, the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard. Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist. Similar organizations in other countries followed: The Anthropological Society of Madrid (1865), the American Anthropological Association in 1902, the Anthropological Society of Vienna (1870), the Italian Society of Anthropology and Ethnology (1871), and many others subsequently. The majority of these were evolutionists. One notable exception was the Berlin Society for Anthropology, Ethnology, and Prehistory (1869) founded by Rudolph Virchow, known for his vituperative attacks on the evolutionists. Not religious himself, he insisted that Darwin's conclusions lacked empirical foundation. During the last three decades of the 19th century, a proliferation of anthropological societies and associations occurred, most independent, most publishing their own journals, and all international in membership and association. The major theorists belonged to

these organizations. They supported the gradual osmosis of anthropology curricula into the major institutions of higher learning. By 1898, 48 educational institutions in 13 countries had some curriculum in anthropology. None of the 75 faculty members were under a department named anthropology. 20th and 21st centuries This meager statistic expanded in the 20th century to comprise anthropology departments in the majority of the world's higher educational institutions, many thousands in number. Anthropology has diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. The organization has reached a global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations. Since the work of Franz Boas and Bronisław Malinowski in the late 19th and early 20th centuries, social anthropology in Great Britain and cultural anthropology in the US have been distinguished from other social sciences by their emphasis on cross-cultural comparisons, long-term in-depth examination of context, and the importance they place on participant-observation or experiential immersion in the area of research. Cultural anthropology, in particular, has emphasized cultural relativism, holism, and the use of findings to frame cultural critiques. This has been particularly prominent in the United States, from Boas' arguments against 19th-century racial ideology, through Margaret Mead's advocacy for gender equality and sexual liberation, to current criticisms of post-colonial oppression and promotion of multiculturalism. Ethnography is one of its primary research designs as well as the text that is generated from anthropological fieldwork. In Great Britain and the Commonwealth countries, the British tradition of social anthropology tends to dominate. In the United States, anthropology has traditionally been divided into the four field approach developed by Franz Boas in the early 20th century: biological or physical anthropology; social, cultural, or sociocultural anthropology; and archaeological anthropology; plus linguistic anthropology. These fields frequently overlap but tend to use different methodologies and techniques. European countries with overseas colonies tended to practice more ethnology (a term coined and defined by Adam F. Kollár in 1783). It is sometimes referred to as sociocultural anthropology in the parts of the world that were influenced by the European tradition. Fields Anthropology is a global discipline involving humanities, social sciences and natural sciences. Anthropology builds upon knowledge from natural sciences, including the discoveries about the origin and evolution of Homo sapiens, human physical traits, human behavior, the variations among different groups of humans, how the evolutionary past of Homo sapiens has influenced its social organization and culture, and from social sciences, including the organization of human social and cultural relations, institutions, social conflicts, etc. Early anthropology originated in Classical Greece and Persia and studied and tried to understand observable cultural diversity, such as by Al-Biruni of the Islamic Golden Age. As such, anthropology has been central in the development of several

new (late 20th century) interdisciplinary fields such as cognitive science, global studies, and various ethnic studies. According to Clifford Geertz, Sociocultural anthropology has been heavily influenced by structuralist and postmodern theories, as well as a shift toward the analysis of modern societies. During the 1970s and 1990s, there was an epistemological shift away from the positivist traditions that had largely informed the discipline. During this shift, enduring questions about the nature and production of knowledge came to occupy a central place in cultural and social anthropology. In contrast, archaeology and biological anthropology remained largely positivist. Due to this difference in epistemology, the four sub-fields of anthropology have lacked cohesion over the last several decades. Sociocultural Sociocultural anthropology draws together the principle axes of cultural anthropology and social anthropology. Cultural anthropology is the comparative study of the manifold ways in which people make sense of the world around them, while social anthropology is the study of the relationships among individuals and groups. Cultural anthropology is more related to philosophy, literature and the arts (how one's culture affects the experience for self and group, contributing to a more complete understanding of the people's knowledge, customs, and institutions), while social anthropology is more related to sociology and history. In that, it helps develop an understanding of social structures, typically of others and other populations (such as minorities, subgroups, dissidents, etc.). There is no hard-and-fast distinction between them, and these categories overlap to a considerable degree. Inquiry in sociocultural anthropology is guided in part by cultural relativism, the attempt to understand other societies in terms of their own cultural symbols and values. Accepting other cultures in their own terms moderates reductionism in cross-cultural comparison. This project is often accommodated in the field of ethnography. Ethnography can refer to both a methodology and the product of ethnographic research, i.e. an ethnographic monograph. As a methodology, ethnography is based upon long-term fieldwork within a community or other research site. Participant observation is one of the foundational methods of social and cultural anthropology. Ethnology involves the systematic comparison of different cultures. The process of participant-observation can be especially helpful to understanding a culture from an emic (conceptual, vs. etic, or technical) point of view. The study of kinship and social organization is a central focus of sociocultural anthropology, as kinship is a human universal. Sociocultural anthropology also covers economic and political organization, law and conflict resolution, patterns of consumption and exchange, material culture, technology, infrastructure, gender relations, ethnicity, childrearing and socialization, religion, myth, symbols, values, etiquette, worldview, sports, music, nutrition, recreation, games, food, festivals, and language (which is also the object of study in linguistic anthropology). Comparison across cultures is a key element of method in sociocultural anthropology, including the industrialized (and de-industrialized) West. The Standard Cross-Cultural Sample (SCCS) includes 186 such cultures. Biological Biological anthropology and physical anthropology are synonymous terms to describe anthropological research focused on the study of humans and non-human primates in their biological, evolutionary, and demographic dimensions. It examines the biological and social factors that have affected the evolution of humans and other primates,

and that generate, maintain or change contemporary genetic and physiological variation. Archaeological Archaeology is the study of the human past through its material remains. Artifacts, faunal remains, and human altered landscapes are evidence of the cultural and material lives of past societies. Archaeologists examine material remains in order to deduce patterns of past human behavior and cultural practices. Ethnoarchaeology is a type of archaeology that studies the practices and material remains of living human groups in order to gain a better understanding of the evidence left behind by past human groups, who are presumed to have lived in similar ways. Linguistic Linguistic anthropology (not to be confused with anthropological linguistics) seeks to understand the processes of human communications, verbal and non-verbal, variation in language across time and space, the social uses of language, and the relationship between language and culture. It is the branch of anthropology that brings linguistic methods to bear on anthropological problems, linking the analysis of linguistic forms and processes to the interpretation of sociocultural processes. Linguistic anthropologists often draw on related fields including sociolinguistics, pragmatics, cognitive linguistics, semiotics, discourse analysis, and narrative analysis. Ethnography Ethnography is a method of analysing social or cultural interaction. It often involves participant observation though an ethnographer may also draw from texts written by participants of in social interactions. Ethnography views first-hand experience and social context as important. Tim Ingold distinguishes ethnography from anthropology arguing that anthropology tries to construct general theories of human experience, applicable in general and novel settings, while ethnography concerns itself with fidelity. He argues that the anthropologist must make his writing consistent with their understanding of literature and other theory, but notes that ethnography may be of use to the anthropologists and the fields inform one another. Key topics by field: sociocultural Art, media, music, dance and film Art One of the central problems in the anthropology of art concerns the universality of 'art' as a cultural phenomenon. Several anthropologists have noted that the Western categories of 'painting', 'sculpture', or 'literature', conceived as independent artistic activities, do not exist, or exist in a significantly different form, in most non-Western contexts. To surmount this difficulty, anthropologists of art have focused on formal features in objects which, without exclusively being 'artistic', have certain evident 'aesthetic' qualities. Boas' Primitive Art, Claude Lévi-Strauss' The Way of the Masks (1982) or Geertz's 'Art as Cultural System' (1983) are some examples in this trend to transform the anthropology of 'art' into an anthropology of culturally specific 'aesthetics'. Media Media anthropology (also known as the anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as

development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media, and television have started to make their presences felt since the early 1990s. Music Ethnomusicology is an academic field encompassing various approaches to the study of music (broadly defined), that emphasize its cultural, social, material, cognitive, biological, and other dimensions or contexts instead of or in addition to its isolated sound component or any particular repertoire. Ethnomusicology can be used in a wide variety of fields, such as teaching, politics, cultural anthropology etc. While the origins of ethnomusicology date back to the 18th and 19th centuries, it was formally introduced as “ethnomusicology” by Dutch scholar Jaap Kunst around 1950. Later, the influence of study in this area spawned the creation of the periodical Ethnomusicology and the Society of Ethnomusicology. Visual Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings, and photographs are included in the focus of visual anthropology. Economic, political economic, applied and development Economic Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of anthropology, Bronisław Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective. Political economy Political economy in anthropology is the application of the theories and methods of historical materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlin's work on hunter-gatherers as the "original affluent society" did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these political economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world. Applied

Applied anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". More simply, applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to development anthropology (distinct from the more critical anthropology of development). Development Anthropology of development tends to view development from a critical perspective. The kind of issues addressed and implications for the approach simply involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short, why does so much planned development fail? Kinship, feminism, gender and sexuality Kinship Kinship can refer both to the study of the patterns of social relationships in one or more human cultures, or it can refer to the patterns of social relationships themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage. Within kinship you have two different families. People have their biological families and it is the people they share DNA with. This is called consanguineal relations or "blood ties". People can also have a chosen family Finding Connection Through "Chosen Family" in which they chose who they want to be a part of their family. In some cases people are closer with their chosen family more than with their biological families. Feminist Feminist anthropology is a four field approach to anthropology (archeological, biological, cultural, linguistic) that seeks to reduce male bias in research findings, anthropological hiring practices, and the scholarly production of knowledge. Anthropology engages often with feminists from non-Western traditions, whose perspectives and experiences can differ from those of white feminists of Europe, America, and elsewhere. From the perspective of the Western world, historically such 'peripheral' perspectives have been ignored, observed only from an outsider perspective, and regarded as less-valid or less-important than knowledge from the Western world. Exploring and addressing that double bias against women from marginalized racial or ethnic groups is of particular interest in intersectional feminist anthropology. Feminist anthropologists have stated that their publications have contributed to anthropology, along the way correcting against the systemic biases beginning with the "patriarchal origins of anthropology (and (academia)" and note that from 1891 to 1930 doctorates in anthropology went to males more than 85%, more than 81% were under 35, and only 7.2% to anyone over 40 years old, thus reflecting an age gap in the pursuit of anthropology by first-wave feminists

until later in life. This correction of systemic bias may include mainstream feminist theory, history, linguistics, archaeology, and anthropology. Feminist anthropologists are often concerned with the construction of gender across societies. Gender constructs are of particular interest when studying sexism. According to St. Clair Drake, Vera Mae Green was, until "[w]ell into the 1960s", the only African-American female anthropologist who was also a Caribbeanist. She studied ethnic and family relations in the Caribbean as well as the United States, and thereby tried to improve the way black life, experiences, and culture were studied. However, Zora Neale Hurston, although often primarily considered to be a literary author, was trained in anthropology by Franz Boas, and published Tell my Horse about her "anthropological observations" of voodoo in the Caribbean (1938). Feminist anthropology is inclusive of the anthropology of birth as a specialization, which is the anthropological study of pregnancy and childbirth within cultures and societies. Medical, nutritional, psychological, cognitive and transpersonal Medical Medical anthropology is an interdisciplinary field which studies "human health and disease, health care systems, and biocultural adaptation". It is believed that William Caudell was the first to discover the field of medical anthropology. Currently, research in medical anthropology is one of the main growth areas in the field of anthropology as a whole. It focuses on the following six basic fields: Other subjects that have become central to medical anthropology worldwide are violence and social suffering (Farmer, 1999, 2003; Beneduce, 2010) as well as other issues that involve physical and psychological harm and suffering that are not a result of illness. On the other hand, there are fields that intersect with medical anthropology in terms of research methodology and theoretical production, such as cultural psychiatry and transcultural psychiatry or ethnopsychiatry. Nutritional Nutritional anthropology is a synthetic concept that deals with the interplay between economic systems, nutritional status and food security, and how changes in the former affect the latter. If economic and environmental changes in a community affect access to food, food security, and dietary health, then this interplay between culture and biology is in turn connected to broader historical and economic trends associated with globalization. Nutritional status affects overall health status, work performance potential, and the overall potential for economic development (either in terms of human development or traditional western models) for any given group of people. Psychological Psychological anthropology is an interdisciplinary subfield of anthropology that studies the interaction of cultural and mental processes. This subfield tends to focus on ways in which humans' development and enculturation within a particular cultural group – with its own history, language, practices, and conceptual categories – shape processes of human cognition, emotion, perception, motivation, and mental health. It also examines how the understanding of cognition, emotion, motivation, and similar psychological processes inform or constrain our models of cultural and social processes. Cognitive Cognitive anthropology seeks to explain patterns of shared knowledge, cultural innovation, and transmission over time and space using the methods and theories of the cognitive sciences (especially experimental psychology and evolutionary biology) often through close collaboration with historians, ethnographers, archaeologists,

linguists, musicologists and other specialists engaged in the description and interpretation of cultural forms. Cognitive anthropology is concerned with what people from different groups know and how that implicit knowledge changes the way people perceive and relate to the world around them. Transpersonal Transpersonal anthropology studies the relationship between altered states of consciousness and culture. As with transpersonal psychology, the field is much concerned with altered states of consciousness (ASC) and transpersonal experience. However, the field differs from mainstream transpersonal psychology in taking more cognizance of cross-cultural issues – for instance, the roles of myth, ritual, diet, and texts in evoking and interpreting extraordinary experiences. Political and legal Political Political anthropology concerns the structure of political systems, looked at from the basis of the structure of societies. Political anthropology developed as a discipline concerned primarily with politics in stateless societies, a new development started from the 1960s, and is still unfolding: anthropologists started increasingly to study more "complex" social settings in which the presence of states, bureaucracies and markets entered both ethnographic accounts and analysis of local phenomena. The turn towards complex societies meant that political themes were taken up at two main levels. Firstly, anthropologists continued to study political organization and political phenomena that lay outside the state-regulated sphere (as in patron-client relations or tribal political organization). Secondly, anthropologists slowly started to develop a disciplinary concern with states and their institutions (and on the relationship between formal and informal political institutions). An anthropology of the state developed, and it is a most thriving field today. Geertz' comparative work on "Negara", the Balinese state, is an early, famous example. Legal Legal anthropology or anthropology of law specializes in "the cross-cultural study of social ordering". Earlier legal anthropological research often focused more narrowly on conflict management, crime, sanctions, or formal regulation. More recent applications include issues such as human rights, legal pluralism, and political uprisings. Public Public anthropology was created by Robert Borofsky, a professor at Hawaii Pacific University, to "demonstrate the ability of anthropology and anthropologists to effectively address problems beyond the discipline – illuminating larger social issues of our times as well as encouraging broad, public conversations about them with the explicit goal of fostering social change". Nature, science, and technology Cyborg Cyborg anthropology originated as a sub-focus group within the American Anthropological Association's annual meeting in 1993. The sub-group was very closely related to STS and the Society for the Social Studies of Science. Donna Haraway's 1985 Cyborg Manifesto could be considered the founding document of cyborg anthropology by first exploring the philosophical and sociological ramifications of the term. Cyborg anthropology studies humankind and its relations with the technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be human beings. Digital Digital anthropology is the study of the relationship between humans and digital-era technology, and extends to various areas where anthropology and technology intersect. It is sometimes grouped with sociocultural anthropology, and sometimes considered part of material culture. The field is new, and thus has a variety of names with

a variety of emphases. These include techno-anthropology, digital ethnography, cyberanthropology, and virtual anthropology. Ecological Ecological anthropology is defined as the "study of cultural adaptations to environments". The sub-field is also defined as, "the study of relationships between a population of humans and their biophysical environment". The focus of its research concerns "how cultural beliefs and practices helped human populations adapt to their environments, and how their environments change across space and time. The contemporary perspective of environmental anthropology, and arguably at least the backdrop, if not the focus of most of the ethnographies and cultural fieldworks of today, is political ecology. Many characterize this new perspective as more informed with culture, politics and power, globalization, localized issues, century anthropology and more. The focus and data interpretation is often used for arguments for/against or creation of policy, and to prevent corporate exploitation and damage of land. Often, the observer has become an active part of the struggle either directly (organizing, participation) or indirectly (articles, documentaries, books, ethnographies). Such is the case with environmental justice advocate Melissa Checker and her relationship with the people of Hyde Park. Environment Social sciences, like anthropology, can provide interdisciplinary approaches to the environment. Professor Kay Milton, Director of the Anthropology research network in the School of History and Anthropology, describes anthropology as distinctive, with its most distinguishing feature being its interest in non-industrial indigenous and traditional societies. Anthropological theory is distinct because of the consistent presence of the concept of culture; not an exclusive topic but a central position in the study and a deep concern with the human condition. Milton describes three trends that are causing a fundamental shift in what characterizes anthropology: dissatisfaction with the cultural relativist perspective, reaction against cartesian dualisms which obstructs progress in theory (nature culture divide), and finally an increased attention to globalization (transcending the barriers or time/space). Environmental discourse appears to be characterized by a high degree of globalization. (The troubling problem is borrowing non indigenous practices and creating standards, concepts, philosophies and practices in western countries.) Anthropology and environmental discourse now have become a distinct position in anthropology as a discipline. Knowledge about diversities in human culture can be important in addressing environmental problems - anthropology is now a study of human ecology. Human activity is the most important agent in creating environmental change, a study commonly found in human ecology which can claim a central place in how environmental problems are examined and addressed. Other ways anthropology contributes to environmental discourse is by being theorists and analysts, or by refinement of definitions to become more neutral/universal, etc. In exploring environmentalism - the term typically refers to a concern that the environment should be protected, particularly from the harmful effects of human activities. Environmentalism itself can be expressed in many ways. Anthropologists can open the doors of environmentalism by looking beyond industrial society, understanding the opposition between industrial and non industrial relationships, knowing what ecosystem people and biosphere people are and are affected by, dependent and independent variables, “primitive” ecological wisdom, diverse environments, resource management, diverse cultural traditions, and knowing

that environmentalism is a part of culture. Historical Ethnohistory is the study of ethnographic cultures and indigenous customs by examining historical records. It is also the study of the history of various ethnic groups that may or may not exist today. Ethnohistory uses both historical and ethnographic data as its foundation. Its historical methods and materials go beyond the standard use of documents and manuscripts. Practitioners recognize the utility of such source material as maps, music, paintings, photography, folklore, oral tradition, site exploration, archaeological materials, museum collections, enduring customs, language, and place names. Religion The anthropology of religion involves the study of religious institutions in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. Modern anthropology assumes that there is complete continuity between magical thinking and religion, and that every religion is a cultural product, created by the human community that worships it. Urban Urban anthropology is concerned with issues of urbanization, poverty, and neoliberalism. Ulf Hannerz quotes a 1960s remark that traditional anthropologists were "a notoriously agoraphobic lot, anti-urban by definition". Various social processes in the Western World as well as in the "Third World" (the latter being the habitual focus of attention of anthropologists) brought the attention of "specialists in 'other cultures'" closer to their homes. There are two main approaches to urban anthropology: examining the types of cities or examining the social issues within the cities. These two methods are overlapping and dependent of each other. By defining different types of cities, one would use social factors as well as economic and political factors to categorize the cities. By directly looking at the different social issues, one would also be studying how they affect the dynamic of the city. Key topics by field: archaeological and biological Anthrozoology Anthrozoology (also known as "human–animal studies") is the study of interaction between living things. It is an interdisciplinary field that overlaps with a number of other disciplines, including anthropology, ethology, medicine, psychology, veterinary medicine and zoology. A major focus of anthrozoologic research is the quantifying of the positive effects of human-animal relationships on either party and the study of their interactions. It includes scholars from a diverse range of fields, including anthropology, sociology, biology, and philosophy. Biocultural Biocultural anthropology is the scientific exploration of the relationships between human biology and culture. Physical anthropologists throughout the first half of the 20th century viewed this relationship from a racial perspective; that is, from the assumption that typological human biological differences lead to cultural differences. After World War II the emphasis began to shift toward an effort to explore the role culture plays in shaping human biology. Evolutionary Evolutionary anthropology is the interdisciplinary study of the evolution of human physiology and human behaviour and the relation between hominins and non-hominin primates. Evolutionary anthropology is based in natural science and social science, combining the human development with socioeconomic factors. Evolutionary anthropology is concerned with both biological and cultural evolution of humans, past and present. It is based on a scientific approach, and brings together fields such as archaeology, behavioral ecology,

psychology, primatology, and genetics. It is a dynamic and interdisciplinary field, drawing on many lines of evidence to understand the human experience, past and present. Forensic Forensic anthropology is the application of the science of physical anthropology and human osteology in a legal setting, most often in criminal cases where the victim's remains are in the advanced stages of decomposition. A forensic anthropologist can assist in the identification of deceased individuals whose remains are decomposed, burned, mutilated or otherwise unrecognizable. The adjective "forensic" refers to the application of this subfield of science to a court of law. Palaeoanthropology Paleoanthropology combines the disciplines of paleontology and physical anthropology. It is the study of ancient humans, as found in fossil hominid evidence such as petrifacted bones and footprints. Genetics and morphology of specimens are crucially important to this field. Markers on specimens, such as enamel fractures and dental decay on teeth, can also give insight into the behaviour and diet of past populations. Organizations Contemporary anthropology is an established science with academic departments at most universities and colleges. The single largest organization of anthropologists is the American Anthropological Association (AAA), which was founded in 1903. Its members are anthropologists from around the globe. In 1989, a group of European and American scholars in the field of anthropology established the European Association of Social Anthropologists (EASA) which serves as a major professional organization for anthropologists working in Europe. The EASA seeks to advance the status of anthropology in Europe and to increase visibility of marginalized anthropological traditions and thereby contribute to the project of a global anthropology or world anthropology. Hundreds of other organizations exist in the various sub-fields of anthropology, sometimes divided up by nation or region, and many anthropologists work with collaborators in other disciplines, such as geology, physics, zoology, paleontology, anatomy, music theory, art history, sociology and so on, belonging to professional societies in those disciplines as well. List of major organizations American Anthropological Association American Ethnological Society Asociación de Antropólogos Iberoamericanos en Red, AIBR Moving Anthropology Student Network Anthropological Society of London Center for World Indigenous Studies Ethnological Society of London Max Planck Institute for Evolutionary Anthropology Network of Concerned Anthropologists N.N. Miklukho-Maklai Institute of Ethnology and Anthropology Royal Anthropological Institute of Great Britain and Ireland Society for anthropological sciences Society for Applied Anthropology USC Center for Visual Anthropology Ethics As the field has matured it has debated and arrived at ethical principles aimed at protecting both the subjects of anthropological research as well as the researchers themselves, and professional societies have generated codes of ethics. Anthropologists, like other researchers (especially historians and scientists engaged in field research), have over time assisted state policies and projects, especially colonialism. Some commentators have contended: That the discipline grew out of colonialism, perhaps was in league with it, and derives some of its key notions from it, consciously or not. (See, for example, Gough, Pels and Salemink, but cf. Lewis 2004). That ethnographic work is often ahistorical, writing about people as if they were "out of time" in an "ethnographic present" (Johannes Fabian, Time

and Its Other). In his article "The Misrepresentation of Anthropology and Its Consequence," Herbert S. Lewis critiqued older anthropological works that presented other cultures as if they were strange and unusual. While the findings of those researchers should not be discarded, the field should learn from its mistakes. Cultural relativism As part of their quest for scientific objectivity, present-day anthropologists typically urge cultural relativism, which has an influence on all the sub-fields of anthropology. This is the notion that cultures should not be judged by another's values or viewpoints, but be examined dispassionately on their own terms. There should be no notions, in good anthropology, of one culture being better or worse than another culture. Ethical commitments in anthropology include noticing and documenting genocide, infanticide, racism, sexism, mutilation (including circumcision and subincision), and torture. Topics like racism, slavery, and human sacrifice attract anthropological attention and theories ranging from nutritional deficiencies, to genes, to acculturation, to colonialism, have been proposed to explain their origins and continued recurrences. To illustrate the depth of an anthropological approach, one can take just one of these topics, such as "racism" and find thousands of anthropological references, stretching across all the major and minor sub-fields. Military involvement Anthropologists' involvement with the U.S. government, in particular, has caused bitter controversy within the discipline. Franz Boas publicly objected to US participation in World War I, and after the war he published a brief expose and condemnation of the participation of several American archaeologists in espionage in Mexico under their cover as scientists. But by the 1940s, many of Boas' anthropologist contemporaries were active in the allied war effort against the Axis Powers (Nazi Germany, Fascist Italy, and Imperial Japan). Many served in the armed forces, while others worked in intelligence (for example, Office of Strategic Services and the Office of War Information). At the same time, David H. Price's work on American anthropology during the Cold War provides detailed accounts of the pursuit and dismissal of several anthropologists from their jobs for communist sympathies. Attempts to accuse anthropologists of complicity with the CIA and government intelligence activities during the Vietnam War years have turned up surprisingly little. Many anthropologists (students and teachers) were active in the antiwar movement. Numerous resolutions condemning the war in all its aspects were passed overwhelmingly at the annual meetings of the American Anthropological Association (AAA). Professional anthropological bodies often object to the use of anthropology for the benefit of the state. Their codes of ethics or statements may proscribe anthropologists from giving secret briefings. The Association of Social Anthropologists of the UK and Commonwealth (ASA) has called certain scholarship ethically dangerous. The "Principles of Professional Responsibility" issued by the American Anthropological Association and amended through November 1986 stated that "in relation with their own government and with host governments ... no secret research, no secret reports or debriefings of any kind should be agreed to or given." The current "Principles of Professional Responsibility" does not make explicit mention of ethics surrounding state interactions. Anthropologists, along with other social scientists, are working with the US military

as part of the US Army's strategy in Afghanistan. The Christian Science Monitor reports that "Counterinsurgency efforts focus on better grasping and meeting local needs" in Afghanistan, under the Human Terrain System (HTS) program; in addition, HTS teams are working with the US military in Iraq. In 2009, the American Anthropological Association's Commission on the Engagement of Anthropology with the US Security and Intelligence Communities released its final report concluding, in part, that, "When ethnographic investigation is determined by military missions, not subject to external review, where data collection occurs in the context of war, integrated into the goals of counterinsurgency, and in a potentially coercive environment – all characteristic factors of the HTS concept and its application – it can no longer be considered a legitimate professional exercise of anthropology. In summary, while we stress that constructive engagement between anthropology and the military is possible, CEAUSSIC suggests that the AAA emphasize the incompatibility of HTS with disciplinary ethics and practice for job seekers and that it further recognize the problem of allowing HTS to define the meaning of "anthropology" within DoD." Post–World War II developments Before WWII British 'social anthropology' and American 'cultural anthropology' were still distinct traditions. After the war, enough British and American anthropologists borrowed ideas and methodological approaches from one another that some began to speak of them collectively as 'sociocultural' anthropology. Basic trends There are several characteristics that tend to unite anthropological work. One of the central characteristics is that anthropology tends to provide a comparatively more holistic account of phenomena and tends to be highly empirical. The quest for holism leads most anthropologists to study a particular place, problem or phenomenon in detail, using a variety of methods, over a more extensive period than normal in many parts of academia. In the 1990s and 2000s, calls for clarification of what constitutes a culture, of how an observer knows where his or her own culture ends and another begins, and other crucial topics in writing anthropology were heard. These dynamic relationships, between what can be observed on the ground, as opposed to what can be observed by compiling many local observations remain fundamental in any kind of anthropology, whether cultural, biological, linguistic or archaeological. Biological anthropologists are interested in both human variation and in the possibility of human universals (behaviors, ideas or concepts shared by virtually all human cultures). They use many different methods of study, but modern population genetics, participant observation and other techniques often take anthropologists "into the field," which means traveling to a community in its own setting, to do something called "fieldwork." On the biological or physical side, human measurements, genetic samples, nutritional data may be gathered and published as articles or monographs. Along with dividing up their project by theoretical emphasis, anthropologists typically divide the world up into relevant time periods and geographic regions. Human time on Earth is divided up into relevant cultural traditions based on material, such as the Paleolithic and the Neolithic, of particular use in archaeology. Further cultural subdivisions according to tool types, such as Olduwan or Mousterian

or Levalloisian help archaeologists and other anthropologists in understanding major trends in the human past. Anthropologists and geographers share approaches to culture regions as well, since mapping cultures is central to both sciences. By making comparisons across cultural traditions (time-based) and cultural regions (space-based), anthropologists have developed various kinds of comparative method, a central part of their science. Commonalities between fields Because anthropology developed from so many different enterprises (see History of anthropology), including but not limited to fossil-hunting, exploring, documentary film-making, paleontology, primatology, antiquity dealings and curatorship, philology, etymology, genetics, regional analysis, ethnology, history, philosophy, and religious studies, it is difficult to characterize the entire field in a brief article, although attempts to write histories of the entire field have been made. Some authors argue that anthropology originated and developed as the study of "other cultures", both in terms of time (past societies) and space (non-European/non-Western societies). For example, the classic of urban anthropology, Ulf Hannerz in the introduction to his seminal Exploring the City: Inquiries Toward an Urban Anthropology mentions that the "Third World" had habitually received most of attention; anthropologists who traditionally specialized in "other cultures" looked for them far away and started to look "across the tracks" only in late 1960s. Now there exist many works focusing on peoples and topics very close to the author's "home". It is also argued that other fields of study, like History and Sociology, on the contrary focus disproportionately on the West. In France, the study of Western societies has been traditionally left to sociologists, but this is increasingly changing, starting in the 1970s from scholars like Isac Chiva and journals like Terrain ("fieldwork"), and developing with the center founded by Marc Augé (Le Centre d'anthropologie des mondes contemporains, the Anthropological Research Center of Contemporary Societies). Since the 1980s it has become common for social and cultural anthropologists to set ethnographic research in the North Atlantic region, frequently examining the connections between locations rather than limiting research to a single locale. There has also been a related shift toward broadening the focus beyond the daily life of ordinary people; increasingly, research is set in settings such as scientific laboratories, social movements, governmental and nongovernmental organizations and businesses. See also Anthropological science fiction Christian anthropology, a sub-field of theology Circumscription theory Culture Dual inheritance theory Engaged theory Ethnobiology Human behavioral ecology Human ethology Human Relations Area Files Intangible cultural heritage Origins of society Philosophical anthropology, a sub-field of philosophy Prehistoric medicine Qualitative research Lists Outline of anthropology List of indigenous peoples List of anthropologists Notes References Further reading Dictionaries and encyclopedias Fieldnotes and memoirs Histories . Textbooks and key theoretical works External links (AIO)

Agricultural science (or agriscience for short) is a broad multidisciplinary field of biology that encompasses the parts of exact, natural, economic and social sciences that are used in the practice and understanding of agriculture. Professionals of the agricultural science are called agricultural scientists or agriculturists. History In the 18th century, Johann Friedrich Mayer conducted experiments on the use of gypsum (hydrated calcium sulphate) as a fertilizer. In 1843, John Lawes and Joseph Henry Gilbert began a set of long-term field experiments at Rothamsted Research Station in England, some of which are still running as of 2018. In the United States, a scientific revolution in agriculture began with the Hatch Act of 1887, which used the term "agricultural science". The Hatch Act was driven by farmers' interest in knowing the constituents of early artificial fertilizer. The Smith-Hughes Act of 1917 shifted agricultural education back to its vocational roots, but the scientific foundation had been built. After 1906, public expenditures on agricultural research in the US exceeded private expenditures for the next 44 years. Prominent agricultural scientists Robert Bakewell Norman Borlaug Luther Burbank George Washington Carver Carl Henry Clerk George C. Clerk René Dumont Sir Albert Howard Kailas Nath Kaul Thomas Lecky Justus von Liebig Jay Lush Gregor Mendel Louis Pasteur M. S. Swaminathan Jethro Tull Artturi Ilmari Virtanen Sewall Wright Wilbur Olin Atwater Fields or related disciplines Agricultural biotechnology Agricultural chemistry Agricultural diversification Agricultural education Agricultural economics Agricultural engineering Agricultural geography Agricultural philosophy Agricultural marketing Agricultural soil science Agroecology Agrophysics Animal science Animal breeding Animal husbandry Animal nutrition Farm management Agronomy Botany Theoretical production ecology Horticulture Plant breeding Plant fertilization Aquaculture Biological engineering Genetic engineering Nematology Microbiology Plant pathology Range management Environmental science Entomology Food science Human nutrition Irrigation and water management Soil science Agrology Waste management Weed science Scope Agriculture, agricultural science, and agronomy are often confused. However, they cover different concepts: Agriculture is the set of activities that transform the environment for the production of animals and plants for human use. Agriculture concerns techniques, including the application of agronomic research. Agronomy is research and development related to studying and improving plant-based crops. Soil forming factors and soil degradation Agricultural sciences include research and development on: Improving agricultural productivity in terms of quantity and quality (e.g., selection of drought-resistant crops and animals, development of new pesticides, yield-sensing technologies, simulation models of crop growth, in-vitro cell culture techniques) Minimizing the effects of pests (weeds, insects, pathogens, mollusks, nematodes) on crop or animal production systems. Transformation of primary products into end-consumer products (e.g., production, preservation, and packaging of dairy products) Prevention and correction of adverse environmental effects (e.g., soil degradation, waste management, bioremediation) Theoretical production ecology, relating to crop production modeling Traditional agricultural systems, sometimes termed subsistence agriculture, which feed most of the poorest people in the world. These systems are of interest as they sometimes retain a level of integration with natural ecological systems greater than that of industrial agriculture, which may be more sustainable than some modern agricultural systems. Food production and demand on a global basis, with special attention paid to

the major producers, such as China, India, Brazil, the US and the EU. Various sciences relating to agricultural resources and the environment (e.g. soil science, agroclimatology); biology of agricultural crops and animals (e.g. crop science, animal science and their included sciences, e.g. ruminant nutrition, farm animal welfare); such fields as agricultural economics and rural sociology; various disciplines encompassed in agricultural engineering. See also Agricultural Research Council Agricultural sciences basic topics Agriculture ministry Agroecology American Society of Agronomy Genomics of domestication History of agricultural science Institute of Food and Agricultural Sciences International Assessment of Agricultural Science and Technology for Development International Food Policy Research Institute, IFPRI List of agriculture topics National FFA Organization Research Institute of Crop Production (RICP) (in the Czech Republic) University of Agricultural Sciences References Further reading Agricultural Research, Livelihoods, and Poverty: Studies of Economic and Social Impacts in Six Countries Edited by Michelle Adato and Ruth Meinzen-Dick (2007), Johns Hopkins University Press Food Policy Report Claude Bourguignon, Regenerating the Soil: From Agronomy to Agrology, Other India Press, 2005 Pimentel David, Pimentel Marcia, Computer les kilocalories, Cérès, n. 59, sept-oct. 1977 Russell E. Walter, Soil conditions and plant growth, Longman group, London, New York 1973 Saltini Antonio, Storia delle scienze agrarie, 4 vols, Bologna 1984–89, , , , Vavilov Nicolai I. (Starr Chester K. editor), The Origin, Variation, Immunity and Breeding of Cultivated Plants. Selected Writings, in Chronica botanica, 13: 1–6, Waltham, Mass., 1949–50 Vavilov Nicolai I., World Resources of Cereals, Leguminous Seed Crops and Flax, Academy of Sciences of Urss, National Science Foundation, Washington, Israel Program for Scientific Translations, Jerusalem 1960 Winogradsky Serge, Microbiologie du sol. Problèmes et methodes. Cinquante ans de recherches, Masson & c.ie, Paris 1949 External links Consultative Group on International Agricultural Research (CGIAR) Agricultural Research Service Indian Council of Agricultural Research International Institute of Tropical Agriculture International Livestock Research Institute The National Agricultural Library (NAL) - The most comprehensive agricultural library in the world. Crop Science Society of America American Society of Agronomy Soil Science Society of America Agricultural Science Researchers, Jobs and Discussions Information System for Agriculture and Food Research South Dakota Agricultural Laboratories NMSU Department of Entomology Plant Pathology and Weed Science UP Agriculture Bihar Agriculture

Alchemy (from Arabic: al-kīmiyā; from Ancient Greek: khumeía) is an ancient branch of natural philosophy, a philosophical and protoscientific tradition that was historically practiced in China, India, the Muslim world, and Europe. In its Western form, alchemy is first attested in a number of pseudepigraphical texts written in Greco-Roman Egypt during the first few centuries CE. Alchemists attempted to purify, mature, and perfect certain materials. Common aims were chrysopoeia, the transmutation of "base metals" (e.g., lead) into "noble metals" (particularly gold); the creation of an elixir of immortality; and the creation of panaceas able to cure any disease. The perfection of the human body and soul was thought to result from the alchemical magnum opus ("Great Work"). The concept of creating the philosophers' stone was variously connected with all of these projects. Islamic and European alchemists developed a basic set of laboratory techniques, theories, and terms, some of which are still in use today. They did not abandon the Ancient Greek philosophical idea that everything is composed of four elements, and they tended to guard their work in secrecy, often making use of cyphers and cryptic symbolism. In Europe, the 12th-century translations of medieval Islamic works on science and the rediscovery of Aristotelian philosophy gave birth to a flourishing tradition of Latin alchemy. This late medieval tradition of alchemy would go on to play a significant role in the development of early modern science (particularly chemistry and medicine). Modern discussions of alchemy are generally split into an examination of its exoteric practical applications and its esoteric spiritual aspects, despite criticisms by scholars such as Eric J. Holmyard and Marie-Louise von Franz that they should be understood as complementary. The former is pursued by historians of the physical sciences, who examine the subject in terms of early chemistry, medicine, and charlatanism, and the philosophical and religious contexts in which these events occurred. The latter interests historians of esotericism, psychologists, and some philosophers and spiritualists. The subject has also made an ongoing impact on literature and the arts. Etymology The word alchemy comes from Old French alquemie, alkimie, used in Medieval Latin as . This name was itself brought from the Arabic word al-kīmiyā ( or ) composed of two parts: the Late Greek term khēmeía (χημεία), also spelled khumeia (χυμεία) and khēmía (χημία) - see below, and the Arabic definite article al- (), meaning 'The'. Together this association can be interpreted as 'the process of transmutation by which to fuse or reunite with the divine or original form'. Several etymologies have been proposed for the Greek term. The first was proposed by Zosimos of Panopolis (3rd–4th centuries), who derived it from the name of a book, the Khemeu. Hermanm Diels argued in 1914 that it rather derived from χύμα, used to describe metallic objects formed by casting. Others trace its roots to the Egyptian name kēme (hieroglyphic 𓆎𓅓𓏏𓊖 khmi ), meaning 'black earth', which refers to the fertile and auriferous soil of the Nile valley, as opposed to red desert sand. According to the Egyptologist Wallis Budge, the Arabic word al-kīmiyaʾ actually means

"the Egyptian [science]", borrowing from the Coptic word for "Egypt", kēme (or its equivalent in the Mediaeval Bohairic dialect of Coptic, khēme). This Coptic word derives from Demotic kmỉ, itself from ancient Egyptian kmt. The ancient Egyptian word referred to both the country and the colour "black" (Egypt was the "Black Land", by contrast with the "Red Land", the surrounding desert); so this etymology could also explain the nickname "Egyptian black arts". History Alchemy encompasses several philosophical traditions spanning some four millennia and three continents. These traditions' general penchant for cryptic and symbolic language makes it hard to trace their mutual influences and "genetic" relationships. One can distinguish at least three major strands, which appear to be mostly independent, at least in their earlier stages: Chinese alchemy, centered in China and Indian alchemy, centered on the Indian subcontinent; and Western alchemy, which occurred around the Mediterranean and whose center has shifted over the millennia from Greco-Roman Egypt to the Islamic world, and finally medieval Europe. Chinese alchemy was closely connected to Taoism and Indian alchemy with the Dharmic faiths. In contrast, Western alchemy developed its philosophical system mostly independent of but influenced by various Western religions. It is still an open question whether these three strands share a common origin, or to what extent they influenced each other. Hellenistic Egypt The start of Western alchemy may generally be traced to ancient and Hellenistic Egypt, where the city of Alexandria was a center of alchemical knowledge, and retained its pre-eminence through most of the Greek and Roman periods. Following the work of André-Jean Festugière, modern scholars see alchemical practice in the Roman Empire as originating from the Egyptian goldsmith's art, Greek philosophy and different religious traditions. Tracing the origins of the alchemical art in Egypt is complicated by the pseudepigraphic nature of texts from the Greek alchemical corpus. The treatises of Zosimos of Panopolis, the earliest historically attested author (fl. c. 300 CE), can help in situating the other authors. Zosimus based his work on that of older alchemical authors, such as Mary the Jewess, Pseudo-Democritus, and Agathodaimon, but very little is known about any of these authors. The most complete of their works, The Four Books of Pseudo-Democritus, were probably written in the first century AD. Recent scholarship tends to emphasize the testimony of Zosimus, who traced the alchemical arts back to Egyptian metallurgical and ceremonial practices. It has also been argued that early alchemical writers borrowed the vocabulary of Greek philosophical schools but did not implement any of its doctrines in a systematic way. Zosimos of Panopolis wrote in the Final Abstinence (also known as the "Final Count"). Zosimos explains that the ancient practice of "tinctures" (the technical Greek name for the alchemical arts) had been taken over by certain "demons" who taught the art only to those who offered them sacrifices. Since Zosimos also called the demons "guardians of places" (οἱ κατὰ τόπον ἔφοροι) and those who offered them sacrifices "priests" (ἱερέα), it is fairly clear that he was referring to the gods of Egypt and their priests. While critical

of the kind of alchemy he associated with the Egyptian priests and their followers, Zosimos nonetheless saw the tradition's recent past as rooted in the rites of the Egyptian temples. Mythology – Zosimos of Panopolis asserted that alchemy dated back to Pharaonic Egypt where it was the domain of the priestly class, though there is little to no evidence for his assertion. Alchemical writers used Classical figures from Greek, Roman, and Egyptian mythology to illuminate their works and allegorize alchemical transmutation. These included the pantheon of gods related to the Classical planets, Isis, Osiris, Jason, and many others. The central figure in the mythology of alchemy is Hermes Trismegistus (or Thrice-Great Hermes). His name is derived from the god Thoth and his Greek counterpart Hermes. Hermes and his caduceus or serpent-staff, were among alchemy's principal symbols. According to Clement of Alexandria, he wrote what were called the "forty-two books of Hermes", covering all fields of knowledge. The Hermetica of Thrice-Great Hermes is generally understood to form the basis for Western alchemical philosophy and practice, called the hermetic philosophy by its early practitioners. These writings were collected in the first centuries of the common era. Technology – The dawn of Western alchemy is sometimes associated with that of metallurgy, extending back to 3500 BC. Many writings were lost when the Roman emperor Diocletian ordered the burning of alchemical books after suppressing a revolt in Alexandria (AD 292). Few original Egyptian documents on alchemy have survived, most notable among them the Stockholm papyrus and the Leyden papyrus X. Dating from AD 250–300, they contained recipes for dyeing and making artificial gemstones, cleaning and fabricating pearls, and manufacturing of imitation gold and silver. These writings lack the mystical, philosophical elements of alchemy, but do contain the works of Bolus of Mendes (or Pseudo-Democritus), which aligned these recipes with theoretical knowledge of astrology and the classical elements. Between the time of Bolus and Zosimos, the change took place that transformed this metallurgy into a Hermetic art. Philosophy – Alexandria acted as a melting pot for philosophies of Pythagoreanism, Platonism, Stoicism and Gnosticism which formed the origin of alchemy's character. An important example of alchemy's roots in Greek philosophy, originated by Empedocles and developed by Aristotle, was that all things in the universe were formed from only four elements: earth, air, water, and fire. According to Aristotle, each element had a sphere to which it belonged and to which it would return if left undisturbed. The four elements of the Greek were mostly qualitative aspects of matter, not quantitative, as our modern elements are; "...True alchemy never regarded earth, air, water, and fire as corporeal or chemical substances in the present-day sense of the word. The four elements are simply the primary, and most general, qualities by means of which the amorphous and purely quantitative substance of all bodies first reveals itself in differentiated form." Later alchemists extensively developed the mystical aspects of this concept. Alchemy coexisted alongside emerging Christianity. Lactantius believed Hermes Trismegistus had prophesied its birth. St Augustine later affirmed this in the 4th &

5th centuries, but also condemned Trismegistus for idolatry. Examples of Pagan, Christian, and Jewish alchemists can be found during this period. Most of the Greco-Roman alchemists preceding Zosimos are known only by pseudonyms, such as Moses, Isis, Cleopatra, Democritus, and Ostanes. Others authors such as Komarios, and Chymes, we only know through fragments of text. After AD 400, Greek alchemical writers occupied themselves solely in commenting on the works of these predecessors. By the middle of the 7th century alchemy was almost an entirely mystical discipline. It was at that time that Khalid Ibn Yazid sparked its migration from Alexandria to the Islamic world, facilitating the translation and preservation of Greek alchemical texts in the 8th and 9th centuries. Byzantium Greek alchemy is preserved in medieval Greek (Byzantine) manuscripts, and yet historians have only relatively recently begun to pay attention to the study and development of Greek alchemy in the Byzantine period. India The 2nd millennium BC text Vedas describe a connection between eternal life and gold. A considerable knowledge of metallurgy has been exhibited in a third-century CE text called Arthashastra which provides ingredients of explosives (Agniyoga) and salts extracted from fertile soils and plant remains (Yavakshara) such as saltpetre/nitre, perfume making (different qualities of perfumes are mentioned), granulated (refined) Sugar. Buddhist texts from the 2nd to 5th centuries mention the transmutation of base metals to gold. According to some scholars Greek alchemy may have influenced Indian alchemy but there are no hard evidences to back this claim. The 11th-century Persian chemist and physician Abū Rayhān Bīrūnī, who visited Gujarat as part of the court of Mahmud of Ghazni, reported that they The goals of alchemy in India included the creation of a divine body (Sanskrit divya-deham) and immortality while still embodied (Sanskrit jīvan-mukti). Sanskrit alchemical texts include much material on the manipulation of mercury and sulphur, that are homologized with the semen of the god Śiva and the menstrual blood of the goddess Devī. Some early alchemical writings seem to have their origins in the Kaula tantric schools associated to the teachings of the personality of Matsyendranath. Other early writings are found in the Jaina medical treatise Kalyāṇakārakam of Ugrāditya, written in South India in the early 9th century. Two famous early Indian alchemical authors were Nāgārjuna Siddha and Nityanātha Siddha. Nāgārjuna Siddha was a Buddhist monk. His book, Rasendramangalam, is an example of Indian alchemy and medicine. Nityanātha Siddha wrote Rasaratnākara, also a highly influential work. In Sanskrit, rasa translates to "mercury", and Nāgārjuna Siddha was said to have developed a method of converting mercury into gold. Scholarship on Indian alchemy is in the publication of The Alchemical Body by David Gordon White. A modern bibliography on Indian alchemical studies has been written by White. The contents of 39 Sanskrit alchemical treatises have been analysed in detail in G. Jan Meulenbeld's History of Indian Medical Literature. The discussion of these works in HIML gives a summary of the contents of each work, their special features, and where possible the evidence concerning their dating. Chapter 13 of HIML, Various works

on rasaśāstra and ratnaśāstra (or Various works on alchemy and gems) gives brief details of a further 655 (six hundred and fifty-five) treatises. In some cases Meulenbeld gives notes on the contents and authorship of these works; in other cases references are made only to the unpublished manuscripts of these titles. A great deal remains to be discovered about Indian alchemical literature. The content of the Sanskrit alchemical corpus has not yet (2014) been adequately integrated into the wider general history of alchemy. Islamic world After the Fall of the Roman Empire, the focus of alchemical development moved to the Islamic World. Much more is known about Islamic alchemy because it was better documented: indeed, most of the earlier writings that have come down through the years were preserved as Arabic translations. The word alchemy itself was derived from the Arabic word al-kīmiyā (الكيمياء). The early Islamic world was a melting pot for alchemy. Platonic and Aristotelian thought, which had already been somewhat appropriated into hermetical science, continued to be assimilated during the late 7th and early 8th centuries through Syriac translations and scholarship. In the late ninth and early tenth centuries, the Arabic works attributed to Jābir ibn Hayyān (Latinized as "Geber" or "Geberus") introduced a new approach to alchemy. Paul Kraus, who wrote the standard reference work on Jabir, put it as follows: Islamic philosophers also made great contributions to alchemical hermeticism. The most influential author in this regard was arguably Jabir. Jabir's ultimate goal was Takwin, the artificial creation of life in the alchemical laboratory, up to, and including, human life. He analyzed each Aristotelian element in terms of four basic qualities of hotness, coldness, dryness, and moistness. According to Jabir, in each metal two of these qualities were interior and two were exterior. For example, lead was externally cold and dry, while gold was hot and moist. Thus, Jabir theorized, by rearranging the qualities of one metal, a different metal would result. By this reasoning, the search for the philosopher's stone was introduced to Western alchemy. Jabir developed an elaborate numerology whereby the root letters of a substance's name in Arabic, when treated with various transformations, held correspondences to the element's physical properties. The elemental system used in medieval alchemy also originated with Jabir. His original system consisted of seven elements, which included the five classical elements (aether, air, earth, fire, and water) in addition to two chemical elements representing the metals: sulphur, "the stone which burns", which characterized the principle of combustibility, and mercury, which contained the idealized principle of metallic properties. Shortly thereafter, this evolved into eight elements, with the Arabic concept of the three metallic principles: sulphur giving flammability or combustion, mercury giving volatility and stability, and salt giving solidity. The atomic theory of corpuscularianism, where all physical bodies possess an inner and outer layer of minute particles or corpuscles, also has its origins in the work of Jabir. From the 9th to 14th centuries, alchemical theories faced criticism from a variety of practical Muslim chemists, including Alkindus, Abū al-Rayhān al-Bīrūnī, Avicenna and Ibn Khaldun.

In particular, they wrote refutations against the idea of the transmutation of metals. East Asia Whereas European alchemy eventually centered on the transmutation of base metals into noble metals, Chinese alchemy had a more obvious connection to medicine. The philosopher's stone of European alchemists can be compared to the Grand Elixir of Immortality sought by Chinese alchemists. In the hermetic view, these two goals were not unconnected, and the philosopher's stone was often equated with the universal panacea; therefore, the two traditions may have had more in common than initially appears. Black powder may have been an important invention of Chinese alchemists. As previously stated above, Chinese alchemy was more related to medicine. It is said that the Chinese invented gunpowder while trying to find a potion for eternal life. Described in 9th-century texts and used in fireworks in China by the 10th century, it was used in cannons by 1290. From China, the use of gunpowder spread to Japan, the Mongols, the Muslim world, and Europe. Gunpowder was used by the Mongols against the Hungarians in 1241, and in Europe by the 14th century. Chinese alchemy was closely connected to Taoist forms of traditional Chinese medicine, such as Acupuncture and Moxibustion. In the early Song dynasty, followers of this Taoist idea (chiefly the elite and upper class) would ingest mercuric sulfide, which, though tolerable in low levels, led many to suicide. Thinking that this consequential death would lead to freedom and access to the Taoist heavens, the ensuing deaths encouraged people to eschew this method of alchemy in favor of external sources (the aforementioned Tai Chi Chuan, mastering of the qi, etc.) Chinese alchemy was introduced to the West by Obed Simon Johnson. Medieval Europe The introduction of alchemy to Latin Europe may be dated to 11 February 1144, with the completion of Robert of Chester's translation of the Arabic Book of the Composition of Alchemy. Although European craftsmen and technicians pre-existed, Robert notes in his preface that alchemy (though here still referring to the elixir rather than to the art itself) was unknown in Latin Europe at the time of his writing. The translation of Arabic texts concerning numerous disciplines including alchemy flourished in 12th-century Toledo, Spain, through contributors like Gerard of Cremona and Adelard of Bath. Translations of the time included the Turba Philosophorum, and the works of Avicenna and Muhammad ibn Zakariya al-Razi. These brought with them many new words to the European vocabulary for which there was no previous Latin equivalent. Alcohol, carboy, elixir, and athanor are examples. Meanwhile, theologian contemporaries of the translators made strides towards the reconciliation of faith and experimental rationalism, thereby priming Europe for the influx of alchemical thought. The 11th-century St Anselm put forth the opinion that faith and rationalism were compatible and encouraged rationalism in a Christian context. In the early 12th century, Peter Abelard followed Anselm's work, laying down the foundation for acceptance of Aristotelian thought before the first works of Aristotle had reached the West. In the early 13th century, Robert Grosseteste used Abelard's methods of analysis and added

the use of observation, experimentation, and conclusions when conducting scientific investigations. Grosseteste also did much work to reconcile Platonic and Aristotelian thinking. Through much of the 12th and 13th centuries, alchemical knowledge in Europe remained centered on translations, and new Latin contributions were not made. The efforts of the translators were succeeded by that of the encyclopaedists. In the 13th century, Albertus Magnus and Roger Bacon were the most notable of these, their work summarizing and explaining the newly imported alchemical knowledge in Aristotelian terms. Albertus Magnus, a Dominican friar, is known to have written works such as the Book of Minerals where he observed and commented on the operations and theories of alchemical authorities like Hermes and Democritus and unnamed alchemists of his time. Albertus critically compared these to the writings of Aristotle and Avicenna, where they concerned the transmutation of metals. From the time shortly after his death through to the 15th century, more than 28 alchemical tracts were misattributed to him, a common practice giving rise to his reputation as an accomplished alchemist. Likewise, alchemical texts have been attributed to Albert's student Thomas Aquinas. Roger Bacon, a Franciscan friar who wrote on a wide variety of topics including optics, comparative linguistics, and medicine, composed his Great Work () for as part of a project towards rebuilding the medieval university curriculum to include the new learning of his time. While alchemy was not more important to him than other sciences and he did not produce allegorical works on the topic, he did consider it and astrology to be important parts of both natural philosophy and theology and his contributions advanced alchemy's connections to soteriology and Christian theology. Bacon's writings integrated morality, salvation, alchemy, and the prolongation of life. His correspondence with Clement highlighted this, noting the importance of alchemy to the papacy. Like the Greeks before him, Bacon acknowledged the division of alchemy into practical and theoretical spheres. He noted that the theoretical lay outside the scope of Aristotle, the natural philosophers, and all Latin writers of his time. The practical confirmed the theoretical, and Bacon advocated its uses in natural science and medicine. In later European legend, he became an archmage. In particular, along with Albertus Magnus, he was credited with the forging of a brazen head capable of answering its owner's questions. Soon after Bacon, the influential work of Pseudo-Geber (sometimes identified as Paul of Taranto) appeared. His Summa Perfectionis remained a staple summary of alchemical practice and theory through the medieval and renaissance periods. It was notable for its inclusion of practical chemical operations alongside sulphur-mercury theory, and the unusual clarity with which they were described. By the end of the 13th century, alchemy had developed into a fairly structured system of belief. Adepts believed in the macrocosm-microcosm theories of Hermes, that is to say, they believed that processes that affect minerals and other substances could have an effect on the human body (for example, if one could learn the secret of purifying gold, one could use the technique to purify the human soul). They believed in

the four elements and the four qualities as described above, and they had a strong tradition of cloaking their written ideas in a labyrinth of coded jargon set with traps to mislead the uninitiated. Finally, the alchemists practiced their art: they actively experimented with chemicals and made observations and theories about how the universe operated. Their entire philosophy revolved around their belief that man's soul was divided within himself after the fall of Adam. By purifying the two parts of man's soul, man could be reunited with God. In the 14th century, alchemy became more accessible to Europeans outside the confines of Latin speaking churchmen and scholars. Alchemical discourse shifted from scholarly philosophical debate to an exposed social commentary on the alchemists themselves. Dante, Piers Plowman, and Chaucer all painted unflattering pictures of alchemists as thieves and liars. Pope John XXII's 1317 edict, Spondent quas non-exhibent forbade the false promises of transmutation made by pseudo-alchemists. In 1403, Henry IV of England banned the practice of multiplying metals (although it was possible to buy a licence to attempt to make gold alchemically, and a number were granted by Henry VI and Edward IV). These critiques and regulations centered more around pseudo-alchemical charlatanism than the actual study of alchemy, which continued with an increasingly Christian tone. The 14th century saw the Christian imagery of death and resurrection employed in the alchemical texts of Petrus Bonus, John of Rupescissa, and in works written in the name of Raymond Lull and Arnold of Villanova. Nicolas Flamel is a well-known alchemist, but a good example of pseudepigraphy, the practice of giving your works the name of someone else, usually more famous. Although the historical Flamel existed, the writings and legends assigned to him only appeared in 1612. Flamel was not a religious scholar as were many of his predecessors, and his entire interest in the subject revolved around the pursuit of the philosopher's stone. His work spends a great deal of time describing the processes and reactions, but never actually gives the formula for carrying out the transmutations. Most of 'his' work was aimed at gathering alchemical knowledge that had existed before him, especially as regarded the philosopher's stone. Through the 14th and 15th centuries, alchemists were much like Flamel: they concentrated on looking for the philosophers' stone. Bernard Trevisan and George Ripley made similar contributions. Their cryptic allusions and symbolism led to wide variations in interpretation of the art. Renaissance and early modern Europe During the Renaissance, Hermetic and Platonic foundations were restored to European alchemy. The dawn of medical, pharmaceutical, occult, and entrepreneurial branches of alchemy followed. In the late 15th century, Marsilo Ficino translated the Corpus Hermeticum and the works of Plato into Latin. These were previously unavailable to Europeans who for the first time had a full picture of the alchemical theory that Bacon had declared absent. Renaissance Humanism and Renaissance Neoplatonism guided alchemists away from physics to refocus on mankind as the alchemical vessel. Esoteric systems developed that blended alchemy into a broader occult Hermeticism, fusing it with magic, astrology, and Christian

cabala. A key figure in this development was German Heinrich Cornelius Agrippa (1486–1535), who received his Hermetic education in Italy in the schools of the humanists. In his De Occulta Philosophia, he attempted to merge Kabbalah, Hermeticism, and alchemy. He was instrumental in spreading this new blend of Hermeticism outside the borders of Italy. Philippus Aureolus Paracelsus, (Theophrastus Bombastus von Hohenheim, 1493–1541) cast alchemy into a new form, rejecting some of Agrippa's occultism and moving away from chrysopoeia. Paracelsus pioneered the use of chemicals and minerals in medicine and wrote, "Many have said of Alchemy, that it is for the making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines." His hermetical views were that sickness and health in the body relied on the harmony of man the microcosm and Nature the macrocosm. He took an approach different from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. Iatrochemistry refers to the pharmaceutical applications of alchemy championed by Paracelsus. John Dee (13 July 1527 – December, 1608) followed Agrippa's occult tradition. Although better known for angel summoning, divination, and his role as astrologer, cryptographer, and consultant to Queen Elizabeth I, Dee's alchemical Monas Hieroglyphica, written in 1564 was his most popular and influential work. His writing portrayed alchemy as a sort of terrestrial astronomy in line with the Hermetic axiom As above so below. During the 17th century, a short-lived "supernatural" interpretation of alchemy became popular, including support by fellows of the Royal Society: Robert Boyle and Elias Ashmole. Proponents of the supernatural interpretation of alchemy believed that the philosopher's stone might be used to summon and communicate with angels. Entrepreneurial opportunities were common for the alchemists of Renaissance Europe. Alchemists were contracted by the elite for practical purposes related to mining, medical services, and the production of chemicals, medicines, metals, and gemstones. Rudolf II, Holy Roman Emperor, in the late 16th century, famously received and sponsored various alchemists at his court in Prague, including Dee and his associate Edward Kelley. King James IV of Scotland, Julius, Duke of Brunswick-Lüneburg, Henry V, Duke of Brunswick-Lüneburg, Augustus, Elector of Saxony, Julius Echter von Mespelbrunn, and Maurice, Landgrave of Hesse-Kassel all contracted alchemists. John's son Arthur Dee worked as a court physician to Michael I of Russia and Charles I of England but also compiled the alchemical book Fasciculus Chemicus. Although most of these appointments were legitimate, the trend of pseudo-alchemical fraud continued through the Renaissance. Betrüger would use sleight of hand, or claims of secret knowledge to make money or secure patronage. Legitimate mystical and medical alchemists such as Michael Maier and Heinrich Khunrath wrote about fraudulent transmutations, distinguishing themselves from the con artists. False alchemists were sometimes prosecuted for fraud. The terms "chemia" and "alchemia" were used as synonyms in the early modern period, and the

differences between alchemy, chemistry and small-scale assaying and metallurgy were not as neat as in the present day. There were important overlaps between practitioners, and trying to classify them into alchemists, chemists and craftsmen is anachronistic. For example, Tycho Brahe (1546–1601), an alchemist better known for his astronomical and astrological investigations, had a laboratory built at his Uraniborg observatory/research institute. Michael Sendivogius (Michał Sędziwój, 1566–1636), a Polish alchemist, philosopher, medical doctor and pioneer of chemistry wrote mystical works but is also credited with distilling oxygen in a lab sometime around 1600. Sendivogious taught his technique to Cornelius Drebbel who, in 1621, applied this in a submarine. Isaac Newton devoted considerably more of his writing to the study of alchemy (see Isaac Newton's occult studies) than he did to either optics or physics. Other early modern alchemists who were eminent in their other studies include Robert Boyle, and Jan Baptist van Helmont. Their Hermeticism complemented rather than precluded their practical achievements in medicine and science. Later modern period The decline of European alchemy was brought about by the rise of modern science with its emphasis on rigorous quantitative experimentation and its disdain for "ancient wisdom". Although the seeds of these events were planted as early as the 17th century, alchemy still flourished for some two hundred years, and in fact may have reached its peak in the 18th century. As late as 1781 James Price claimed to have produced a powder that could transmute mercury into silver or gold. Early modern European alchemy continued to exhibit a diversity of theories, practices, and purposes: "Scholastic and anti-Aristotelian, Paracelsian and anti-Paracelsian, Hermetic, Neoplatonic, mechanistic, vitalistic, and more—plus virtually every combination and compromise thereof." Robert Boyle (1627–1691) pioneered the scientific method in chemical investigations. He assumed nothing in his experiments and compiled every piece of relevant data. Boyle would note the place in which the experiment was carried out, the wind characteristics, the position of the Sun and Moon, and the barometer reading, all just in case they proved to be relevant. This approach eventually led to the founding of modern chemistry in the 18th and 19th centuries, based on revolutionary discoveries of Lavoisier and John Dalton. Beginning around 1720, a rigid distinction began to be drawn for the first time between "alchemy" and "chemistry". By the 1740s, "alchemy" was now restricted to the realm of gold making, leading to the popular belief that alchemists were charlatans, and the tradition itself nothing more than a fraud. In order to protect the developing science of modern chemistry from the negative censure to which alchemy was being subjected, academic writers during the 18th-century scientific Enlightenment attempted, for the sake of survival, to divorce and separate the "new" chemistry from the "old" practices of alchemy. This move was mostly successful, and the consequences of this continued into the 19th, 20th and 21st centuries. During the occult revival of the early 19th century, alchemy received new attention as an occult science. The esoteric or occultist school, which arose during the 19th century, held (and continues to hold) the view that

the substances and operations mentioned in alchemical literature are to be interpreted in a spiritual sense, and it downplays the role of the alchemy as a practical tradition or protoscience. This interpretation further forwarded the view that alchemy is an art primarily concerned with spiritual enlightenment or illumination, as opposed to the physical manipulation of apparatus and chemicals, and claims that the obscure language of the alchemical texts were an allegorical guise for spiritual, moral or mystical processes. In the 19th-century revival of alchemy, the two most seminal figures were Mary Anne Atwood and Ethan Allen Hitchcock, who independently published similar works regarding spiritual alchemy. Both forwarded a completely esoteric view of alchemy, as Atwood claimed: "No modern art or chemistry, notwithstanding all its surreptitious claims, has any thing in common with Alchemy." Atwood's work influenced subsequent authors of the occult revival including Eliphas Levi, Arthur Edward Waite, and Rudolf Steiner. Hitchcock, in his Remarks Upon Alchymists (1855) attempted to make a case for his spiritual interpretation with his claim that the alchemists wrote about a spiritual discipline under a materialistic guise in order to avoid accusations of blasphemy from the church and state. In 1845, Baron Carl Reichenbach, published his studies on Odic force, a concept with some similarities to alchemy, but his research did not enter the mainstream of scientific discussion. In 1946, Louis Cattiaux published the Message Retrouvé, a work that was at once philosophical, mystical and highly influenced by alchemy. In his lineage, many researchers, including Emmanuel and Charles d'Hooghvorst, are updating alchemical studies in France and Belgium. Women Several women appear in the earliest history of alchemy. Michael Maier names Mary the Jewess, Cleopatra the Alchemist, Medera, and Taphnutia as the four women who knew how to make the philosopher's stone. Zosimos' sister Theosebia (later known as Euthica the Arab) and Isis the Prophetess also played a role in early alchemical texts. The first alchemist whose name we know was Mary the Jewess (c. 200 A.D.). Early sources claim that Mary (or Maria) devised a number of improvements to alchemical equipment and tools as well as novel techniques in chemistry. Her best known advances were in heating and distillation processes. The laboratory water-bath, known eponymously (especially in France) as the bain-marie, is said to have been invented or at least improved by her. Essentially a double-boiler, it was (and is) used in chemistry for processes that require gentle heating. The tribikos (a modified distillation apparatus) and the kerotakis (a more intricate apparatus used especially for sublimations) are two other advancements in the process of distillation that are credited to her. Although we have no writing from Mary herself, she is known from the early-fourth-century writings of Zosimos of Panopolis. Due to the proliferation of pseudepigrapha and anonymous works, it is difficult to know which of the alchemists were actually women. After the Greco-Roman period, women's names appear less frequently in the alchemical literature. Women vacate the history of alchemy during the medieval and renaissance periods, aside from the fictitious account of Perenelle Flamel. Mary Anne Atwood's A

Suggestive Inquiry into the Hermetic Mystery (1850) marks their return during the nineteenth-century occult revival. Modern historical research The history of alchemy has become a significant and recognized subject of academic study. As the language of the alchemists is analyzed, historians are becoming more aware of the intellectual connections between that discipline and other facets of Western cultural history, such as the evolution of science and philosophy, the sociology and psychology of the intellectual communities, kabbalism, spiritualism, Rosicrucianism, and other mystic movements. Institutions involved in this research include The Chymistry of Isaac Newton project at Indiana University, the University of Exeter Centre for the Study of Esotericism (EXESESO), the European Society for the Study of Western Esotericism (ESSWE), and the University of Amsterdam's Sub-department for the History of Hermetic Philosophy and Related Currents. A large collection of books on alchemy is kept in the Bibliotheca Philosophica Hermetica in Amsterdam. A recipe found in a mid-19th-century kabbalah based book features step by step instructions on turning copper into gold. The author attributed this recipe to an ancient manuscript he located. Journals which publish regularly on the topic of Alchemy include 'Ambix', published by the Society for the History of Alchemy and Chemistry, and 'Isis', published by The History of Science Society. Core concepts Western alchemical theory corresponds to the worldview of late antiquity in which it was born. Concepts were imported from Neoplatonism and earlier Greek cosmology. As such, the classical elements appear in alchemical writings, as do the seven classical planets and the corresponding seven metals of antiquity. Similarly, the gods of the Roman pantheon who are associated with these luminaries are discussed in alchemical literature. The concepts of prima materia and anima mundi are central to the theory of the philosopher's stone. Magnum opus The Great Work of Alchemy is often described as a series of four stages represented by colors. nigredo, a blackening or melanosis albedo, a whitening or leucosis citrinitas, a yellowing or xanthosis rubedo, a reddening, purpling, or iosis Modernity Due to the complexity and obscurity of alchemical literature, and the 18th-century disappearance of remaining alchemical practitioners into the area of chemistry, the general understanding of alchemy has been strongly influenced by several distinct and radically different interpretations. Those focusing on the exoteric, such as historians of science Lawrence M. Principe and William R. Newman, have interpreted the 'decknamen' (or code words) of alchemy as physical substances. These scholars have reconstructed physicochemical experiments that they say are described in medieval and early modern texts. At the opposite end of the spectrum, focusing on the esoteric, scholars, such as George Calian and Anna Marie Roos, who question the reading of Principe and Newman, interpret these same decknamen as spiritual, religious, or psychological concepts. New interpretations of alchemy are still perpetuated, sometimes merging in concepts from New Age or radical environmentalism movements. Groups like the Rosicrucians and Freemasons have a continued interest in alchemy and its symbolism. Since the Victorian revival of alchemy, "occultists reinterpreted alchemy as a spiritual practice, involving the self-transformation of the practitioner and only incidentally or

not at all the transformation of laboratory substances", which has contributed to a merger of magic and alchemy in popular thought. Esoteric interpretations of historical texts In the eyes of a variety of modern esoteric and Neo-Hermeticist practitioners, alchemy is fundamentally spiritual. In this interpretation, transmutation of lead into gold is presented as an analogy for personal transmutation, purification, and perfection. According to this view, early alchemists such as Zosimos of Panopolis (c. AD 300) highlighted the spiritual nature of the alchemical quest, symbolic of a religious regeneration of the human soul. This approach is held to have continued in the Middle Ages, as metaphysical aspects, substances, physical states, and material processes are supposed to have been used as metaphors for spiritual entities, spiritual states, and, ultimately, transformation. In this sense, the literal meanings of 'Alchemical Formulas' were like a veil, hiding their true spiritual philosophy. In the Neo-Hermeticist interpretation, both the transmutation of common metals into gold and the universal panacea are held to symbolize evolution from an imperfect, diseased, corruptible, and ephemeral state toward a perfect, healthy, incorruptible, and everlasting state, so the philosopher's stone then represented a mystic key that would make this evolution possible. Applied to the alchemist himself, the twin goal symbolized his evolution from ignorance to enlightenment, and the stone represented a hidden spiritual truth or power that would lead to that goal. In texts that are held to have been written according to this view, the cryptic alchemical symbols, diagrams, and textual imagery of late alchemical works are supposed to contain multiple layers of meanings, allegories, and references to other equally cryptic works; which must be laboriously decoded to discover their true meaning. In his 1766 Alchemical Catechism, Théodore Henri de Tschudi denotes that the usage of the metals was merely symbolic: Psychology Alchemical symbolism has been important in depth and analytical psychology and was revived and popularized from near extinction by the Swiss psychologist Carl Gustav Jung. Initially confounded and at odds with alchemy and its images, after being given a copy of the translation of The Secret of the Golden Flower, a Chinese alchemical text, by his friend Richard Wilhelm, Jung discovered a direct correlation or parallels between the symbolic images in the alchemical drawings and the inner, symbolic images coming up in dreams, visions or imaginations during the psychic processes of transformation occurring in his patients. A process, which he called "process of individuation". He regarded the alchemical images as symbols expressing aspects of this "process of individuation" of which the creation of the gold or lapis within were symbols for its origin and goal. Together with his alchemical mystica soror, Jungian Swiss analyst Marie-Louise von Franz, Jung began collecting all the old alchemical texts available, compiled a lexicon of key phrases with cross-references and pored over them. The volumes of work he wrote brought new light into understanding the art of transubstantiation and renewed alchemy's popularity as a symbolic process of coming into wholeness as a human being where opposites brought into contact and inner and outer, spirit and matter are

reunited in the hieros gamos or divine marriage. His writings are influential in psychology and for people who have an interest in understanding the importance of dreams, symbols and the unconscious archetypal forces (archetypes) that influence all of life. Both von Franz and Jung have contributed greatly to the subject and work of alchemy and its continued presence in psychology as well as contemporary culture. Jung wrote volumes on alchemy and his magnum opus is Volume 14 of his Collected Works, Mysterium Coniunctionis. Literature Alchemy has had a long-standing relationship with art, seen both in alchemical texts and in mainstream entertainment. Literary alchemy appears throughout the history of English literature from Shakespeare to J. K. Rowling, and also the popular Japanese manga Fullmetal Alchemist. Here, characters or plot structure follow an alchemical magnum opus. In the 14th century, Chaucer began a trend of alchemical satire that can still be seen in recent fantasy works like those of the late Sir Terry Pratchett. Visual artists had a similar relationship with alchemy. While some of them used alchemy as a source of satire, others worked with the alchemists themselves or integrated alchemical thought or symbols in their work. Music was also present in the works of alchemists and continues to influence popular performers. In the last hundred years, alchemists have been portrayed in a magical and spagyric role in fantasy fiction, film, television, novels, comics and video games. Science One goal of alchemy, the transmutation of base substances into gold, is now known to be impossible by chemical means but possible by physical means. Although not financially worthwhile, Gold was synthesized in particle accelerators as early as 1941. See also Alchemical symbol Biological transmutation in Corentin Louis Kervran Cupellation Historicism History of chemistry List of alchemists Nuclear transmutation Outline of alchemy Porta Alchemica Renaissance magic Spagyric Superseded theories in science Synthesis of precious metals Western esotericism Notes References Citations Bibliography Further reading General Lawrence Principe, The Secrets of Alchemy, Chicago, 2013. Jennifer M. Rampling. 2020. The Experimental Fire: Inventing English Alchemy, 1300-1700. University of Chicago Press. Greco-Egyptian alchemy Texts Marcellin Berthelot and Charles-Émile Ruelle (eds.), Collection des anciens alchimistes grecs (CAAG), 3 vols., 1887–1888, Vol 1: https://gallica.bnf.fr/ark:/12148/bpt6k96492923, Vol 2: https://gallica.bnf.fr/ark:/12148/bpt6k9680734p, Vol. 3: https://gallica.bnf.fr/ark:/12148/bpt6k9634942s. André-Jean Festugière, La Révélation d'Hermès Trismégiste, Paris, Les Belles Lettres, 2014 (, OCLC 897235256). Robert Halleux and Henri-Dominique Saffrey (eds.), Les alchimistes grecs, t. 1 : Papyrus de Leyde – Papyrus de Stockholm – Recettes, Paris, Les Belles Lettres, 1981. Otto Lagercrantz (ed), Papyrus Graecus Holmiensis, Uppsala, A.B. Akademiska Bokhandeln, 1913, https://archive.org/details/papyrusgraecusho00lage/page/n8. Michèle Mertens and Henri-Dominique Saffrey (ed.), Les alchimistes grecs, t. 4.1 : Zosime de Panopolis. Mémoires authentiques, Paris, Les Belles Lettres, 1995. Andrée Collinet and Henri-Dominique Saffrey (ed.), Les alchimistes grecs, t. 10 : L'Anonyme de Zuretti ou l'Art sacré and divin de la chrysopée par un anonyme, Paris, Les Belles Lettres, 2000. Andrée Collinet (ed), Les alchimistes grecs, t. 11 : Recettes alchimiques (Par. Gr. 2419; Holkhamicus 109) – Cosmas le Hiéromoine – Chrysopée, Paris, Les Belles Lettres, 2000. Matteo Martelli (ed), The Four Books of Pseudo-Democritus, Maney

Publishing, 2014. Studies Dylan M. Burns, « μίξεώς τινι τέχνῃ κρείττονι : Alchemical Metaphor in the Paraphrase of Shem (NHC VII,1) », Aries 15 (2015), p. 79–106. Alberto Camplani, « Procedimenti magico-alchemici e discorso filosofico ermetico » in Giuliana Lanata (ed.), Il Tardoantico alle soglie del Duemila, ETS, 2000, p. 73–98. Alberto Camplani and Marco Zambon, « Il sacrificio come problema in alcune correnti filosofice di età imperiale », Annali di storia dell'esegesi 19 (2002), p. 59–99. Régine Charron and Louis Painchaud, « 'God is a Dyer,' The Background and Significance of a Puzzling Motif in the Coptic Gospel According to Philip (CG II, 3), Le Muséon 114 (2001), p. 41-50. Régine Charron, « The Apocryphon of John (NHC II,1) and the Greco-Egyptian Alchemical Literature », Vigiliae Christinae 59 (2005), p. 438-456. Philippe Derchain, "L'Atelier des Orfèvres à Dendara et les origines de l'alchimie," Chronique d'Égypte, vol. 65, no 130, 1990, p. 219–242. Korshi Dosoo, « A History of the Theban Magical Library », Bulletin of the American Society of Papyrologists 53 (2016), p. 251–274. Olivier Dufault, Early Greek Alchemy, Patronage and Innovation in Late Antiquity, California Classical Studies, 2019, https://escholarship.org/uc/item/2ks0g83x. Sergio Knipe, « Sacrifice and self-transformation in the alchemical writings of Zosimus of Panopolis », in Christopher Kelly, Richard Flower, Michael Stuart Williams (eds.), Unclassical Traditions. Volume II: Perspectives from East and West in Late Antiquity, Cambridge University Press, 2011, p. 59–69. André-Jean Festugière, La Révélation d'Hermès Trismégiste, Paris, Les Belles Lettres, 2014 , . Kyle A. Fraser, « Zosimos of Panopolis and the Book of Enoch: Alchemy as Forbidden Knowledge », Aries 4.2 (2004), p. 125–147. Kyle A. Fraser, « Baptized in Gnosis: The Spiritual Alchemy of Zosimos of Panopolis », Dionysius 25 (2007), p. 33–54. Kyle A. Fraser, « Distilling Nature’s Secrets: The Sacred Art of Alchemy », in John Scarborough and Paul Keyser (eds.), Oxford Handbook of Science and Medicine in the Classical World, Oxford University Press, 2018, p. 721–742. 2018. https://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780199734146.001.0001/oxfordhb-9780199734146-e-76. Shannon Grimes, Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt, Auckland, Rubedo Press, 2018, Paul T. Keyser, « Greco-Roman Alchemy and Coins of Imitation Silver », American Journal of Numismatics 7–8 (1995–1996), p. 209–234. Paul Keyser, « The Longue Durée of Alchemy », in John Scarborough and Paul Keyser (eds.), Oxford Handbook of Science and Medicine in the Classical World, Oxford University Press, 2018, p. 409–430. Jean Letrouit, "Chronologie des alchimistes grecs," in Didier Kahn and Sylvain Matton, Alchimie: art, histoire et mythes, SEHA-Archè, 1995, p. 11–93. Lindsay, Jack. The Origins of Alchemy in Greco-Roman Egypt. Barnes & Noble, 1970. Paul Magdalino and Maria Mavroudi (eds.), The Occult Sciences in Byzantium, La Pomme d'or, 2006. Matteo Martelli, « The Alchemical Art of Dyeing: The Fourfold Division of Alchemy and the Enochian Tradition » in Sven Dupré (ed.), Laboratories of Art, Springer, 2014, . Matteo Martelli, « Alchemy, Medicine and Religion: Zosimus of Panopolis and the Egyptian Priests », Religion in the Roman Empire 3.2 (2017), p. 202–220. Gerasimos Merianos, « Alchemy », In A. Kaldellis & N. Siniossoglou (eds.), The Cambridge Intellectual

History of Byzantium (pp. 234–251). Cambridge: Cambridge University Press, 2017, . Efthymios Nikolaïdis (ed.), Greek Alchemy from Late Antiquity to Early Modernity, Brepols, 2019, . Daniel Stolzenberg, « Unpropitious Tinctures: Alchemy, Astrology & Gnosis According to Zosimos of Panopolis », Archives internationales d'histoire des sciences 49 (1999), p. 3–31. Cristina Viano, « Byzantine Alchemy, or the Era of Systematization », in John Scarborough and Paul Keyser (eds.), Oxford Handbook of Science and Medicine in the Classical World, Oxford University Press, 2018, p. 943–964. C. Vlachou and al., « Experimental investigation of silvering in late Roman coinage », Material Research Society Symposium Proceedings 712 (2002), p. II9.2.1-II9.2.9, . Early modern Principe, Lawrence and William Newman. Alchemy Tried in the Fire: Starkey, Boyle, and the Fate of Helmontian Chymistry. University of Chicago Press, 2002. External links SHAC: Society for the History of Alchemy and Chemistry ESSWE: European Society for the Study of Western Esotericism Association for the Study of Esotericism The Alchemy Website. – Adam McLean's online collections and academic discussion. Dictionary of the History of Ideas: Alchemy Book of Secrets: Alchemy and the European Imagination, 1500–2000 – A digital exhibition from the Beinecke Rare Book and Manuscript Library at Yale University Othmer MS 2 Alchemical Miscellany at OPenn Alchemy featured topic page on Science History Institute Digital Collections featuring selected manuscripts, rare books, paintings, and ephemera relating to alchemical topics and experimentation. Esotericism Hermeticism History of philosophy History of science

Alien primarily refers to: Alien (law), a person in a country who is not a national of that country Enemy alien, the above in times of war Extraterrestrial life, life which does not originate from Earth Specifically, intelligent extraterrestrial beings; see List of alleged extraterrestrial beings Introduced species, a species not native to its environment Alien(s), or The Alien(s) may also refer to: Science and technology AliEn (ALICE Environment), a grid framework Alien (file converter), a Linux program Alien Technology, a manufacturer of RFID technology Arts and entertainment Alien (franchise), a media franchise Alien (creature in Alien franchise) Films Alien (film), a 1979 film by Ridley Scott Aliens (film), second film in the franchise from 1986 by James Cameron Alien 3, third film in the franchise from 1992 by David Fincher Alien Resurrection, fourth film in the franchise from 1997 by Jean-Pierre Jeunet Alien vs. Predator (film), fifth film in the franchise from 2004 by Paul W. S. Anderson Aliens vs. Predator: Requiem, sixth film in the franchise from 2007 by the Brothers Strause Prometheus (2012 film), seventh film in the franchise from 2012 by Ridley Scott Alien: Covenant, eighth film in the franchise from 2017 by Ridley Scott Alien 2: On Earth, a 1980 unofficial sequel of the 1979 Alien film Alien Visitor (also titled Epsilon) (1995 film) AustralianItalian science fiction film by Rolf de Heer The Alien (2016 film), a 2016 Mexican film The Alien (unproduced film), an incomplete 1960s IndianAmerican film Literature Alien novels, an extension of the Alien franchise Aliens (Tappan Wright novel), a 1902 novel by Mary Tappan Wright The Alien (Animorphs), the eighth book in the Animorphs series The Aliens (play), a 2010 play by Annie Baker Music Performers Alien (band), a 1980s Swedish rock group The Aliens (Australian band), a 1970s new wave group The Aliens (Scottish band), a 2005–2008 rock group Albums Alien (soundtrack), 1979 Alien (Beam album), 2022 Alien (Northlane album), 2019 Alien (Strapping Young Lad album), 2005 Alien, a 1989 EP by Tankard Aliens (soundtrack), 1987 Songs "Alien" (Britney Spears song), 2013 "Alien" (Jonas Blue and Sabrina Carpenter song), 2018 "Alien", a song by Third Day from the album Conspiracy No. 5, 1997 "Alien", a song by Pennywise from the album Straight Ahead, 1999 "Alien", a song by Bush from the album Sixteen Stone, 1994 "Alien", a song by Erasure from the album Loveboat, 2000 "Alien", a song by Japan from the album Quiet Life, 1979 "Alien", a song by Lamb from the album Fear of Fours, 1999 "Alien", a song by Nerina Pallot from the album Dear Frustrated Superstar, 2001 "Alien", a song by P-Model from the album Landsale, 1980 "Alien", a song by Thriving Ivory from the album Thriving Ivory, 2003 "Alien", a song by Tokio Hotel from the album Humanoid, 2009. Fans of the band call themselves "Aliens". "Alien", a song by Atlanta Rhythm from the album Quinella, 1981 "Alien", a 2020 song by Lee Suhyun "Aliens" (song), a 2017 song by Coldplay "Aliens", a 1984 song by Warlord "The Alien", a song by Dream Theater from the album

A View from the Top of the World, 2021 Video games Alien (1984 video game), based on the film Alien (Atari 2600), a 1982 maze game based on the 1979 film Alien: Isolation, a 2014 video game based on the Alien science fiction horror film series Aliens (1982 video game), a text-only clone of Space Invaders written for the CP/M operating system on the Kaypro computer Aliens (1990 video game), a game by Konami, based on the sequel of the film Other media Alien (Armenian TV series), a 2017 melodrama series Alien (sculpture), a 2012 work by David Breuer-Weil, in Mottisfont, Hampshire, England Aliens (Dark Horse Comics line) The Aliens (TV series), 2016 British sci-fi television series "Aliens" (Roseanne), a 1992 television episode Other uses Alien (shipping company), a Russian company Alien Sun (born 1974), Singaporean actress Alien, a perfume by Thierry Mugler See also Alians, an Islamic order Alien Project (disambiguation) Alien vs. Predator (disambiguation) Astrobiology, the study of hypothetical alien life ATLiens, a 1996 album by OutKast Predator (disambiguation) UFO (disambiguation) Unidentified flying object (disambiguation)

An astronomer is a scientist in the field of astronomy who focuses their studies on a specific question or field outside the scope of Earth. They observe astronomical objects such as stars, planets, moons, comets and galaxies – in either observational (by analyzing the data) or theoretical astronomy. Examples of topics or fields astronomers study include planetary science, solar astronomy, the origin or evolution of stars, or the formation of galaxies. A related but distinct subject is physical cosmology, which studies the Universe as a whole. Types Astronomers usually fall under either of two main types: observational and theoretical. Observational astronomers make direct observations of celestial objects and analyze the data. In contrast, theoretical astronomers create and investigate models of things that cannot be observed. Because it takes millions to billions of years for a system of stars or a galaxy to complete a life cycle, astronomers must observe snapshots of different systems at unique points in their evolution to determine how they form, evolve, and die. They use these data to create models or simulations to theorize how different celestial objects work. Further subcategories under these two main branches of astronomy include planetary astronomy, galactic astronomy, or physical cosmology. Academic Historically, astronomy was more concerned with the classification and description of phenomena in the sky, while astrophysics attempted to explain these phenomena and the differences between them using physical laws. Today, that distinction has mostly disappeared and the terms "astronomer" and "astrophysicist" are interchangeable. Professional astronomers are highly educated individuals who typically have a PhD in physics or astronomy and are employed by research institutions or universities. They spend the majority of their time working on research, although they quite often have other duties such as teaching, building instruments, or aiding in the operation of an observatory. The American Astronomical Society, which is the major organization of professional astronomers in North America, has approximately 7,000 members. This number includes scientists from other fields such as physics, geology, and engineering, whose research interests are closely related to astronomy. The International Astronomical Union comprises almost 10,145 members from 70 different countries who are involved in astronomical research at the PhD level and beyond. Contrary to the classical image of an old astronomer peering through a telescope through the dark hours of the night, it is far more common to use a charge-coupled device (CCD) camera to record a long, deep exposure, allowing a more sensitive image to be created because the light is added over time. Before CCDs, photographic plates were a common method of observation. Modern astronomers spend relatively little time at telescopes usually just a few weeks per year. Analysis of observed phenomena, along with making predictions as to the causes of what they observe, takes the majority of observational astronomers' time. Astronomers who serve as faculty spend much of their time teaching undergraduate and graduate classes. Most universities also have outreach programs including public telescope time and sometimes planetariums as a public service to encourage interest in the field. Those who become astronomers usually have a broad background in maths,

sciences and computing in high school. Taking courses that teach how to research, write, and present papers are also invaluable. In college/university most astronomers get a PhD in astronomy or physics. Amateur astronomers While there is a relatively low number of professional astronomers, the field is popular among amateurs. Most cities have amateur astronomy clubs that meet on a regular basis and often host star parties. The Astronomical Society of the Pacific is the largest general astronomical society in the world, comprising both professional and amateur astronomers as well as educators from 70 different nations. Like any hobby, most people who think of themselves as amateur astronomers may devote a few hours a month to stargazing and reading the latest developments in research. However, amateurs span the range from so-called "armchair astronomers" to the very ambitious, who own science-grade telescopes and instruments with which they are able to make their own discoveries and assist professional astronomers in research. See also List of astronomers List of women astronomers List of Muslim astronomers List of French astronomers List of Hungarian astronomers List of Russian astronomers and astrophysicists List of Slovenian astronomers References Sources External links American Astronomical Society European Astronomical Society International Astronomical Union Astronomical Society of the Pacific Space's astronomy news Astronomy Science occupations

ASCII ( ), abbreviated from American Standard Code for Information Interchange, is a character encoding standard for electronic communication. ASCII codes represent text in computers, telecommunications equipment, and other devices. Most modern character-encoding schemes are based on ASCII, although they support many additional characters. The Internet Assigned Numbers Authority (IANA) prefers the name US-ASCII for this character encoding. ASCII is one of the IEEE milestones. Overview ASCII was developed from telegraph code. Its first commercial use was as a seven-bit teleprinter code promoted by Bell data services. Work on the ASCII standard began in May 1961, with the first meeting of the American Standards Association's (ASA) (now the American National Standards Institute or ANSI) X3.2 subcommittee. The first edition of the standard was published in 1963, underwent a major revision during 1967, and experienced its most recent update during 1986. Compared to earlier telegraph codes, the proposed Bell code and ASCII were both ordered for more convenient sorting (i.e., alphabetization) of lists and added features for devices other than teleprinters. The use of ASCII format for Network Interchange was described in 1969. That document was formally elevated to an Internet Standard in 2015. Originally based on the English alphabet, ASCII encodes 128 specified characters into seven-bit integers as shown by the ASCII chart above. Ninety-five of the encoded characters are printable: these include the digits 0 to 9, lowercase letters a to z, uppercase letters A to Z, and punctuation symbols. In addition, the original ASCII specification included 33 non-printing control codes which originated with Teletype machines; most of these are now obsolete, although a few are still commonly used, such as the carriage return, line feed, and tab codes. For example, lowercase i would be represented in the ASCII encoding by binary 1101001 = hexadecimal 69 (i is the ninth letter) = decimal 105. History The American Standard Code for Information Interchange (ASCII) was developed under the auspices of a committee of the American Standards Association (ASA), called the X3 committee, by its X3.2 (later X3L2) subcommittee, and later by that subcommittee's X3.2.4 working group (now INCITS). The ASA later became the United States of America Standards Institute (USASI), and ultimately became the American National Standards Institute (ANSI). With the other special characters and control codes filled in, ASCII was published as ASA X3.4-1963, leaving 28 code positions without any assigned meaning, reserved for future standardization, and one unassigned control code. There was some debate at the time whether there should be more control characters rather than the lowercase alphabet. The indecision did not last long: during May 1963 the CCITT Working Party on the New Telegraph Alphabet proposed to assign lowercase characters to sticks 6 and 7, and International Organization for Standardization TC 97 SC 2 voted during October to incorporate the change into its draft standard. The X3.2.4 task group voted its approval for the change to ASCII at its May 1963 meeting. Locating the lowercase letters in sticks 6 and 7 caused the characters to differ in bit pattern from the upper case by a single bit, which

simplified case-insensitive character matching and the construction of keyboards and printers. The X3 committee made other changes, including other new characters (the brace and vertical bar characters), renaming some control characters (SOM became start of header (SOH)) and moving or removing others (RU was removed). ASCII was subsequently updated as USAS X3.4-1967, then USAS X3.4-1968, ANSI X3.4-1977, and finally, ANSI X3.4-1986. Revisions of the ASCII standard: ASA X3.4-1963 ASA X3.4-1965 (approved, but not published, nevertheless used by IBM 2260 & 2265 Display Stations and IBM 2848 Display Control) USAS X3.4-1967 USAS X3.4-1968 ANSI X3.4-1977 ANSI X3.4-1986 ANSI X3.4-1986 (R1992) ANSI X3.4-1986 (R1997) ANSI INCITS 4-1986 (R2002) ANSI INCITS 4-1986 (R2007) (ANSI) INCITS 4-1986[R2012] (ANSI) INCITS 4-1986[R2017] In the X3.15 standard, the X3 committee also addressed how ASCII should be transmitted (least significant bit first), and how it should be recorded on perforated tape. They proposed a 9-track standard for magnetic tape, and attempted to deal with some punched card formats. Design considerations Bit width The X3.2 subcommittee designed ASCII based on the earlier teleprinter encoding systems. Like other character encodings, ASCII specifies a correspondence between digital bit patterns and character symbols (i.e. graphemes and control characters). This allows digital devices to communicate with each other and to process, store, and communicate character-oriented information such as written language. Before ASCII was developed, the encodings in use included 26 alphabetic characters, 10 numerical digits, and from 11 to 25 special graphic symbols. To include all these, and control characters compatible with the Comité Consultatif International Téléphonique et Télégraphique (CCITT) International Telegraph Alphabet No. 2 (ITA2) standard of 1924, FIELDATA (1956), and early EBCDIC (1963), more than 64 codes were required for ASCII. ITA2 was in turn based on the 5-bit telegraph code that Émile Baudot invented in 1870 and patented in 1874. The committee debated the possibility of a shift function (like in ITA2), which would allow more than 64 codes to be represented by a six-bit code. In a shifted code, some character codes determine choices between options for the following character codes. It allows compact encoding, but is less reliable for data transmission, as an error in transmitting the shift code typically makes a long part of the transmission unreadable. The standards committee decided against shifting, and so ASCII required at least a seven-bit code. The committee considered an eight-bit code, since eight bits (octets) would allow two four-bit patterns to efficiently encode two digits with binary-coded decimal. However, it would require all data transmission to send eight bits when seven could suffice. The committee voted to use a seven-bit code to minimize costs associated with data transmission. Since perforated tape at the time could record eight bits in one position, it also allowed for a parity bit for error checking if desired. Eight-bit machines (with octets as the native data type) that did not use parity checking typically set the eighth bit to 0. Internal organization The code itself was patterned so that most control codes were together and all graphic codes were together, for ease of identification. The first two

so-called ASCII sticks (32 positions) were reserved for control characters. The "space" character had to come before graphics to make sorting easier, so it became position 20hex; for the same reason, many special signs commonly used as separators were placed before digits. The committee decided it was important to support uppercase 64-character alphabets, and chose to pattern ASCII so it could be reduced easily to a usable 64-character set of graphic codes, as was done in the DEC SIXBIT code (1963). Lowercase letters were therefore not interleaved with uppercase. To keep options available for lowercase letters and other graphics, the special and numeric codes were arranged before the letters, and the letter A was placed in position 41hex to match the draft of the corresponding British standard. The digits 0–9 are prefixed with 011, but the remaining 4 bits correspond to their respective values in binary, making conversion with binary-coded decimal straightforward. Many of the non-alphanumeric characters were positioned to correspond to their shifted position on typewriters; an important subtlety is that these were based on mechanical typewriters, not electric typewriters. Mechanical typewriters followed the de facto standard set by the Remington No. 2 (1878), the first typewriter with a shift key, and the shifted values of 23456789- were "#$%_&'() early typewriters omitted 0 and 1, using O (capital letter o) and l (lowercase letter L) instead, but 1! and 0) pairs became standard once 0 and 1 became common. Thus, in ASCII !"#$% were placed in the second stick, positions 1–5, corresponding to the digits 1–5 in the adjacent stick. The parentheses could not correspond to 9 and 0, however, because the place corresponding to 0 was taken by the space character. This was accommodated by removing _ (underscore) from 6 and shifting the remaining characters, which corresponded to many European typewriters that placed the parentheses with 8 and 9. This discrepancy from typewriters led to bit-paired keyboards, notably the Teletype Model 33, which used the left-shifted layout corresponding to ASCII, differently from traditional mechanical typewriters. Electric typewriters, notably the IBM Selectric (1961), used a somewhat different layout that has become de facto standard on computers following the IBM PC (1981), especially Model M (1984) and thus shift values for symbols on modern keyboards do not correspond as closely to the ASCII table as earlier keyboards did. The /? pair also dates to the No. 2, and the ,< .> pairs were used on some keyboards (others, including the No. 2, did not shift , (comma) or . (full stop) so they could be used in uppercase without unshifting). However, ASCII split the ;: pair (dating to No. 2), and rearranged mathematical symbols (varied conventions, commonly -* =+) to :* ;+ -=. Some then-common typewriter characters were not included, notably ½ ¼ ¢, while ^ ` ~ were included as diacritics for international use, and < > for mathematical use, together with the simple line characters \ | (in addition to common /). The @ symbol was not used in continental Europe and the committee expected it would be replaced by

an accented À in the French variation, so the @ was placed in position 40hex, right before the letter A. The control codes felt essential for data transmission were the start of message (SOM), end of address (EOA), end of message (EOM), end of transmission (EOT), "who are you?" (WRU), "are you?" (RU), a reserved device control (DC0), synchronous idle (SYNC), and acknowledge (ACK). These were positioned to maximize the Hamming distance between their bit patterns. Character order ASCII-code order is also called ASCIIbetical order. Collation of data is sometimes done in this order rather than "standard" alphabetical order (collating sequence). The main deviations in ASCII order are: All uppercase come before lowercase letters; for example, "Z" precedes "a" Digits and many punctuation marks come before letters An intermediate order converts uppercase letters to lowercase before comparing ASCII values. Character groups Control characters ASCII reserves the first 32 codes (numbers 0–31 decimal) for control characters: codes originally intended not to represent printable information, but rather to control devices (such as printers) that make use of ASCII, or to provide meta-information about data streams such as those stored on magnetic tape. For example, character 10 represents the "line feed" function (which causes a printer to advance its paper), and character 8 represents "backspace". refers to control characters that do not include carriage return, line feed or white space as non-whitespace control characters. Except for the control characters that prescribe elementary line-oriented formatting, ASCII does not define any mechanism for describing the structure or appearance of text within a document. Other schemes, such as markup languages, address page and document layout and formatting. The original ASCII standard used only short descriptive phrases for each control character. The ambiguity this caused was sometimes intentional, for example where a character would be used slightly differently on a terminal link than on a data stream, and sometimes accidental, for example with the meaning of "delete". Probably the most influential single device affecting the interpretation of these characters was the Teletype Model 33 ASR, which was a printing terminal with an available paper tape reader/punch option. Paper tape was a very popular medium for long-term program storage until the 1980s, less costly and in some ways less fragile than magnetic tape. In particular, the Teletype Model 33 machine assignments for codes 17 (Control-Q, DC1, also known as XON), 19 (Control-S, DC3, also known as XOFF), and 127 (Delete) became de facto standards. The Model 33 was also notable for taking the description of Control-G (code 7, BEL, meaning audibly alert the operator) literally, as the unit contained an actual bell which it rang when it received a BEL character. Because the keytop for the O key also showed a left-arrow symbol (from ASCII-1963, which had this character instead of underscore), a noncompliant use of code 15 (Control-O, Shift In) interpreted as "delete previous character" was also adopted by many early timesharing systems but eventually became neglected. When a Teletype 33 ASR equipped with the automatic paper tape reader received a Control-S (XOFF, an abbreviation for transmit off), it

caused the tape reader to stop; receiving Control-Q (XON, "transmit on") caused the tape reader to resume. This so-called flow control technique became adopted by several early computer operating systems as a "handshaking" signal warning a sender to stop transmission because of impending buffer overflow; it persists to this day in many systems as a manual output control technique. On some systems, Control-S retains its meaning but Control-Q is replaced by a second Control-S to resume output. The 33 ASR also could be configured to employ Control-R (DC2) and Control-T (DC4) to start and stop the tape punch; on some units equipped with this function, the corresponding control character lettering on the keycap above the letter was TAPE and TAPE respectively. Delete vs Backspace The Teletype could not move its typehead backwards, so it did not have a key on its keyboard to send a BS (backspace). Instead, there was a key marked that sent code 127 (DEL). The purpose of this key was to erase mistakes in a manually-input paper tape: the operator had to push a button on the tape punch to back it up, then type the rubout, which punched all holes and replaced the mistake with a character that was intended to be ignored. Teletypes were commonly used with the less-expensive computers from Digital Equipment Corporation; these systems had to use what keys were available, and thus the DEL code was assigned to erase the previous character. Because of this, DEC video terminals (by default) sent the DEL code for the key marked "Backspace" while the separate key marked "Delete" sent an escape sequence; many other competing terminals sent a BS code for the Backspace key. The Unix terminal driver could only use one code to erase the previous character, this could be set to BS or DEL, but not both, resulting in recurring situations of ambiguity where users had to decide depending on what terminal they were using (shells that allow line editing, such as ksh, bash, and zsh, understand both). The assumption that no key sent a BS code allowed Control+H to be used for other purposes, such as the "help" prefix command in GNU Emacs. Escape Many more of the control codes have been assigned meanings quite different from their original ones. The "escape" character (ESC, code 27), for example, was intended originally to allow sending of other control characters as literals instead of invoking their meaning, a so-called "escape sequence". This is the same meaning of "escape" encountered in URL encodings, C language strings, and other systems where certain characters have a reserved meaning. Over time this interpretation has been co-opted and has eventually been changed. In modern usage, an ESC sent to the terminal usually indicates the start of a command sequence usually in the form of a so-called "ANSI escape code" (or, more properly, a "Control Sequence Introducer") from ECMA-48 (1972) and its successors, beginning with ESC followed by a "[" (left-bracket) character. In contrast, an ESC sent from the terminal is most often used as an out-of-band character used to terminate

an operation or special mode, as in the TECO and vi text editors. In graphical user interface (GUI) and windowing systems, ESC generally causes an application to abort its current operation or to exit (terminate) altogether. End of Line The inherent ambiguity of many control characters, combined with their historical usage, created problems when transferring "plain text" files between systems. The best example of this is the newline problem on various operating systems. Teletype machines required that a line of text be terminated with both "Carriage Return" (which moves the printhead to the beginning of the line) and "Line Feed" (which advances the paper one line without moving the printhead). The name "Carriage Return" comes from the fact that on a manual typewriter the carriage holding the paper moved while the position where the typebars struck the ribbon remained stationary. The entire carriage had to be pushed (returned) to the right in order to position the left margin of the paper for the next line. DEC operating systems (OS/8, RT-11, RSX-11, RSTS, TOPS-10, etc.) used both characters to mark the end of a line so that the console device (originally Teletype machines) would work. By the time so-called "glass TTYs" (later called CRTs or "dumb terminals") came along, the convention was so well established that backward compatibility necessitated continuing to follow it. When Gary Kildall created CP/M, he was inspired by some of the command line interface conventions used in DEC's RT-11 operating system. Until the introduction of PC DOS in 1981, IBM had no influence in this because their 1970s operating systems used EBCDIC encoding instead of ASCII, and they were oriented toward punch-card input and line printer output on which the concept of "carriage return" was meaningless. IBM's PC DOS (also marketed as MS-DOS by Microsoft) inherited the convention by virtue of being loosely based on CP/M, and Windows in turn inherited it from MS-DOS. Unfortunately, requiring two characters to mark the end of a line introduces unnecessary complexity and ambiguity as to how to interpret each character when encountered by itself. To simplify matters, plain text data streams, including files, on Multics used line feed (LF) alone as a line terminator. Unix and Unix-like systems, and Amiga systems, adopted this convention from Multics. On the other hand, the original Macintosh OS, Apple DOS, and ProDOS used carriage return (CR) alone as a line terminator; however, since Apple has now replaced these obsolete operating systems with the Unix-based macOS operating system, they now use line feed (LF) as well. The Radio Shack TRS-80 also used a lone CR to terminate lines. Computers attached to the ARPANET included machines running operating systems such as TOPS-10 and TENEX using CR-LF line endings; machines running operating systems such as Multics using LF line endings; and machines running operating systems such as OS/360 that represented lines as a character count followed by the characters of the line and which used EBCDIC rather than ASCII encoding. The Telnet protocol defined an ASCII "Network Virtual Terminal" (NVT), so that connections between hosts with different line-ending conventions

and character sets could be supported by transmitting a standard text format over the network. Telnet used ASCII along with CR-LF line endings, and software using other conventions would translate between the local conventions and the NVT. The File Transfer Protocol adopted the Telnet protocol, including use of the Network Virtual Terminal, for use when transmitting commands and transferring data in the default ASCII mode. This adds complexity to implementations of those protocols, and to other network protocols, such as those used for E-mail and the World Wide Web, on systems not using the NVT's CR-LF line-ending convention. End of File/Stream The PDP-6 monitor, and its PDP-10 successor TOPS-10, used Control-Z (SUB) as an end-of-file indication for input from a terminal. Some operating systems such as CP/M tracked file length only in units of disk blocks, and used Control-Z to mark the end of the actual text in the file. For these reasons, EOF, or end-of-file, was used colloquially and conventionally as a three-letter acronym for Control-Z instead of SUBstitute. The end-of-text code (ETX), also known as Control-C, was inappropriate for a variety of reasons, while using Z as the control code to end a file is analogous to its position at the end of the alphabet, and serves as a very convenient mnemonic aid. A historically common and still prevalent convention uses the ETX code convention to interrupt and halt a program via an input data stream, usually from a keyboard. In C library and Unix conventions, the null character is used to terminate text strings; such null-terminated strings can be known in abbreviation as ASCIZ or ASCIIZ, where here Z stands for "zero". Control code chart Other representations might be used by specialist equipment, for example ISO 2047 graphics or hexadecimal numbers. Printable characters Codes 20hex to 7Ehex, known as the printable characters, represent letters, digits, punctuation marks, and a few miscellaneous symbols. There are 95 printable characters in total. Code 20hex, the "space" character, denotes the space between words, as produced by the space bar of a keyboard. Since the space character is considered an invisible graphic (rather than a control character) it is listed in the table below instead of in the previous section. Code 7Fhex corresponds to the non-printable "delete" (DEL) control character and is therefore omitted from this chart; it is covered in the previous section's chart. Earlier versions of ASCII used the up arrow instead of the caret (5Ehex) and the left arrow instead of the underscore (5Fhex). Character set Usage ASCII was first used commercially during 1963 as a seven-bit teleprinter code for American Telephone & Telegraph's TWX (TeletypeWriter eXchange) network. TWX originally used the earlier five-bit ITA2, which was also used by the competing Telex teleprinter system. Bob Bemer introduced features such as the escape sequence. His British colleague Hugh McGregor Ross helped to popularize this work according to Bemer, "so much so that the code that was to become ASCII was first called the Bemer–Ross Code in Europe". Because of his extensive work on ASCII, Bemer has been called "the father of

ASCII". On March 11, 1968, US President Lyndon B. Johnson mandated that all computers purchased by the United States Federal Government support ASCII, stating: I have also approved recommendations of the Secretary of Commerce [Luther H. Hodges] regarding standards for recording the Standard Code for Information Interchange on magnetic tapes and paper tapes when they are used in computer operations. All computers and related equipment configurations brought into the Federal Government inventory on and after July 1, 1969, must have the capability to use the Standard Code for Information Interchange and the formats prescribed by the magnetic tape and paper tape standards when these media are used. ASCII was the most common character encoding on the World Wide Web until December 2007, when UTF-8 encoding surpassed it; UTF-8 is backward compatible with ASCII. Variants and derivations As computer technology spread throughout the world, different standards bodies and corporations developed many variations of ASCII to facilitate the expression of non-English languages that used Roman-based alphabets. One could class some of these variations as "ASCII extensions", although some misuse that term to represent all variants, including those that do not preserve ASCII's character-map in the 7-bit range. Furthermore, the ASCII extensions have also been mislabelled as ASCII. 7-bit codes From early in its development, ASCII was intended to be just one of several national variants of an international character code standard. Other international standards bodies have ratified character encodings such as ISO 646 (1967) that are identical or nearly identical to ASCII, with extensions for characters outside the English alphabet and symbols used outside the United States, such as the symbol for the United Kingdom's pound sterling (£); e.g. with code page 1104. Almost every country needed an adapted version of ASCII, since ASCII suited the needs of only the US and a few other countries. For example, Canada had its own version that supported French characters. Many other countries developed variants of ASCII to include non-English letters (e.g. é, ñ, ß, Ł), currency symbols (e.g. £, ¥), etc. See also YUSCII (Yugoslavia). It would share most characters in common, but assign other locally useful characters to several code points reserved for "national use". However, the four years that elapsed between the publication of ASCII-1963 and ISO's first acceptance of an international recommendation during 1967 caused ASCII's choices for the national use characters to seem to be de facto standards for the world, causing confusion and incompatibility once other countries did begin to make their own assignments to these code points. ISO/IEC 646, like ASCII, is a 7-bit character set. It does not make any additional codes available, so the same code points encoded different characters in different countries. Escape codes were defined to indicate which national variant applied to a piece of text, but they were rarely used, so it was often impossible to know what variant to work with and, therefore, which character a code represented, and in general, text-processing systems could cope with only one variant anyway. Because the bracket and brace characters of ASCII were assigned to "national use" code

points that were used for accented letters in other national variants of ISO/IEC 646, a German, French, or Swedish, etc. programmer using their national variant of ISO/IEC 646, rather than ASCII, had to write, and, thus, read, something such as ä aÄiÜ = 'Ön'; ü instead of { a[i] = '\n'; } C trigraphs were created to solve this problem for ANSI C, although their late introduction and inconsistent implementation in compilers limited their use. Many programmers kept their computers on US-ASCII, so plain-text in Swedish, German etc. (for example, in e-mail or Usenet) contained "{, }" and similar variants in the middle of words, something those programmers got used to. For example, a Swedish programmer mailing another programmer asking if they should go for lunch, could get "N{ jag har sm|rg}sar" as the answer, which should be "Nä jag har smörgåsar" meaning "No I've got sandwiches". In Japan and Korea, still a variation of ASCII is used, in which the backslash (5C hex) is rendered as ¥ (a Yen sign, in Japan) or ₩ (a Won sign, in Korea). This means that, for example, the file path C:\Users\Smith is shown as C:¥Users¥Smith (in Japan) or C:₩Users₩Smith (in Korea). 8-bit codes Eventually, as 8-, 16-, and 32-bit (and later 64-bit) computers began to replace 12-, 18-, and 36-bit computers as the norm, it became common to use an 8-bit byte to store each character in memory, providing an opportunity for extended, 8-bit relatives of ASCII. In most cases these developed as true extensions of ASCII, leaving the original character-mapping intact, but adding additional character definitions after the first 128 (i.e., 7-bit) characters. Encodings include ISCII (India), VISCII (Vietnam). Although these encodings are sometimes referred to as ASCII, true ASCII is defined strictly only by the ANSI standard. Most early home computer systems developed their own 8-bit character sets containing line-drawing and game glyphs, and often filled in some or all of the control characters from 0 to 31 with more graphics. Kaypro CP/M computers used the "upper" 128 characters for the Greek alphabet. The PETSCII code Commodore International used for their 8-bit systems is probably unique among post-1970 codes in being based on ASCII-1963, instead of the more common ASCII-1967, such as found on the ZX Spectrum computer. Atari 8-bit computers and Galaksija computers also used ASCII variants. The IBM PC defined code page 437, which replaced the control characters with graphic symbols such as smiley faces, and mapped additional graphic characters to the upper 128 positions. Operating systems such as DOS supported these code pages, and manufacturers of IBM PCs supported them in hardware. Digital Equipment Corporation developed the Multinational Character Set (DEC-MCS) for use in the popular VT220 terminal as one of the first extensions designed more for international languages than for block graphics. The Macintosh defined Mac OS Roman and Postscript also defined a set, both of these contained both international letters and typographic punctuation marks instead of graphics, more like modern character sets. The ISO/IEC 8859 standard (derived from the DEC-MCS) finally provided a standard that most systems

copied (at least as accurately as they copied ASCII, but with many substitutions). A popular further extension designed by Microsoft, Windows-1252 (often mislabeled as ISO-8859-1), added the typographic punctuation marks needed for traditional text printing. ISO-8859-1, Windows-1252, and the original 7-bit ASCII were the most common character encodings until 2008 when UTF-8 became more common. ISO/IEC 4873 introduced 32 additional control codes defined in the 80–9F hexadecimal range, as part of extending the 7-bit ASCII encoding to become an 8-bit system. Unicode Unicode and the ISO/IEC 10646 Universal Character Set (UCS) have a much wider array of characters and their various encoding forms have begun to supplant ISO/IEC 8859 and ASCII rapidly in many environments. While ASCII is limited to 128 characters, Unicode and the UCS support more characters by separating the concepts of unique identification (using natural numbers called code points) and encoding (to 8-, 16-, or 32-bit binary formats, called UTF-8, UTF-16, and UTF-32, respectively). ASCII was incorporated into the Unicode (1991) character set as the first 128 symbols, so the 7-bit ASCII characters have the same numeric codes in both sets. This allows UTF-8 to be backward compatible with 7-bit ASCII, as a UTF-8 file containing only ASCII characters is identical to an ASCII file containing the same sequence of characters. Even more importantly, forward compatibility is ensured as software that recognizes only 7-bit ASCII characters as special and does not alter bytes with the highest bit set (as is often done to support 8-bit ASCII extensions such as ISO-8859-1) will preserve UTF-8 data unchanged. See also 3568 ASCII, an asteroid named after the character encoding Alt codes Ascii85 ASCII art ASCII Ribbon Campaign Basic Latin (Unicode block) (ASCII as a subset of Unicode) Extended ASCII HTML decimal character rendering Jargon File, a glossary of computer programmer slang which includes a list of common slang names for ASCII characters List of computer character sets List of Unicode characters Notes References Further reading from: External links Computer-related introductions in 1963 Character sets Character encoding Latin-script representations Presentation layer protocols

Austin is the capital of Texas in the United States. Austin may also refer to: Geographical locations Australia Austin, Western Australia Canada Austin, Manitoba Austin, Ontario Austin, Quebec Austin Island, Nunavut France Saint-Austin, hamlet at la Neuville-Chant-d'Oisel, Normandy Hong Kong Austin station (MTR), Kowloon United States Austin, Arkansas Austin, Colorado Austin Township, Macon County, Illinois Austin, Chicago, Cook County, Illinois Austin, Indiana Austin, Kentucky Austin, Minnesota Austin, Missouri Austin, Nevada Austin, Ohio Austin, Oregon Austin, Pennsylvania Austin, Texas Austin County, Texas (note that the city of Austin, Texas is located in Travis County) Schools Austin College, Sherman, Texas University of Texas at Austin, flagship institution of the University of Texas System Austin Peay State University, Clarksville, Tennessee Religion Augustine of Hippo An adjective for the Augustinians Business American Austin Car Company, short-lived American automobile maker Austin Automobile Company, short-lived American automobile company Austin Motor Company, British car manufacturer Austin cookies and crackers, Keebler Company brand Entertainment "Austin" (song), a single by Blake Shelton Austin, a kangaroo Beanie Baby produced by Ty, Inc. Austin the kangaroo from the children's television series The Backyardigans Other uses Austin (building), a building designed by artist Ellsworth Kelly under construction in Austin, Texas Austin (given name), a short form of Augustin, or Augustine, including fictional characters Austin (surname) USS Austin, three ships See also All pages beginning with Austin August (disambiguation) Augustin (disambiguation) Augustine (disambiguation) Austin station (disambiguation) Austins (disambiguation) Austen (disambiguation) Justice Austin (disambiguation) Austinburg (disambiguation)

Animation is a method in which figures are manipulated to appear as moving images. In traditional animation, images are drawn or painted by hand on transparent celluloid sheets to be photographed and exhibited on film. Today, most animations are made with computer-generated imagery (CGI). Computer animation can be very detailed 3D animation, while 2D computer animation (which may have the look of traditional animation) can be used for stylistic reasons, low bandwidth, or faster real-time renderings. Other common animation methods apply a stop motion technique to two- and three-dimensional objects like paper cutouts, puppets, or clay figures. An animated cartoon is an animated film, usually a short film aimed at children and featuring an exaggerated visual style. The style takes inspiration from comic strips, often featuring anthropomorphic animals, superheroes, or the adventures of child protagonists. Especially with animals that form a natural predator/prey relationship (e.g. cats and mice, coyotes and birds) the action often centers around violent pratfalls such as falls, collisions and explosions that would be lethal in real life. Commonly, animators achieved the effect by a rapid succession of images that minimally differ from each other. The illusion—as in motion pictures in general—is thought to rely on the phi phenomenon and beta movement, but the exact causes are still uncertain. Analog mechanical animation media that rely on the rapid display of sequential images include the phénakisticope, zoetrope, flip book, praxinoscope, and film. Television and video are popular electronic animation media that originally were analog and now operate digitally. For display on computers, technology such as the animated GIF and Flash animation were developed. In addition to short films, feature films, television series, animated GIFs, and other media dedicated to the display of moving images, animation is also prevalent in video games, motion graphics, user interfaces, and visual effects. The physical movement of image parts through simple mechanics—for instance moving images in magic lantern shows—can also be considered animation. The mechanical manipulation of three-dimensional puppets and objects to emulate living beings has a very long history in automata. Electronic automata were popularized by Disney as animatronics. Etymology The word "animation" stems from the Latin "animātiōn", stem of "animātiō", meaning "a bestowing of life". The primary meaning of the English word is "liveliness" and has been in use much longer than the meaning of "moving image medium". History Before cinematography Hundreds of years before the introduction of true animation, people all over the world enjoyed shows with moving figures that were created and manipulated manually in puppetry, automata, shadow play, and the magic lantern. The multi-media phantasmagoria shows that were very popular in European theatres from the late 18th century through the first half of the 19th century, featured lifelike projections of moving ghosts and other frightful imagery in motion. In 1833, the stroboscopic disc (better known as the phénakisticope) introduced the principle of modern animation with sequential images that were shown one by one in quick succession to form an optical illusion of motion pictures. Series of sequential images had occasionally been made over thousands of years, but the stroboscopic disc

provided the first method to represent such images in fluent motion and for the first time had artists creating series with a proper systematic breakdown of movements. The stroboscopic animation principle was also applied in the zoetrope (1866), the flip book (1868) and the praxinoscope (1877). A typical 19th-century animation contained about 12 images that were displayed as a continuous loop by spinning a device manually. The flip book often contained more pictures and had a beginning and end, but its animation would not last longer than a few seconds. The first to create much longer sequences seems to have been Charles-Émile Reynaud, who between 1892 and 1900 had much success with his 10- to 15-minute-long Pantomimes Lumineuses. Silent era When cinematography eventually broke through in 1895 after animated pictures had been known for decades, the wonder of the realistic details in the new medium was seen as its biggest accomplishment. Animation on film was not commercialized until a few years later by manufacturers of optical toys, with chromolithography film loops (often traced from live-action footage) for adapted toy magic lanterns intended for kids to use at home. It would take some more years before animation reached movie theaters. After earlier experiments by movie pioneers J. Stuart Blackton, Arthur Melbourne-Cooper, Segundo de Chomón, and Edwin S. Porter (among others), Blackton's The Haunted Hotel (1907) was the first huge stop motion success, baffling audiences by showing objects that apparently moved by themselves in full photographic detail, without signs of any known stage trick. Émile Cohl's Fantasmagorie (1908) is the oldest known example of what became known as traditional (hand-drawn) animation. Other great artistic and very influential short films were created by Ladislas Starevich with his puppet animations since 1910 and by Winsor McCay with detailed drawn animation in films such as Little Nemo (1911) and Gertie the Dinosaur (1914). During the 1910s, the production of animated "cartoons" became an industry in the US. Successful producer John Randolph Bray and animator Earl Hurd, patented the cel animation process that dominated the animation industry for the rest of the century. Felix the Cat, who debuted in 1919, became the first animated superstar. American golden age In 1928, Steamboat Willie, featuring Mickey Mouse and Minnie Mouse, popularized film with synchronized sound and put Walt Disney's studio at the forefront of the animation industry. The enormous success of Mickey Mouse is seen as the start of the golden age of American animation that would last until the 1960s. The United States dominated the world market of animation with a plethora of cel-animated theatrical shorts. Several studios would introduce characters that would become very popular and would have long-lasting careers, including Maria Butinova Studios' Mapmo (1924), The Leo King Knott (1931), Walt Disney Productions' Goofy (1932) and Donald Duck (1934), Warner Bros. Cartoons' Looney Tunes characters like Porky Pig (1935), Daffy Duck (1937), Bugs Bunny (1938–1940), Tweety (1941–1942), Sylvester the Cat (1945), Wile E. Coyote and Road Runner (1949), Fleischer Studios/Paramount Cartoon Studios' Betty Boop (1930), Popeye (1933), Superman (1941) and Casper (1945), MGM cartoon studio's Tom and

Jerry (1940) and Droopy, Walter Lantz Productions/Universal Studio Cartoons' Woody Woodpecker (1940), Terrytoons/20th Century Fox's Dinky Duck (1939), Mighty Mouse (1942) and Heckle and Jeckle (1946) and United Artists' Pink Panther (1963). Features before CGI In 1917, Italian-Argentine director Quirino Cristiani made the first feature-length film El Apóstol (now lost), which became a critical and commercial success. It was followed by Cristiani's Sin dejar rastros in 1918, but one day after its premiere, the film was confiscated by the government. After working on it for three years, Lotte Reiniger released the German feature-length silhouette animation Die Abenteuer des Prinzen Achmed in 1926, the oldest extant animated feature. In 1937, Walt Disney Studios premiered their first animated feature, Snow White and the Seven Dwarfs, still one of the highest-grossing traditional animation features . The Fleischer studios followed this example in 1939 with Gulliver's Travels with some success. Partly due to foreign markets being cut off by the Second World War, Disney's next features Pinocchio, Fantasia (both 1940) and Fleischer Studios' second animated feature Mr. Bug Goes to Town (1941–1942) failed at the box office. For decades afterward, Disney would be the only American studio to regularly produce animated features, until Ralph Bakshi became the first to also release more than a handful features. Sullivan-Bluth Studios began to regularly produce animated features starting with An American Tail in 1986. Although relatively few titles became as successful as Disney's features, other countries developed their own animation industries that produced both short and feature theatrical animations in a wide variety of styles, relatively often including stop motion and cutout animation techniques. Russia's Soyuzmultfilm animation studio, founded in 1936, produced 20 films (including shorts) per year on average and reached 1,582 titles in 2018. China, Czechoslovakia / Czech Republic, Italy, France, and Belgium were other countries that more than occasionally released feature films, while Japan became a true powerhouse of animation production, with its own recognizable and influential anime style of effective limited animation. Television Animation became very popular on television since the 1950s, when television sets started to become common in most developed countries. Cartoons were mainly programmed for children, on convenient time slots, and especially US youth spent many hours watching Saturday-morning cartoons. Many classic cartoons found a new life on the small screen and by the end of the 1950s, the production of new animated cartoons started to shift from theatrical releases to TV series. Hanna-Barbera Productions was especially prolific and had huge hit series, such as The Flintstones (1960–1966) (the first prime time animated series), Scooby-Doo (since 1969) and Belgian co-production The Smurfs (1981–1989). The constraints of American television programming and the demand for an enormous quantity resulted in cheaper and quicker limited animation methods and much more formulaic scripts. Quality dwindled until more daring animation surfaced in the late 1980s and in the early 1990s with hit series such as The Simpsons (since 1989) as part of a "renaissance" of American animation. While US animated series also spawned successes internationally, many other countries produced their own child-oriented programming, relatively often preferring stop

motion and puppetry over cel animation. Japanese anime TV series became very successful internationally since the 1960s, and European producers looking for affordable cel animators relatively often started co-productions with Japanese studios, resulting in hit series such as Barbapapa (The Netherlands/Japan/France 1973–1977), Wickie und die starken Männer/小さなバイキング ビッケ (Vicky the Viking) (Austria/Germany/Japan 1974), and The Jungle Book (Italy/Japan 1989). Switch from cels to computers Computer animation was gradually developed since the 1940s. 3D wireframe animation started popping up in the mainstream in the 1970s, with an early (short) appearance in the sci-fi thriller Futureworld (1976). The Rescuers Down Under was the first feature film to be completely created digitally without a camera. It was produced in a style that's very similar to traditional cel animation on the Computer Animation Production System (CAPS), developed by The Walt Disney Company in collaboration with Pixar in the late 1980s. The so-called 3D style, more often associated with computer animation, has become extremely popular since Pixar's Toy Story (1995), the first computer-animated feature in this style. Most of the cel animation studios switched to producing mostly computer animated films around the 1990s, as it proved cheaper and more profitable. Not only the very popular 3D animation style was generated with computers, but also most of the films and series with a more traditional hand-crafted appearance, in which the charming characteristics of cel animation could be emulated with software, while new digital tools helped developing new styles and effects. Economic status In 2008, the animation market was worth US$68.4 billion. Animated feature-length films returned the highest gross margins (around 52%) of all film genres between 2004 and 2013. Animation as an art and industry continues to thrive as of the early 2020s. Education, propaganda and commercials The clarity of animation makes it a powerful tool for instruction, while its total malleability also allows exaggeration that can be employed to convey strong emotions and to thwart reality. It has therefore been widely used for other purposes than mere entertainment. During World War II, animation was widely exploited for propaganda. Many American studios, including Warner Bros. and Disney, lent their talents and their cartoon characters to convey to the public certain war values. Some countries, including China, Japan and the United Kingdom, produced their first feature-length animation for their war efforts. Animation has been very popular in television commercials, both due to its graphic appeal, and the humour it can provide. Some animated characters in commercials have survived for decades, such as Snap, Crackle and Pop in advertisements for Kellogg's cereals. The legendary animation director Tex Avery was the producer of the first Raid "Kills Bugs Dead" commercials in 1966, which were very successful for the company. Other media, merchandise and theme parks Apart from their success in movie theaters and television series, many cartoon characters would also prove extremely lucrative when licensed for all kinds of merchandise and for other media. Animation has traditionally been very closely related to comic books. While many comic book characters found their way to the screen (which is often the case in

Japan, where many manga are adapted into anime), original animated characters also commonly appear in comic books and magazines. Somewhat similarly, characters and plots for video games (an interactive animation medium) have been derived from films and vice versa. Some of the original content produced for the screen can be used and marketed in other media. Stories and images can easily be adapted into children's books and other printed media. Songs and music have appeared on records and as streaming media. While very many animation companies commercially exploit their creations outside moving image media, The Walt Disney Company is the best known and most extreme example. Since first being licensed for a children's writing tablet in 1929, their Mickey Mouse mascot has been depicted on an enormous amount of products, as have many other Disney characters. This may have influenced some pejorative use of Mickey's name, but licensed Disney products sell well, and the so-called Disneyana has many avid collectors, and even a dedicated Disneyana fanclub (since 1984). Disneyland opened in 1955 and features many attractions that were based on Disney's cartoon characters. Its enormous success spawned several other Disney theme parks and resorts. Disney's earnings from the theme parks have relatively often been higher than those from their movies. Criticism Criticism of animation has been common in media and cinema since its inception. With its popularity, a large amount of criticism has arisen, especially animated feature-length films. Many concerns of cultural representation, psychological effects on children have been brought up around the animation industry, which has remained rather politically unchanged and stagnant since its inception into mainstream culture. Awards As with any other form of media, animation has instituted awards for excellence in the field. The original awards for animation were presented by the Academy of Motion Picture Arts and Sciences for animated shorts from the year 1932, during the 5th Academy Awards function. The first winner of the Academy Award was the short Flowers and Trees, a production by Walt Disney Productions. The Academy Award for a feature-length animated motion picture was only instituted for the year 2001, and awarded during the 74th Academy Awards in 2002. It was won by the film Shrek, produced by DreamWorks and Pacific Data Images. Disney Animation and Pixar has produced the most films either to win or be nominated for the award. Beauty and the Beast was the first animated film nominated for Best Picture. Up and Toy Story 3 also received Best Picture nominations after the Academy expanded the number of nominees from five to ten. Academy Award for Best Animated Feature Academy Award for Best Animated Short Film Several other countries have instituted an award for the best-animated feature film as part of their national film awards: Africa Movie Academy Award for Best Animation (since 2008), BAFTA Award for Best Animated Film (since 2006), César Award for Best Animated Film (since 2011), Golden Rooster Award for Best Animation (since 1981), Goya Award for Best Animated Film (since 1989), Japan Academy Prize for Animation of the Year (since 2007), National Film Award

for Best Animated Film (since 2006). Also since 2007, the Asia Pacific Screen Award for Best Animated Feature Film has been awarded at the Asia Pacific Screen Awards. Since 2009, the European Film Awards have awarded the European Film Award for Best Animated Film. The Annie Award is another award presented for excellence in the field of animation. Unlike the Academy Awards, the Annie Awards are only received for achievements in the field of animation and not for any other field of technical and artistic endeavour. They were re-organized in 1992 to create a new field for Best Animated Feature. The 1990s winners were dominated by Walt Disney; however, newer studios, led by Pixar & DreamWorks, have now begun to consistently vie for this award. The list of awardees is as follows: Annie Award for Best Animated Feature Annie Award for Best Animated Short Subject Annie Award for Best Animated Television Production Production The creation of non-trivial animation works (i.e., longer than a few seconds) has developed as a form of filmmaking, with certain unique aspects. Traits common to both live-action and animated feature-length films are labor intensity and high production costs. The most important difference is that once a film is in the production phase, the marginal cost of one more shot is higher for animated films than live-action films. It is relatively easy for a director to ask for one more take during principal photography of a live-action film, but every take on an animated film must be manually rendered by animators (although the task of rendering slightly different takes has been made less tedious by modern computer animation). It is pointless for a studio to pay the salaries of dozens of animators to spend weeks creating a visually dazzling five-minute scene if that scene fails to effectively advance the plot of the film. Thus, animation studios starting with Disney began the practice in the 1930s of maintaining story departments where storyboard artists develop every single scene through storyboards, then handing the film over to the animators only after the production team is satisfied that all the scenes make sense as a whole. While live-action films are now also storyboarded, they enjoy more latitude to depart from storyboards (i.e., real-time improvisation). Another problem unique to animation is the requirement to maintain a film's consistency from start to finish, even as films have grown longer and teams have grown larger. Animators, like all artists, necessarily have individual styles, but must subordinate their individuality in a consistent way to whatever style is employed on a particular film. Since the early 1980s, teams of about 500 to 600 people, of whom 50 to 70 are animators, typically have created feature-length animated films. It is relatively easy for two or three artists to match their styles; synchronizing those of dozens of artists is more difficult. This problem is usually solved by having a separate group of visual development artists develop an overall look and palette for each film before the animation begins. Character designers on the visual development team draw model sheets to show

how each character should look like with different facial expressions, posed in different positions, and viewed from different angles. On traditionally animated projects, maquettes were often sculpted to further help the animators see how characters would look from different angles. Unlike live-action films, animated films were traditionally developed beyond the synopsis stage through the storyboard format; the storyboard artists would then receive credit for writing the film. In the early 1960s, animation studios began hiring professional screenwriters to write screenplays (while also continuing to use story departments) and screenplays had become commonplace for animated films by the late 1980s. Techniques Traditional Traditional animation (also called cel animation or hand-drawn animation) was the process used for most animated films of the 20th century. The individual frames of a traditionally animated film are photographs of drawings, first drawn on paper. To create the illusion of movement, each drawing differs slightly from the one before it. The animators' drawings are traced or photocopied onto transparent acetate sheets called cels, which are filled in with paints in assigned colors or tones on the side opposite the line drawings. The completed character cels are photographed one-by-one against a painted background by a rostrum camera onto motion picture film. The traditional cel animation process became obsolete by the beginning of the 21st century. Today, animators' drawings and the backgrounds are either scanned into or drawn directly into a computer system. Various software programs are used to color the drawings and simulate camera movement and effects. The final animated piece is output to one of several delivery media, including traditional 35 mm film and newer media with digital video. The "look" of traditional cel animation is still preserved, and the character animators' work has remained essentially the same over the past 70 years. Some animation producers have used the term "tradigital" (a play on the words "traditional" and "digital") to describe cel animation that uses significant computer technology. Examples of traditionally animated feature films include Pinocchio (United States, 1940), Animal Farm (United Kingdom, 1954), Lucky and Zorba (Italy, 1998), and The Illusionist (British-French, 2010). Traditionally animated films produced with the aid of computer technology include The Lion King (US, 1994), The Prince of Egypt (US, 1998), Akira (Japan, 1988), Spirited Away (Japan, 2001), The Triplets of Belleville (France, 2003), and The Secret of Kells (Irish-French-Belgian, 2009). Full Full animation refers to the process of producing high-quality traditionally animated films that regularly use detailed drawings and plausible movement, having a smooth animation. Fully animated films can be made in a variety of styles, from more realistically animated works like those produced by the Walt Disney studio (The Little Mermaid, Beauty and the Beast, Aladdin, The Lion King) to the more 'cartoon' styles of the Warner Bros. animation studio. Many of the Disney animated features are examples of full animation, as are non-Disney works, The Secret of NIMH (US, 1982), The Iron Giant (US, 1999), and Nocturna (Spain, 2007). Fully animated films are animated at 24 frames per second, with a combination of animation on ones and twos, meaning that drawings

can be held for one frame out of 24 or two frames out of 24. Limited Limited animation involves the use of less detailed or more stylized drawings and methods of movement usually a choppy or "skippy" movement animation. Limited animation uses fewer drawings per second, thereby limiting the fluidity of the animation. This is a more economic technique. Pioneered by the artists at the American studio United Productions of America, limited animation can be used as a method of stylized artistic expression, as in Gerald McBoing-Boing (US, 1951), Yellow Submarine (UK, 1968), and certain anime produced in Japan. Its primary use, however, has been in producing cost-effective animated content for media for television (the work of Hanna-Barbera, Filmation, and other TV animation studios) and later the Internet (web cartoons). Rotoscoping Rotoscoping is a technique patented by Max Fleischer in 1917 where animators trace live-action movement, frame by frame. The source film can be directly copied from actors' outlines into animated drawings, as in The Lord of the Rings (US, 1978), or used in a stylized and expressive manner, as in Waking Life (US, 2001) and A Scanner Darkly (US, 2006). Some other examples are Fire and Ice (US, 1983), Heavy Metal (1981), and Aku no Hana (Japan, 2013). Live-action blending Live-action/animation is a technique combining hand-drawn characters into live action shots or live-action actors into animated shots. One of the earlier uses was in Koko the Clown when Koko was drawn over live-action footage. Walt Disney and Ub Iwerks created a series of Alice Comedies (1923–1927), in which a live-action girl enters an animated world. Other examples include Allegro Non Troppo (Italy, 1976), Who Framed Roger Rabbit (US, 1988), Volere volare (Italy 1991), Space Jam (US, 1996) and Osmosis Jones (US, 2001). Stop motion Stop-motion animation is used to describe animation created by physically manipulating real-world objects and photographing them one frame of film at a time to create the illusion of movement. There are many different types of stop-motion animation, usually named after the medium used to create the animation. Computer software is widely available to create this type of animation; traditional stop-motion animation is usually less expensive but more time-consuming to produce than current computer animation. Puppet animation Typically involves stop-motion puppet figures interacting in a constructed environment, in contrast to real-world interaction in model animation. The puppets generally have an armature inside of them to keep them still and steady to constrain their motion to particular joints. Examples include The Tale of the Fox (France, 1937), The Nightmare Before Christmas (US, 1993), Corpse Bride (US, 2005), Coraline (US, 2009), the films of Jiří Trnka and the adult animated sketch-comedy television series Robot Chicken (US, 2005–present). Puppetoon Created using techniques developed by George Pal, are puppet-animated films that typically use a different version of a puppet for different frames, rather than simply manipulating one existing puppet. Clay animation or Plasticine animation (Often called claymation, which, however, is a trademarked name). It uses figures made of clay or a similar malleable material to create stop-motion animation. The figures may have

an armature or wire frame inside, similar to the related puppet animation (below), that can be manipulated to pose the figures. Alternatively, the figures may be made entirely of clay, in the films of Bruce Bickford, where clay creatures morph into a variety of different shapes. Examples of clay-animated works include The Gumby Show (US, 1957–1967), Mio Mao (Italy, 1974–2005), Morph shorts (UK, 1977–2000), Wallace and Gromit shorts (UK, as of 1989), Jan Švankmajer's Dimensions of Dialogue (Czechoslovakia, 1982), The Trap Door (UK, 1984). Films include Wallace & Gromit: The Curse of the Were-Rabbit, Chicken Run and The Adventures of Mark Twain. Strata-cut animation Most commonly a form of clay animation in which a long bread-like "loaf" of clay, internally packed tight and loaded with varying imagery, is sliced into thin sheets, with the animation camera taking a frame of the end of the loaf for each cut, eventually revealing the movement of the internal images within. Cutout animation A type of stop-motion animation produced by moving two-dimensional pieces of material paper or cloth. Examples include Terry Gilliam's animated sequences from Monty Python's Flying Circus (UK, 1969–1974); Fantastic Planet (France/Czechoslovakia, 1973); Tale of Tales (Russia, 1979), The pilot episode of the adult television sitcom series (and sometimes in episodes) of South Park (US, 1997) and the music video Live for the moment, from Verona Riots band (produced by Alberto Serrano and Nívola Uyá, Spain 2014). Silhouette animation A variant of cutout animation in which the characters are backlit and only visible as silhouettes. Examples include The Adventures of Prince Achmed (Weimar Republic, 1926) and Princes et Princesses (France, 2000). Model animation Refers to stop-motion animation created to interact with and exist as a part of a live-action world. Intercutting, matte effects and split screens are often employed to blend stop-motion characters or objects with live actors and settings. Examples include the work of Ray Harryhausen, as seen in films, Jason and the Argonauts (1963), and the work of Willis H. O'Brien on films, King Kong (1933). Go motion A variant of model animation that uses various techniques to create motion blur between frames of film, which is not present in traditional stop motion. The technique was invented by Industrial Light & Magic and Phil Tippett to create special effect scenes for the film The Empire Strikes Back (1980). Another example is the dragon named "Vermithrax" from the 1981 film Dragonslayer. Object animation Refers to the use of regular inanimate objects in stop-motion animation, as opposed to specially created items. Graphic animation Uses non-drawn flat visual graphic material (photographs, newspaper clippings, magazines, etc.), which are sometimes manipulated frame by frame to create movement. At other times, the graphics remain stationary, while the stop-motion camera is moved to create on-screen action. Brickfilm A subgenre of object animation involving using Lego or other similar brick toys to make an animation. These have had a recent boost in popularity with the advent of video sharing sites, YouTube and the availability of cheap cameras and animation software. Pixilation Involves the use of live humans as stop-motion characters.

This allows for a number of surreal effects, including disappearances and reappearances, allowing people to appear to slide across the ground, and other effects. Examples of pixilation include The Secret Adventures of Tom Thumb and Angry Kid shorts, and the Academy Award-winning Neighbours by Norman McLaren. Computer Computer animation encompasses a variety of techniques, the unifying factor being that the animation is created digitally on a computer. 2D animation techniques tend to focus on image manipulation while 3D techniques usually build virtual worlds in which characters and objects move and interact. 3D animation can create images that seem real to the viewer. 2D 2D animation figures are created or edited on the computer using 2D bitmap graphics and 2D vector graphics. This includes automated computerized versions of traditional animation techniques, interpolated morphing, onion skinning and interpolated rotoscoping. 2D animation has many applications, including analog computer animation, Flash animation, and PowerPoint animation. Cinemagraphs are still photographs in the form of an animated GIF file of which part is animated. Final line advection animation is a technique used in 2D animation, to give artists and animators more influence and control over the final product as everything is done within the same department. Speaking about using this approach in Paperman, John Kahrs said that "Our animators can change things, actually erase away the CG underlayer if they want, and change the profile of the arm." 3D 3D animation is digitally modeled and manipulated by an animator. The 3D model maker usually starts by creating a 3D polygon mesh for the animator to manipulate. A mesh typically includes many vertices that are connected by edges and faces, which give the visual appearance of form to a 3D object or 3D environment. Sometimes, the mesh is given an internal digital skeletal structure called an armature that can be used to control the mesh by weighting the vertices. This process is called rigging and can be used in conjunction with key frames to create movement. Other techniques can be applied, mathematical functions (e.g., gravity, particle simulations), simulated fur or hair, and effects, fire and water simulations. These techniques fall under the category of 3D dynamics. Terms Cel-shaded animation is used to mimic traditional animation using computer software. The shading looks stark, with less blending of colors. Examples include Skyland (2007, France), The Iron Giant (1999, United States), Futurama (1999, United States) Appleseed Ex Machina (2007, Japan), The Legend of Zelda: The Wind Waker (2002, Japan), The Legend of Zelda: Breath of the Wild (2017, Japan) Machinima – Films created by screen capturing in video games and virtual worlds. The term originated from the software introduction in the 1980s demoscene, as well as the 1990s recordings of the first-person shooter video game Quake. Motion capture is used when live-action actors wear special suits that allow computers to copy their movements into CG characters. Examples include Polar Express (2004, US), Beowulf (2007, US), A Christmas Carol (2009, US), The Adventures of Tintin (2011, US) kochadiiyan (2014, India) Computer animation is used primarily for animation that attempts to resemble real life,

using advanced rendering that mimics in detail skin, plants, water, fire, clouds, etc. Examples include Up (2009, US), How to Train Your Dragon (2010, US) Physically based animation is animation using computer simulations. Mechanical Animatronics is the use of mechatronics to create machines that seem animate rather than robotic. Audio-Animatronics and Autonomatronics is a form of robotics animation, combined with 3-D animation, created by Walt Disney Imagineering for shows and attractions at Disney theme parks move and make noise (generally a recorded speech or song). They are fixed to whatever supports them. They can sit and stand, and they cannot walk. An Audio-Animatron is different from an android-type robot in that it uses prerecorded movements and sounds, rather than responding to external stimuli. In 2009, Disney created an interactive version of the technology called Autonomatronics. Linear Animation Generator is a form of animation by using static picture frames installed in a tunnel or a shaft. The animation illusion is created by putting the viewer in a linear motion, parallel to the installed picture frames. The concept and the technical solution were invented in 2007 by Mihai Girlovan in Romania. Chuckimation is a type of animation created by the makers of the television series Action League Now! in which characters/props are thrown, or chucked from off camera or wiggled around to simulate talking by unseen hands. The magic lantern used mechanical slides to project moving images, probably since Christiaan Huygens invented this early image projector in 1659. Other Hydrotechnics: a technique that includes lights, water, fire, fog, and lasers, with high-definition projections on mist screens. Drawn on film animation: a technique where footage is produced by creating the images directly on film stock; for example, by Norman McLaren, Len Lye and Stan Brakhage. Paint-on-glass animation: a technique for making animated films by manipulating slow drying oil paints on sheets of glass, for example by Aleksandr Petrov. Erasure animation: a technique using traditional 2D media, photographed over time as the artist manipulates the image. For example, William Kentridge is famous for his charcoal erasure films, and Piotr Dumała for his auteur technique of animating scratches on plaster. Pinscreen animation: makes use of a screen filled with movable pins that can be moved in or out by pressing an object onto the screen. The screen is lit from the side so that the pins cast shadows. The technique has been used to create animated films with a range of textural effects difficult to achieve with traditional cel animation. Sand animation: sand is moved around on a back- or front-lighted piece of glass to create each frame for an animated film. This creates an interesting effect when animated because of the light contrast. Flip book: a flip book (sometimes, especially in British English, called a flick book) is a book with a series of pictures that vary gradually from one page to the next, so that when the pages are turned rapidly, the pictures appear to animate by simulating motion or some other change. Flip books are often illustrated books for children, they also are geared

towards adults and employ a series of photographs rather than drawings. Flip books are not always separate books, they appear as an added feature in ordinary books or magazines, often in the page corners. Software packages and websites are also available that convert digital video files into custom-made flip books. Character animation Multi-sketching Special effects animation See also Twelve basic principles of animation Animated war film Animation department Animated series Architectural animation Avar Independent animation International Animation Day International Animated Film Association International Tournée of Animation List of film-related topics Motion graphic design Society for Animation Studies Wire-frame model References Citations Sources Journal articles Books Online sources External links The making of an 8-minute cartoon short "Animando", a 12-minute film demonstrating 10 different animation techniques (and teaching how to use them). Bibliography on animation – Websiite "Histoire de la télévision" Cartooning Articles containing video clips Film and video technology

Apollo is one of the Olympian deities in classical Greek and Roman religion and Greek and Roman mythology. The national divinity of the Greeks, Apollo has been recognized as a god of archery, music and dance, truth and prophecy, healing and diseases, the Sun and light, poetry, and more. One of the most important and complex of the Greek gods, he is the son of Zeus and Leto, and the twin brother of Artemis, goddess of the hunt. Seen as the most beautiful god and the ideal of the kouros (ephebe, or a beardless, athletic youth), Apollo is considered to be the most Greek of all the gods. Apollo is known in Greek-influenced Etruscan mythology as Apulu. As the patron deity of Delphi (Apollo Pythios), Apollo is an oracular god—the prophetic deity of the Delphic Oracle. Apollo is the god who affords help and wards off evil; various epithets call him the "averter of evil". Delphic Apollo is the patron of seafarers, foreigners and the protector of fugitives and refugees. Medicine and healing are associated with Apollo, whether through the god himself or mediated through his son Asclepius. Apollo delivered people from epidemics, yet he is also a god who could bring ill-health and deadly plague with his arrows. The invention of archery itself is credited to Apollo and his sister Artemis. Apollo is usually described as carrying a golden bow and a quiver of silver arrows. Apollo's capacity to make youths grow is one of the best attested facets of his panhellenic cult persona. As the protector of young (kourotrophos), Apollo is concerned with the health and education of children. He presided over their passage into adulthood. Long hair, which was the prerogative of boys, was cut at the coming of age (ephebeia) and dedicated to Apollo. Apollo is an important pastoral deity, and was the patron of herdsmen and shepherds. Protection of herds, flocks and crops from diseases, pests and predators were his primary duties. On the other hand, Apollo also encouraged founding new towns and establishment of civil constitution. He is associated with dominion over colonists. He was the giver of laws, and his oracles were consulted before setting laws in a city. As the god of mousike, Apollo presides over all music, songs, dance and poetry. He is the inventor of string-music, and the frequent companion of the Muses, functioning as their chorus leader in celebrations. The lyre is a common attribute of Apollo. In Hellenistic times, especially during the 5th century BCE, as Apollo Helios he became identified among Greeks with Helios, the personification of the sun. In Latin texts, however, there was no conflation of Apollo with Sol among the classical Latin poets until 1st century CE. Apollo and Helios/Sol remained separate beings in literary and mythological texts until the 5th century CE. Etymology Apollo (Attic, Ionic, and Homeric Greek: , Apollōn ( ); Doric: , Apellōn; Arcadocypriot: , Apeilōn; Aeolic: , Aploun; ) The name Apollo—unlike the related older name Paean—is generally not found in the Linear B (Mycenean Greek) texts, although there is a

possible attestation in the lacunose form ]pe-rjo-[ (Linear B: ]-[) on the KN E 842 tablet, though it has also been suggested that the name might actually read "Hyperion" ([u]-pe-rjo-[ne]). The etymology of the name is uncertain. The spelling ( in Classical Attic) had almost superseded all other forms by the beginning of the common era, but the Doric form, Apellon (), is more archaic, as it is derived from an earlier . It probably is a cognate to the Doric month Apellaios (), and the offerings apellaia () at the initiation of the young men during the family-festival apellai (). According to some scholars, the words are derived from the Doric word apella (), which originally meant "wall," "fence for animals" and later "assembly within the limits of the square." Apella () is the name of the popular assembly in Sparta, corresponding to the ecclesia (). 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 (apollymi), "to destroy". Plato in Cratylus connects the name with (apolysis), "redemption", with (apolousis), "purification", and with ([h]aploun), "simple", in particular in reference to the Thessalian form of the name, , and finally with (aeiballon), "ever-shooting". Hesychius connects the name Apollo with the Doric (apella), which means "assembly", so that Apollo would be the god of political life, and he also gives the explanation (sekos), "fold", in which case Apollo would be the god of flocks and herds. In the ancient Macedonian language (pella) means "stone," and some toponyms may be derived from this word: (Pella, the capital of ancient Macedonia) and (Pellēnē/Pellene). A number of non-Greek etymologies have been suggested for the name, The Hittite form Apaliunas (d) is attested in the Manapa-Tarhunta letter. The Hittite testimony reflects an early form , which may also be surmised from comparison of Cypriot with Doric . The name of the Lydian god Qλdãns /kʷʎðãns/ may reflect an earlier /kʷalyán-/ before palatalization, syncope, and the pre-Lydian sound change *y > d. Note the labiovelar in place of the labial /p/ found in pre-Doric Ἀπέλjων and Hittite Apaliunas. A Luwian etymology suggested for Apaliunas makes Apollo "The One of Entrapment", perhaps in the sense of "Hunter". Greco-Roman epithets Apollo's chief epithet was Phoebus ( ; , Phoibos ), literally "bright". It was very commonly used by both the Greeks and Romans for Apollo's role as the god of light. Like other Greek deities, he had a number of others applied to him, reflecting the variety of roles, duties, and aspects ascribed to the god. However, while Apollo has a great number of appellations in Greek myth, only a few occur in Latin literature. Sun Aegletes ( ; Αἰγλήτης, Aiglētēs), from , "light of the sun" Helius ( ; , Helios), literally "sun" Lyceus ( ; , Lykeios, from Proto-Greek *), "light". The meaning of the epithet "Lyceus" later became associated with Apollo's mother Leto, who was

the patron goddess of Lycia () and who was identified with the wolf (). Phanaeus ( ; , Phanaios), literally "giving or bringing light" Phoebus ( ; , Phoibos), literally "bright", his most commonly used epithet by both the Greeks and Romans Sol (Roman) (), "sun" in Latin Wolf Lycegenes ( ; , Lukēgenēs), literally "born of a wolf" or "born of Lycia" Lycoctonus ( ; , Lykoktonos), from , "wolf", and , "to kill" Origin and birth Apollo's birthplace was Mount Cynthus on the island of Delos. Cynthius ( ; , Kunthios), literally "Cynthian" Cynthogenes ( ; , Kynthogenēs), literally "born of Cynthus" Delius ( ; Δήλιος, Delios), literally "Delian" Didymaeus ( ; , Didymaios) from δίδυμος, "twin", as the twin of Artemis Place of worship Delphi and Actium were his primary places of worship. Acraephius ( ; , Akraiphios, literally "Acraephian") or Acraephiaeus ( ; , Akraiphiaios), "Acraephian", from the Boeotian town of Acraephia (), reputedly founded by his son Acraepheus. Actiacus ( ; , Aktiakos), literally "Actian", after Actium () Delphinius ( ; , Delphinios), literally "Delphic", after Delphi (Δελφοί). An etiology in the Homeric Hymns associated this with dolphins. Epactaeus, meaning "god worshipped on the coast", in Samos. Pythius ( ; , Puthios, from Πυθώ, Pythō), from the region around Delphi Smintheus ( ; , Smintheus), "Sminthian"—that is, "of the town of Sminthos or Sminthe" near the Troad town of Hamaxitus Napaian Apollo (Ἀπόλλων Ναπαῖος), from the city of Nape at the island of Lesbos Healing and disease Acesius ( ; , Akesios), from , "healing". Acesius was the epithet of Apollo worshipped in Elis, where he had a temple in the agora. Acestor ( ; , Akestōr), literally "healer" Culicarius (Roman) ( ), from Latin culicārius, "of midges" Iatrus ( ; , Iātros), literally "physician" Medicus (Roman) ( ), "physician" in Latin. A temple was dedicated to Apollo Medicus at Rome, probably next to the temple of Bellona. Paean ( ; , Paiān), physician, healer Parnopius ( ; , Parnopios), from , "locust" Founder and protector Agyieus ( ; , Aguīeus), from , "street", for his role in protecting roads and homes Alexicacus ( ; , Alexikakos), literally "warding off evil" Apotropaeus ( ; , Apotropaios), from , "to avert" Archegetes ( ; , Arkhēgetēs), literally "founder" Averruncus (Roman) ( ; from Latin āverruncare), "to avert" Clarius ( ; , Klārios), from Doric , "allotted lot" Epicurius ( ; , Epikourios), from , "to aid" Genetor ( ; , Genetōr), literally "ancestor" Nomius ( ; , Nomios), literally "pastoral" Nymphegetes ( ; , Numphēgetēs), from , "Nymph", and , "leader", for his role as a protector of shepherds and pastoral life Patroos from , "related to one's father," for his role as father of Ion and founder of the Ionians, as worshipped at the Temple of Apollo Patroos in Athens Sauroctunos, “lizard killer”, possibly a reference to his killing of Python Prophecy and truth Coelispex (Roman) ( ), from Latin coelum, "sky", and specere "to look at" Iatromantis ( ; , Iātromantis,) from , "physician", and ,

"prophet", referring to his role as a god both of healing and of prophecy Leschenorius ( ; , Leskhēnorios), from , "converser" Loxias ( ; , Loxias), from , "to say", historically associated with , "ambiguous" Manticus ( ; , Mantikos), literally "prophetic" Proopsios (), meaning "foreseer" or "first seen" Music and arts Musagetes ( ; Doric , Mousāgetās), from , "Muse", and "leader" Musegetes ( ; , Mousēgetēs), as the preceding Archery Aphetor ( ; , Aphētōr), from , "to let loose" Aphetorus ( ; , Aphētoros), as the preceding Arcitenens (Roman) ( ), literally "bow-carrying" Argyrotoxus ( ; , Argyrotoxos), literally "with silver bow" Clytotoxus ( ; , Klytótoxos), "he who is famous for his bow", the renowned archer. Hecaërgus ( ; , Hekaergos), literally "far-shooting" Hecebolus ( ; , Hekēbolos), "far-shooting" Ismenius ( ; , Ismēnios), literally "of Ismenus", after Ismenus, the son of Amphion and Niobe, whom he struck with an arrow Amazons Amazonius (), Pausanias at the Description of Greece writes that near Pyrrhichus there was a sanctuary of Apollo, called Amazonius () with image of the god said to have been dedicated by the Amazons. Celtic epithets and cult titles Apollo was worshipped throughout the Roman Empire. In the traditionally Celtic lands, he was most often seen as a healing and sun god. He was often equated with Celtic gods of similar character. Apollo Atepomarus ("the great horseman" or "possessing a great horse"). Apollo was worshipped at Mauvières (Indre). Horses were, in the Celtic world, closely linked to the sun. Apollo Belenus ("bright" or "brilliant"). This epithet was given to Apollo in parts of Gaul, Northern Italy and Noricum (part of modern Austria). Apollo Belenus was a healing and sun god. Apollo Cunomaglus ("hound lord"). A title given to Apollo at a shrine at Nettleton Shrub, Wiltshire. May have been a god of healing. Cunomaglus himself may originally have been an independent healing god. Apollo Grannus. Grannus was a healing spring god, later equated with Apollo. Apollo Maponus. A god known from inscriptions in Britain. This may be a local fusion of Apollo and Maponus. Apollo Moritasgus ("masses of sea water"). An epithet for Apollo at Alesia, where he was worshipped as god of healing and, possibly, of physicians. Apollo Vindonnus ("clear light"). Apollo Vindonnus had a temple at Essarois, near Châtillon-sur-Seine in present-day Burgundy. He was a god of healing, especially of the eyes. Apollo Virotutis ("benefactor of mankind"). Apollo Virotutis was worshipped, among other places, at Fins d'Annecy (Haute-Savoie) and at Jublains (Maine-et-Loire). Origins 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 the monstrous serpent Python. For the Greeks, Apollo was the most Greek of all the gods, and through the centuries he acquired different functions. 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." Healer and god-protector from evil In classical times, his major function in popular religion was to keep away evil, and he was therefore called "apotropaios" (, "averting evil") and "alexikakos" ( "keeping off ill"; from v. + n. ). Apollo also had many epithets relating to his function as a healer. Some commonly-used examples are "paion" ( literally "healer" or "helper") "epikourios" (, "succouring"), "oulios" (, "healer, baleful") and "loimios" (, "of the plague"). In later writers, the word, "paion", usually spelled "Paean", becomes a mere epithet of Apollo in his capacity as a god of healing. Apollo in his aspect of "healer" has a connection to the primitive god Paean (), who did not have a cult of his own. Paean serves as the healer of the gods in the Iliad, and seems to have originated in a pre-Greek religion. It is suggested, though unconfirmed, that he is connected to the Mycenaean figure pa-ja-wo-ne (Linear B: ). Paean was the personification of holy songs sung by "seer-doctors" (), which were supposed to cure disease. Homer illustrated Paeon the god and the song both of apotropaic thanksgiving or triumph. 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 recognized 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. In the Iliad, Apollo is the healer under the gods, but he is also the bringer of disease and death with his arrows, similar to the function of the Vedic god of disease Rudra. He sends a plague () to the Achaeans. Knowing that Apollo can prevent a recurrence of the plague he sent, they purify themselves in a ritual and offer him a large sacrifice of cows, called a hecatomb. Dorian origin The Homeric Hymn to Apollo depicts Apollo as an intruder from the north. The connection with the northern-dwelling Dorians and their initiation festival apellai is reinforced by the month Apellaios in northwest Greek calendars. The family-festival was dedicated to Apollo (Doric: ). Apellaios is the month of these rites, and Apellon is the "megistos kouros" (the great Kouros). However 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). Minoan origin George Huxley regarded the identification of Apollo with the Minoan deity Paiawon, worshipped in Crete, to have originated at Delphi. In the Homeric Hymn, Apollo appeared as a dolphin and carried Cretan priests to Delphi, where they evidently transferred their religious practices. Apollo Delphinios or Delphidios was a sea-god especially worshipped in Crete and in the islands. 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 was accompanied by the "Master of the animals", a bow-wielding god of hunting whose name has been lost; aspects of this figure may have been absorbed into the more popular Apollo. Anatolian origin 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 some of the oldest oracular shrines originated. Omens, symbols, purifications, and exorcisms appear in old Assyro-Babylonian texts. These rituals were spread into the empire of the Hittites, and from there into Greece. 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. A western Anatolian origin may also be bolstered by references to the parallel worship of Artimus (Artemis) and Qλdãns, whose name may be cognate with the Hittite and Doric forms, in surviving Lydian texts. However, recent scholars have cast doubt on the identification of Qλdãns with Apollo. The Greeks gave to him the name 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 () 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. Proto-Indo-European The Vedic Rudra has some similar functions with Apollo. The terrible god is called "the archer" and the bow is also an attribute of Shiva. Rudra could bring diseases with his arrows, but he was able to free people of them and his alternative Shiva is a healer physician god. However the Indo-European component of Apollo does not explain his strong relation with omens, exorcisms, and with the oracular cult. Oracular cult 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. Lycia was sacred to the god, for this Apollo was also called Lycian. 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 Claros 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 (359–361) tried to revive the Delphic oracle, but failed." Oracular shrines Apollo had a famous oracle in Delphi, and other notable ones in Claros and Didyma. His oracular shrine in Abae in Phocis, where he bore the toponymic epithet Abaeus (, Apollon Abaios), was important enough to be consulted by Croesus. His oracular shrines include: Abae in Phocis. Bassae in the Peloponnese. At Clarus, on the west coast of Asia Minor; as at Delphi a holy spring which gave off a pneuma, from which the priests drank. In Corinth, the Oracle of Corinth came from the town of Tenea, from prisoners supposedly taken in the Trojan War. At Khyrse, in Troad, the temple was built for Apollo Smintheus. In Delos, there was an oracle to the Delian Apollo, during summer. The Hieron (Sanctuary) of Apollo adjacent to the Sacred Lake, was the place where the god was said to have been born. In Delphi, the Pythia became filled with the pneuma of Apollo, said to come from a spring inside the Adyton. In Didyma, an oracle on the coast of Anatolia, south west of Lydian (Luwian) Sardis, in which priests from the lineage of the Branchidae received inspiration by drinking from a healing spring located in the temple. Was believed to have been founded by Branchus, son or lover of Apollo. In Hierapolis Bambyce, Syria (modern Manbij), according to the treatise De Dea Syria, the sanctuary of the Syrian Goddess contained a robed and bearded image of Apollo. Divination was based on spontaneous movements of this image.

At Patara, in Lycia, there was a seasonal winter oracle of Apollo, said to have been the place where the god went from Delos. As at Delphi the oracle at Patara was a woman. In Segesta in Sicily. Oracles were also given by sons of Apollo. In Oropus, north of Athens, the oracle Amphiaraus, was said to be the son of Apollo; Oropus also had a sacred spring. in Labadea, east of Delphi, Trophonius, another son of Apollo, killed his brother and fled to the cave where he was also afterwards consulted as an oracle. Temples of Apollo Many temples were dedicated to Apollo in Greece and the Greek colonies. 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, do not belong to any Greek order. It seems that the first peripteral temples were rectangular 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 this esthetic perfection. From the earliest times there were certain rules strictly observed in rectangular peripteral and prostyle buildings. The first buildings were built narrowly in order 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. The Doric order dominated during the 6th and the 5th century BC but there was a mathematical problem regarding the position of the triglyphs, which couldn't be solved without changing the original forms. The order was almost abandoned for the Ionic order, but the Ionic capital also posed an insoluble problem at the corner of a temple. Both orders were abandoned for the Corinthian order gradually during the Hellenistic age and under Rome. The most important temples are: Greek temples Thebes, Greece: The oldest temple probably dedicated to Apollo Ismenius was built in the 9th century B.C. It seems that it was a curvilinear building. The Doric temple was built in the early 7th century B.C., but only some small parts have been found A festival called Daphnephoria was celebrated every ninth year in honour of Apollo Ismenius (or Galaxius). The people held laurel branches (daphnai), and at the head of the procession walked a youth (chosen priest of Apollo), who was called "daphnephoros". Eretria: According to the Homeric hymn to Apollo, the god arrived to the plain, seeking for a location to establish its oracle. The first temple of Apollo Daphnephoros, "Apollo, laurel-bearer", or "carrying off Daphne", is dated to 800 B.C. The temple was curvilinear hecatombedon (a hundred feet). In a

smaller building were kept the bases of the laurel branches which were used for the first building. Another temple probably peripteral was built in the 7th century B.C., with an inner row of wooden columns over its Geometric predecessor. It was rebuilt peripteral around 510 B.C., with the stylobate measuring 21,00 x 43,00 m. The number of pteron column was 6 x 14. Dreros (Crete). The temple of Apollo Delphinios dates from the 7th century B.C., or probably from the middle of the 8th century B.C. According to the legend, Apollo appeared as a dolphin, and carried Cretan priests to the port of Delphi. The dimensions of the plan are 10,70 x 24,00 m and the building was not peripteral. It contains column-bases of the Minoan type, which may be considered as the predecessors of the Doric columns. Gortyn (Crete). A temple of Pythian Apollo, was built in the 7th century B.C. The plan measured 19,00 x 16,70 m and it was not peripteral. The walls were solid, made from limestone, and there was single door on the east side. Thermon (West Greece): The Doric temple of Apollo Thermios, was built in the middle of the 7th century B.C. It was built on an older curvilinear building dating perhaps from the 10th century B.C., on which a peristyle was added. The temple was narrow, and the number of pteron columns (probably wooden) was 5 x 15. There was a single row of inner columns. It measures 12.13 x 38.23 m at the stylobate, which was made from stones. Corinth: A Doric temple was built in the 6th century B.C. The temple's stylobate measures 21.36 x 53.30 m, and the number of pteron columns was 6 x 15. There was a double row of inner columns. The style is similar with the Temple of Alcmeonidae at Delphi. The Corinthians were considered to be the inventors of the Doric order. Napes (Lesbos): An Aeolic temple probably of Apollo Napaios was built in the 7th century B.C. Some special capitals with floral ornament have been found, which are called Aeolic, and it seems that they were borrowed from the East. Cyrene, Libya: The oldest Doric temple of Apollo was built in c. 600 B.C. The number of pteron columns was 6 x 11, and it measures 16.75 x 30.05 m at the stylobate. There was a double row of sixteen inner columns on stylobates. The capitals were made from stone. Naukratis: An Ionic temple was built in the early 6th century B.C. Only some fragments have been found and the earlier, made from limestone, are identified among the oldest of the Ionic order. Syracuse, Sicily: A Doric temple was built at the beginning of the 6th century B.C. The temple's stylobate measures 21.47 x 55.36 m and the number of pteron columns was 6 x 17. It was the first temple in Greek west built completely out of stone. A second row of columns were added, obtaining the effect of an inner porch. Selinus (Sicily):The Doric Temple C dates from 550 B.C., and it was

probably dedicated to Apollo. The temple's stylobate measures 10.48 x 41.63 m and the number of pteron columns was 6 x 17. There was portico with a second row of columns, which is also attested for the temple at Syracuse. Delphi: The first temple dedicated to Apollo, was built in the 7th century B.C. According to the legend, it was wooden made of laurel branches. The "Temple of Alcmeonidae" was built in c. 513 B.C. and it is the oldest Doric temple with significant marble elements. The temple's stylobate measures 21.65 x 58.00 m, and the number of pteron columns as 6 x 15. A fest similar with Apollo's fest at Thebes, Greece was celebrated every nine years. A boy was sent to the temple, who walked on the sacred road and returned carrying a laurel branch (dopnephoros). The maidens participated with joyful songs. Chios: An Ionic temple of Apollo Phanaios was built at the end of the 6th century B.C. Only some small parts have been found and the capitals had floral ornament. Abae (Phocis). The temple was destroyed by the Persians in the invasion of Xerxes in 480 B.C., and later by the Boeotians. It was rebuilt by Hadrian. The oracle was in use from early Mycenaean times to the Roman period, and shows the continuity of Mycenaean and Classical Greek religion. Bassae (Peloponnesus):A temple dedicated to Apollo Epikourios ("Apollo the helper"), was built in 430 B.C. and it was designed by Iktinos.It combined Doric and Ionic elements, and the earliest use of column with a Corinthian capital in the middle. The temple is of a relatively modest size, with the stylobate measuring 14.5 x 38.3 metres containing a Doric peristyle of 6 x 15 columns. The roof left a central space open to admit light and air. Delos: A temple probably dedicated to Apollo and not peripteral, was built in the late 7th century B.C., with a plan measuring 10,00 x 15,60 m. The Doric Great temple of Apollo, was built in c. 475 B.C. The temple's stylobate measures 13.72 x 29.78 m, and the number of pteron columns as 6 x 13. Marble was extensively used. Ambracia: A Doric peripteral temple dedicated to Apollo Pythios Sotir was built in 500 B.C., and It is lying at the centre of the Greek city Arta. Only some parts have been found, and it seems that the temple was built on earlier sanctuaries dedicated to Apollo. The temple measures 20,75 x 44,00 m at the stylobate. The foundation which supported the statue of the god, still exists. Didyma (near Miletus): The gigantic Ionic temple of Apollo Didymaios started around 540 B.C. The construction ceased and then it was restarted in 330 B.C. The temple is dipteral, with an outer row of 10 x 21 columns, and it measures 28.90 x 80.75 m at the stylobate. Clarus (near ancient Colophon): According to the legend, the famous seer Calchas, on his return from Troy, came to Clarus. He challenged the seer Mopsus, and died when he lost. The Doric temple of Apollo Clarius

was probably built in the 3rd century B.C., and it was peripteral with 6 x 11 columns. It was reconstructed at the end of the Hellenistic period, and later from the emperor Hadrian but Pausanias claims that it was still incomplete in the 2nd century B.C. Hamaxitus (Troad): In Iliad, Chryses the priest of Apollo, addresses the god with the epithet Smintheus (Lord of Mice), related with the god's ancient role as bringer of the disease (plague). Recent excavations indicate that the Hellenistic temple of Apollo Smintheus was constructed at 150–125 B.C., but the symbol of the mouse god was used on coinage probably from the 4th century B.C. The temple measures 40,00 x 23,00 m at the stylobate, and the number of pteron columns was 8 x 14. Pythion (), this was the name of a shrine of Apollo at Athens near the Ilisos river. It was created by Peisistratos, and tripods placed there by those who had won in the cyclic chorus at the Thargelia. Setae (Lydia): The temple of Apollo Aksyros located in the city. Apollonia Pontica: There were two temples of Apollo Healer in the city. One from the Late Archaic period and the other from the Early Classical period. Ikaros island in the Persian Gulf (modern Failaka Island): There was a temple of Apollo on the island. Etruscan and Roman temples Veii (Etruria): The temple of Apollo was built in the late 6th century B.C. and it indicates the spread of Apollo's culture (Aplu) in Etruria. There was a prostyle porch, which is called Tuscan, and a triple cella 18,50 m wide. Falerii Veteres (Etruria): A temple of Apollo was built probably in the 4th-3rd century B.C. Parts of a teraccotta capital, and a teraccotta base have been found. It seems that the Etruscan columns were derived from the archaic Doric. A cult of Apollo Soranus is attested by one inscription found near Falerii. Pompeii (Italy): The cult of Apollo was widespread in the region of Campania since the 6th century B.C. The temple was built in 120 B.V, but its beginnings lie in the 6th century B.C. It was reconstructed after an earthquake in A.D. 63. It demonstrates a mixing of styles which formed the basis of Roman architecture. The columns in front of the cella formed a Tuscan prostyle porch, and the cella is situated unusually far back. The peripteral colonnade of 48 Ionic columns was placed in such a way that the emphasis was given to the front side. Rome: The temple of Apollo Sosianus and the temple of Apollo Medicus. The first temple building dates to 431 B.C., and was dedicated to Apollo Medicus (the doctor), after a plague of 433 B.C. It was rebuilt by Gaius Sosius, probably in 34 B.C. Only three columns with Corinthian capitals exist today. It seems that the cult of Apollo had existed in this area since at least to the mid-5th century B.C. Rome:The temple of Apollo Palatinus was located on the Palatine hill within the sacred boundary of the city. It was dedicated by Augustus

on 28 B.C. The façade of the original temple was Ionic and it was constructed from solid blocks of marble. Many famous statues by Greek masters were on display in and around the temple, including a marble statue of the god at the entrance and a statue of Apollo in the cella. Melite (modern Mdina, Malta): A Temple of Apollo was built in the city in the 2nd century A.D. Its remains were discovered in the 18th century, and many of its architectural fragments were dispersed among private collections or reworked into new sculptures. Parts of the temple's podium were rediscovered in 2002. Mythology Apollo appears often in the myths, plays and hymns. As Zeus' favorite son, Apollo had direct access to the mind of Zeus and was willing to reveal this knowledge to humans. A divinity beyond human comprehension, he appears both as a beneficial and a wrathful god. Birth Apollo was the son of Zeus, the king of the gods, and Leto, his previous wife or one of his mistresses. Growing up, Apollo was nursed by the nymphs Korythalia and Aletheia, the personification of truth. When Zeus' wife Hera discovered that Leto was pregnant, she banned Leto from giving birth on terra firma. Leto sought shelter in many lands, only to be rejected by them. Finally, the voice of unborn Apollo informed his mother about a floating island named Delos that had once been Asteria, Leto's own sister. Since it was neither a mainland nor an island, Leto was readily welcomed there and gave birth to her children under a palm tree. All the goddesses except Hera were present to witness the event. It is also stated that Hera kidnapped Eileithyia, the goddess of childbirth, to prevent Leto from going into labor. The other gods tricked Hera into letting her go by offering her a necklace of amber 9 yards (8.2 m) long. When Apollo was born, clutching a golden sword, everything on Delos turned into gold and the island was filled with ambrosial fragrance. Swans circled the island seven times and the nymphs sang in delight. He was washed clean by the goddesses who then covered him in white garment and fastened golden bands around him. Since Leto was unable to feed him, Themis, the goddess of divine law, fed him with nectar, or ambrosia. Upon tasting the divine food, Apollo broke free of the bands fastened onto him and declared that he would be the master of lyre and archery, and interpret the will of Zeus to humankind. Zeus, who had calmed Hera by then, came and adorned his son with a golden headband. Apollo's birth fixed the floating Delos to the earth. Leto promised that her son would be always favorable towards the Delians. According to some, Apollo secured Delos to the bottom of the ocean after some time. This island became sacred to Apollo and was one of the major cult centres of the god. Apollo was born on the seventh day (, 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. Mythographers agree that Artemis was born first and subsequently assisted with the birth of Apollo or was born on the island of Ortygia then helped Leto cross the sea to Delos the next day to give birth to Apollo. Hyperborea Hyperborea, the mystical land of eternal spring, venerated Apollo above all the gods. The Hyperboreans always sang and danced in his honor and hosted Pythian games. There, a vast forest of beautiful trees was called "the garden of Apollo". Apollo spent the winter months among the Hyperboreans. His absence from the world caused coldness and this was marked as his annual death. No prophecies were issued during this time. He returned to the world during the beginning of the spring. The Theophania festival was held in Delphi to celebrate his return. It is said that Leto came to Delos from Hyperborea accompanied by a pack of wolves. Henceforth, Hyperborea became Apollo's winter home and wolves became sacred to him. His intimate connection to wolves is evident from his epithet Lyceus, meaning wolf-like. But Apollo was also the wolf-slayer in his role as the god who protected flocks from predators. The Hyperborean worship of Apollo bears the strongest marks of Apollo being worshipped as the sun god. Shamanistic elements in Apollo's cult are often liked to his Hyperborean origin, and he is likewise speculated to have originated as a solar shaman. Shamans like Abaris and Aristeas were also the followers of Apollo, who hailed from Hyperborea. In myths, the tears of amber Apollo shed when his son Asclepius died became the waters of the river Eridanos, which surrounded Hyperborea. Apollo also buried in Hyperborea the arrow which he had used to kill the Cyclopes. He later gave this arrow to Abaris. Childhood and youth As a child, Apollo is said to have built a foundation and an altar on Delos using the horns of the goats that his sister Artemis hunted. Since he learnt the art of building when young, he later came to be known as Archegetes, the founder (of towns) and god who guided men to build new cities. From his father Zeus, Apollo had also received a golden chariot drawn by swans. In his early years when Apollo spent his time herding cows, he was reared by Thriae, the bee nymphs, who trained him and enhanced his prophetic skills. Apollo is also said to have invented the lyre, and along with Artemis, the art of archery. He then 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. Python Python, a chthonic serpent-dragon, was a child of Gaia and the guardian of the Delphic Oracle, whose death was foretold by Apollo when he was still in Leto's womb. Python was the nurse of the giant Typhon. In most of the traditions, Apollo was

still a child when he killed Python. Python was sent by Hera to hunt the pregnant Leto to death, and had assaulted her. To avenge the trouble given to his mother, Apollo went in search of Python and killed it in the sacred cave at Delphi with the bow and arrows that he had received from Hephaestus. The Delphian nymphs who were present encouraged Apollo during the battle with the cry "Hie Paean". After Apollo was victorious, they also brought him gifts and gave the Corycian cave to him. According to Homer, Apollo had encountered and killed the Python when he was looking for a place to establish his shrine. According to another version, when Leto was in Delphi, Python had attacked her. Apollo defended his mother and killed Python. Euripides in his Iphigenia in Aulis gives an account of his fight with Python and the event's aftermath. You killed him, o Phoebus, while still a baby, still leaping in the arms of your dear mother, and you entered the holy shrine, and sat on the golden tripod, on your truthful throne distributing prophecies from the gods to mortals. A detailed account of Apollo's conflict with Gaia and Zeus' intervention on behalf of his young son is also given. But when Apollo came and sent Themis, the child of Earth, away from the holy oracle of Pytho, Earth gave birth to dream visions of the night; and they told to the cities of men the present, and what will happen in the future, through dark beds of sleep on the ground; and so Earth took the office of prophecy away from Phoebus, in envy, because of her daughter. The lord made his swift way to Olympus and wound his baby hands around Zeus, asking him to take the wrath of the earth goddess from the Pythian home. Zeus smiled, that the child so quickly came to ask for worship that pays in gold. He shook his locks of hair, put an end to the night voices, and took away from mortals the truth that appears in darkness, and gave the privilege back again to Loxias. Apollo also demanded that all other methods of divination be made inferior to his, a wish that Zeus granted him readily. Because of this, Athena, who had been practicing divination by throwing pebbles, cast her pebbles away in displeasure. However, Apollo had committed a blood murder and had to be purified. Because Python was a child of Gaia, Gaia wanted Apollo to be banished to Tartarus as a punishment. Zeus didn't agree and instead exiled his son from Olympus, and instructed him to get purified. Apollo had to serve as a slave for nine years. After the servitude was over, as per his father's order, he travelled to the Vale of Tempe to bath in waters of Peneus. There Zeus himself performed purificatory rites on Apollo. Purified, Apollo was escorted by his half sister Athena to Delphi where the oracular shrine was finally handed over to him by Gaia. According to a variation, Apollo had also travelled

to Crete, where Carmanor purified him. Apollo later established the Pythian games to appropriate Gaia. Henceforth, Apollo became the god who cleansed himself from the sin of murder and, made men aware of their guilt and purified them. Soon after, Zeus instructed Apollo to go to Delphi and establish his law. But Apollo, disobeying his father, went to the land of Hyperborea and stayed there for a year. He returned only after the Delphians sang hymns to him and pleaded him to come back. Zeus, pleased with his son's integrity, gave Apollo the seat next to him on his right side. He also gave to Apollo various gifts, like a golden tripod, a golden bow and arrows, a golden chariot and the city of Delphi. Soon after his return, Apollo needed to recruit people to Delphi. So, when he spotted a ship sailing from Crete, he sprang aboard in the form of a dolphin. The crew was awed into submission and followed a course that led the ship to Delphi. There Apollo revealed himself as a god. Initiating them to his service, he instructed them to keep righteousness in their hearts. The Pythia was Apollo's high priestess and his mouthpiece through whom he gave prophecies. Pythia is arguably the constant favorite of Apollo among the mortals. Tityos Hera once again sent another giant, Tityos to rape Leto. This time Apollo shot him with his arrows and attacked him with his golden sword. According to other version, Artemis also aided him in protecting their mother by attacking Tityos with her arrows. After the battle Zeus finally relented his aid and hurled Tityos down to Tartarus. There, he was pegged to the rock floor, covering an area of , where a pair of vultures feasted daily on his liver. Admetus Admetus was the king of Pherae, who was known for his hospitality. When Apollo was exiled from Olympus for killing Python, he served as a herdsman under Admetus, who was then young and unmarried. Apollo is said to have shared a romantic relationship with Admetus during his stay. After completing his years of servitude, Apollo went back to Olympus as a god. Because Admetus had treated Apollo well, the god conferred great benefits on him in return. Apollo's mere presence is said to have made the cattle give birth to twins. Apollo helped Admetus win the hand of Alcestis, the daughter of King Pelias, by taming a lion and a boar to draw Admetus' chariot. He was present during their wedding to give his blessings. When Admetus angered the goddess Artemis by forgetting to give her the due offerings, Apollo came to the rescue and calmed his sister. When Apollo learnt of Admetus' untimely death, he convinced or tricked the Fates into letting Admetus live past his time. According to another version, or perhaps some years later, when Zeus struck down Apollo's son Asclepius with a lightning bolt for resurrecting the dead, Apollo in revenge killed the Cyclopes, who had fashioned the bolt for Zeus. Apollo would have been banished to Tartarus for this,

but his mother Leto intervened, and reminding Zeus of their old love, pleaded him not to kill their son. Zeus obliged and sentenced Apollo to one year of hard labor once again under Admetus. The love between Apollo and Admetus was a favored topic of Roman poets like Ovid and Servius. Niobe The fate of Niobe was prophesied by Apollo while he was still in Leto's womb. Niobe was the queen of Thebes and wife of Amphion. She displayed hubris when she boasted that she was superior to Leto because she had fourteen children (Niobids), seven male and seven female, while Leto had only two. She further mocked Apollo's effeminate appearance and Artemis' manly appearance. Leto, insulted by this, told her children to punish Niobe. Accordingly, Apollo killed Niobe's sons, and Artemis her daughters. According to some versions of the myth, among the Niobids, Chloris and her brother Amyclas were not killed because they prayed to Leto. Amphion, at the sight of his dead sons, either killed himself or was killed by Apollo after swearing revenge. A devastated Niobe fled to Mount Sipylos in Asia Minor and turned into stone as she wept. Her tears formed the river Achelous. Zeus had turned all the people of Thebes to stone and so no one buried the Niobids until the ninth day after their death, when the gods themselves entombed them. When Chloris married and had children, Apollo granted her son Nestor the years he had taken away from the Niobids. Hence, Nestor was able to live for 3 generations. Building the walls of Troy Once Apollo and Poseidon served under the Trojan king Laomedon in accordance to Zeus' words. Apollodorus states that the gods willingly went to the king disguised as humans in order to check his hubris. Apollo guarded the cattle of Laomedon in the valleys of mount Ida, while Poseidon built the walls of Troy. Other versions make both Apollo and Poseidon the builders of the wall. In Ovid's account, Apollo completes his task by playing his tunes on his lyre. In Pindar's odes, the gods took a mortal named Aeacus as their assistant. When the work was completed, three snakes rushed against the wall, and though the two that attacked the sections of the wall built by the gods fell down dead, the third forced its way into the city through the portion of the wall built by Aeacus. Apollo immediately prophesied that Troy would fall at the hands of Aeacus's descendants, the Aeacidae (i.e. his son Telamon joined Heracles when he sieged the city during Laomedon's rule. Later, his great grandson Neoptolemus was present in the wooden horse that lead to the downfall of Troy). However, the king not only refused to give the gods the wages he had promised, but also threatened to bind their feet and hands, and sell them as slaves. Angered by the unpaid labour and the insults, Apollo infected the city with a pestilence and Posedion sent the sea monster Cetus. To deliver the city from it, Laomedon had to sacrifice his daughter Hesione

(who would later be saved by Heracles). During his stay in Troy, Apollo had a lover named Ourea, who was a nymph and daughter of Poseidon. Together they had a son named Ileus, whom Apollo loved dearly. Trojan War Apollo sided with the Trojans during the Trojan War waged by the Greeks against the Trojans. During the war, the Greek king Agamemnon captured Chryseis, the daughter of Apollo's priest Chryses, and refused to return her. Angered by this, Apollo shot arrows infected with the plague into the Greek encampment. He demanded that they return the girl, and the Achaeans (Greeks) complied, indirectly causing the anger of Achilles, which is the theme of the Iliad. Receiving the aegis from Zeus, Apollo entered the battlefield as per his father's command, causing great terror to the enemy with his war cry. He pushed the Greeks back and destroyed many of the soldiers. He is described as "the rouser of armies" because he rallied the Trojan army when they were falling apart. When Zeus allowed the other gods to get involved in the war, Apollo was provoked by Poseidon to a duel. However, Apollo declined to fight him, saying that he wouldn't fight his uncle for the sake of mortals. When the Greek hero Diomedes injured the Trojan hero Aeneas, Aphrodite tried to rescue him, but Diomedes injured her as well. Apollo then enveloped Aeneas in a cloud to protect him. He repelled the attacks Diomedes made on him and gave the hero a stern warning to abstain himself from attacking a god. Aeneas was then taken to Pergamos, a sacred spot in Troy, where he was healed. After the death of Sarpedon, a son of Zeus, Apollo rescued the corpse from the battlefield as per his father's wish and cleaned it. He then gave it to Sleep (Hypnos) and Death (Thanatos). Apollo had also once convinced Athena to stop the war for that day, so that the warriors can relieve themselves for a while. The Trojan hero Hector (who, according to some, was the god's own son by Hecuba) was favored by Apollo. When he got severely injured, Apollo healed him and encouraged him to take up his arms. During a duel with Achilles, when Hector was about to lose, Apollo hid Hector in a cloud of mist to save him. When the Greek warrior Patroclus tried to get into the fort of Troy, he was stopped by Apollo. Encouraging Hector to attack Patroclus, Apollo stripped the armour of the Greek warrior and broke his weapons. Patroclus was eventually killed by Hector. At last, after Hector's fated death, Apollo protected his corpse from Achilles' attempt to mutilate it by creating a magical cloud over the corpse. Apollo held a grudge against Achilles throughout the war because Achilles had murdered his son Tenes before the war began and brutally assassinated his son Troilus in his own temple. Not only did Apollo save Hector from Achilles, he also tricked Achilles by disguising himself as a Trojan warrior and driving him away from the gates. He foiled Achilles'

attempt to mutilate Hector's dead body. Finally, Apollo caused Achilles' death by guiding an arrow shot by Paris into Achilles' heel. In some versions, Apollo himself killed Achilles by taking the disguise of Paris. Apollo helped many Trojan warriors, including Agenor, Polydamas, Glaucus in the battlefield. Though he greatly favored the Trojans, Apollo was bound to follow the orders of Zeus and served his father loyally during the war. Heracles After Heracles (then named Alcides) was struck with madness and killed his family, he sought to purify himself and consulted the oracle of Apollo. Apollo, through the Pythia, commanded him to serve king Eurystheus for twelve years and complete the ten tasks the king would give him. Only then would Alcides be absolved of his sin. Apollo also renamed him as Heracles. To complete his third task, Heracles had to capture the Ceryneian Hind, a hind sacred to Artemis, and bring back it alive. After chasing the hind for one year, the animal eventually got tired, and when it tried crossing the river Ladon, Heracles captured it. While he was taking it back, he was confronted by Apollo and Artemis, who were angered at Heracles for this act. However, Heracles soothed the goddess and explained his situation to her. After much pleading, Artemis permitted him to take the hind and told him to return it later. After he was freed from his servitude to Eurystheus, Heracles fell in conflict with Iphytus, a prince of Oechalia, and murdered him. Soon after, he contracted a terrible disease. He consulted the oracle of Apollo once again, in hope of ridding himself of the disease. The Pythia, however, denied to give any prophesy. In anger, Heracles snatched the sacred tripod and started walking away, intending to start his own oracle. However, Apollo did not tolerate this and stopped Heracles; a duel ensued between them. Artemis rushed to support Apollo, while Athena supported Heracles. Soon, Zeus threw his thunderbolt between the fighting brothers and separated them. He reprimanded Heracles for this act of violation and asked Apollo to give a solution to Heracles. Apollo then ordered the hero to serve under Omphale, queen of Lydia for one year in order to purify himself. Periphas Periphas was an Attican king and a priest of Apollo. He was noble, just and rich. He did all his duties justly. Because of this people were very fond of him and started honouring him to the same extent as Zeus. At one point, they worshipped Periphas in place of Zeus and set up shrines and temples for him. This annoyed Zeus, who decided to annihilate the entire family of Periphas. But because he was a just king and a good devotee, Apollo intervened and requested his father to spare Periphas. Zeus considered Apollo's words and agreed to let him live. But he metamorphosed Periphas into an eagle and made the eagle the king of birds. When Periphas' wife requested Zeus to let her stay with her husband, Zeus turned her into a vulture and fulfilled her wish. Plato's concept of soulmates A

long time ago, there were three kinds of human beings: male, descended from the sun; female, descended from the earth; and androgynous, descended from the moon. Each human being was completely round, with four arms and fours legs, two identical faces on opposite sides of a head with four ears, and all else to match. They were powerful and unruly. Otis and Ephialtes even dared to scale Mount Olympus. To check their insolence, Zeus devised a plan to humble them and improve their manners instead of completely destroying them. He cut them all in two and asked Apollo to make necessary repairs, giving humans the individual shape they still have now. Apollo turned their heads and necks around towards their wounds, he pulled together their skin at the abdomen, and sewed the skin together at the middle of it. This is what we call navel today. He smoothened the wrinkles and shaped the chest. But he made sure to leave a few wrinkles on the abdomen and around the navel so that they might be reminded of their punishment. "As he [Zeus] cut them one after another, he bade Apollo give the face and the half of the neck a turn... Apollo was also bidden to heal their wounds and compose their forms. So Apollo gave a turn to the face and pulled the skin from the sides all over that which in our language is called the belly, like the purses which draw in, and he made one mouth at the centre [of the belly] which he fastened in a knot (the same which is called the navel); he also moulded the breast and took out most of the wrinkles, much as a shoemaker might smooth leather upon a last; he left a few wrinkles, however, in the region of the belly and navel, as a memorial of the primeval state. Nurturer of the young Apollo Kourotrophos is the god who nurtures and protects children and the young, especially boys. He oversees their education and their passage into adulthood. Education is said to have originated from Apollo and the Muses. Many myths have him train his children. It was a custom for boys to cut and dedicate their long hair to Apollo after reaching adulthood. Chiron, the abandoned centaur, was fostered by Apollo, who instructed him in medicine, prophecy, archery and more. Chiron would later become a great teacher himself. Asclepius in his childhood gained much knowledge pertaining to medicinal arts by his father. However, he was later entrusted to Chiron for further education. Anius, Apollo's son by Rhoeo, was abandoned by his mother soon after his birth. Apollo brought him up and educated him in mantic arts. Anius later became the priest of Apollo and the king of Delos. Iamus was the son of Apollo and Evadne. When Evadne went into labour, Apollo sent the Moirai to assist his lover. After the child was born, Apollo sent snakes to feed the child some honey. When Iamus reached the age of education, Apollo took him to Olympia and taught him many

arts, including the ability to understand and explain the languages of birds. Idmon was educated by Apollo to be a seer. Even though he foresaw his death that would happen in his journey with the Argonauts, he embraced his destiny and died a brave death. To commemorate his son's bravery, Apollo commanded Boeotians to build a town around the tomb of the hero, and to honor him. Apollo adopted Carnus, the abandoned son of Zeus and Europa. He reared the child with the help of his mother Leto and educated him to be a seer. When his son Melaneus reached the age of marriage, Apollo asked the princess Stratonice to be his son's bride and carried her away from her home when she agreed. Apollo saved a shepherd boy (name unknown) from death in a large deep cave, by the means of vultures. To thank him, the shepherd built Apollo a temple under the name Vulturius. God of music Immediately after his birth, Apollo demanded a lyre and invented the paean, thus becoming the god of music. As the divine singer, he is the patron of poets, singers and musicians. The invention of string music is attributed to him. Plato said that the innate ability of humans to take delight in music, rhythm and harmony is the gift of Apollo and the Muses. According to Socrates, ancient Greeks believed that Apollo is the god who directs the harmony and makes all things move together, both for the gods and the humans. For this reason, he was called Homopolon before the Homo was replaced by A. Apollo's harmonious music delivered people from their pain, and hence, like Dionysus, he is also called the liberator. The swans, which were considered to be the most musical among the birds, were believed to be the "singers of Apollo". They are Apollo's sacred birds and acted as his vehicle during his travel to Hyperborea. Aelian says that when the singers would sing hymns to Apollo, the swans would join the chant in unison. Among the Pythagoreans, the study of mathematics and music were connected to the worship of Apollo, their principal deity. Their belief was that the music purifies the soul, just as medicine purifies the body. They also believed that music was delegated to the same mathematical laws of harmony as the mechanics of the cosmos, evolving into an idea known as the music of the spheres. Apollo appears as the companion of the Muses, and as Musagetes ("leader of Muses") he leads them in dance. They spend their time on Parnassus, which is one of their sacred places. Apollo is also the lover of the Muses and by them he became the father of famous musicians like Orpheus and Linus. Apollo is often found delighting the immortal gods with his songs and music on the lyre. In his role as the god of banquets, he was always present to play music in weddings of the gods, like the marriage of Eros and Psyche, Peleus and Thetis. He is a frequent guest of the Bacchanalia, and

many ancient ceramics depict him being at ease amidst the maenads and satyrs. Apollo also participated in musical contests when challenged by others. He was the victor in all those contests, but he tended to punish his opponents severely for their hubris. Apollo's lyre The invention of lyre is attributed either to Hermes or to Apollo himself. Distinctions have been made that Hermes invented lyre made of tortoise shell, whereas the lyre Apollo invented was a regular lyre. Myths tell that the infant Hermes stole a number of Apollo's cows and took them to a cave in the woods near Pylos, covering their tracks. In the cave, he found a tortoise and killed it, then removed the insides. He used one of the cow's intestines and the tortoise shell and made his lyre. Upon discovering the theft, Apollo confronted Hermes and asked him to return his cattle. When Hermes acted innocent, Apollo took the matter to Zeus. Zeus, having seen the events, sided with Apollo, and ordered Hermes to return the cattle. Hermes then began to play music on the lyre he had invented. Apollo fell in love with the instrument and offered to exchange the cattle for the lyre. Hence, Apollo then became the master of the lyre. According to other versions, Apollo had invented the lyre himself, whose strings he tore in repenting of the excess punishment he had given to Marsyas. Hermes' lyre, therefore, would be a reinvention. Contest with Pan Once Pan had the audacity to compare his music with that of Apollo and to challenge the god of music to a contest. The mountain-god Tmolus 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. It was so beautiful that Tmolus at once awarded the victory to Apollo, and everyone was pleased with the judgement. Only Midas dissented and questioned the justice of the award. Apollo did not want to suffer such a depraved pair of ears any longer, and caused them to become the ears of a donkey. Contest with Marsyas Marsyas was a satyr who was punished by Apollo for his hubris. He had found an aulos on the ground, tossed away after being invented by Athena because it made her cheeks puffy. Athena had also placed a curse upon the instrument, that whoever would pick it up would be severely punished. When Marsyas played the flute, everyone became frenzied with joy. This led Marsyas to think that he was better than Apollo, and he challenged the god to a musical contest. The contest was judged by the Muses, or the nymphs of Nysa. Athena was also present to witness the contest. Marsyas taunted Apollo for "wearing his hair long, for having a fair face and smooth body, for his skill in so many arts". He also further said, 'His [Apollo] hair is smooth and made into tufts and curls that fall about his brow and hang before

his face. His body is fair from head to foot, his limbs shine bright, his tongue gives oracles, and he is equally eloquent in prose or verse, propose which you will. What of his robes so fine in texture, so soft to the touch, aglow with purple? What of his lyre that flashes gold, gleams white with ivory, and shimmers with rainbow gems? What of his song, so cunning and so sweet? Nay, all these allurements suit with naught save luxury. To virtue they bring shame alone!' The Muses and Athena sniggered at this comment. The contestants agreed to take turns displaying their skills and the rule was that the victor could "do whatever he wanted" to the loser. According to one account, after the first round, they both were deemed equal by the Nysiads. But in the next round, Apollo decided to play on his lyre and add his melodious voice to his performance. Marsyas argued against this, saying that Apollo would have an advantage and accused Apollo of cheating. But Apollo replied that since Marsyas played the flute, which needed air blown from the throat, it was similar to singing, and that either they both should get an equal chance to combine their skills or none of them should use their mouths at all. The nymphs decided that Apollo's argument was just. Apollo then played his lyre and sang at the same time, mesmerising the audience. Marsyas could not do this. Apollo was declared the winner and, angered with Marsyas' haughtiness and his accusations, decided to flay the satyr. According to another account, Marsyas played his flute out of tune at one point and accepted his defeat. Out of shame, he assigned to himself the punishment of being skinned for a wine sack. Another variation is that Apollo played his instrument upside down. Marsyas could not do this with his instrument. So the Muses who were the judges declared Apollo the winner. Apollo hung Marsyas from a tree to flay him. Apollo flayed the limbs of Marsyas alive in a cave near Celaenae in Phrygia for his hubris to challenge a god. He then gave the rest of his body for proper burial and nailed Marsyas' flayed skin to a nearby pine-tree as a lesson to the others. Marsyas' blood turned into the river Marsyas. But Apollo soon repented and being distressed at what he had done, he tore the strings of his lyre and threw it away. The lyre was later discovered by the Muses and Apollo's sons Linus and Orpheus. The Muses fixed the middle string, Linus the string struck with the forefinger, and Orpheus the lowest string and the one next to it. They took it back to Apollo, but the god, who had decided to stay away from music for a while, laid away both the lyre and the pipes at Delphi and joined Cybele in her wanderings to as far as Hyperborea. Contest with Cinyras Cinyras was a ruler of Cyprus, who was a friend of Agamemnon. Cinyras promised to assist Agamemnon in the Trojan

war, but did not keep his promise. Agamemnon cursed Cinyras. He invoked Apollo and asked the god to avenge the broken promise. Apollo then had a lyre-playing contest with Cinyras, and defeated him. Either Cinyras committed suicide when he lost, or was killed by Apollo. Patron of sailors Apollo functions as the patron and protector of sailors, one of the duties he shares with Poseidon. In the myths, he is seen helping heroes who pray to him for safe journey. When Apollo spotted a ship of Cretan sailors that was caught in a storm, he quickly assumed the shape of a dolphin and guided their ship safely to Delphi. When the Argonauts faced a terrible storm, Jason prayed to his patron, Apollo, to help them. Apollo used his bow and golden arrow to shed light upon an island, where the Argonauts soon took shelter. This island was renamed "Anaphe", which means "He revealed it". Apollo helped the Greek hero Diomedes, to escape from a great tempest during his journey homeward. As a token of gratitude, Diomedes built a temple in honor of Apollo under the epithet Epibaterius ("the embarker"). During the Trojan War, Odysseus came to the Trojan camp to return Chriseis, the daughter of Apollo's priest Chryses, and brought many offerings to Apollo. Pleased with this, Apollo sent gentle breezes that helped Odysseus return safely to the Greek camp. Arion was a poet who was kidnapped by some sailors for the rich prizes he possessed. Arion requested them to let him sing for the last time, to which the sailors consented. Arion began singing a song in praise of Apollo, seeking the god's help. Consequently, numerous dolphins surrounded the ship and when Arion jumped into the water, the dolphins carried him away safely. Wars Titanomachy Once Hera, out of spite, aroused the Titans to war against Zeus and take away his throne. Accordingly, when the Titans tried to climb Mount Olympus, Zeus with the help of Apollo, Artemis and Athena, defeated them and cast them into tartarus. Trojan War Apollo played a pivotal role in the entire Trojan War. He sided with the Trojans, and sent a terrible plague to the Greek camp, which indirectly led to the conflict between Achilles and Agamemnon. He killed the Greek heroes Patroclus, Achilles, and numerous Greek soldiers. He also helped many Trojan heroes, the most important one being Hector. After the end of the war, Apollo and Poseidon together cleaned the remains of the city and the camps. Telegony war A war broke out between the Brygoi and the Thesprotians, who had the support of Odysseus. The gods Athena and Ares came to the battlefield and took sides. Athena helped the hero Odysseus while Ares fought alongside of the Brygoi. When Odysseus lost, Athena and Ares came into a direct duel. To stop the battling gods and the terror created by their battle, Apollo intervened and stopped the duel between them . Indian war When Zeus suggested that Dionysus defeat the Indians in order to earn a place among the gods, Dionysus declared war