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The meal that usually ends a sacrifice demonstrates the newly established harmony where humans and gods find their peace once again in the community of the table. Homer narrates how the kníse, the smoke from the sacrifice that feeds the gods, ascended to the sky: the communication is restored. Apolla in homer 17 FESTIVALS AND SANCTUARIES OF APOLLO Neither sanctuaries nor festivals are prominent in the Homeric epics (nor, for that matter, in Hesiod; although Hesiod’s Works and Days mention some festivals in their calendrical section).
88–147). In the reality of Greek warfare, archers were either ephebes or they Apollo 14 were foreigners, Cretans or Lycians; adolescents were nearly as marginal in the Greek city as foreigners. Again, Apollo is rather ambivalent; the hoplite’s goddess is Athena, with helmet, breast armor and shield. Apollo’s arrows are as deadly as they are stealthy; sudden and unexpected death is their doing – the arrow that suddenly strikes from afar is an apt image for a sudden epidemic whose results are as terrible as its causes are unexplained.
578). It seems double-edged for a young warrior to be under the sign of Apollo; Athena’s protection is more robust. In this light, Apollo is the fitting god Apolla in homer 13 for the side that eventually will lose the war and whose main defender, Hector, dies in the course of the poem when Apollo has to leave his side. ARCHER, KILLER AND HEALER Homer’s dark image of the angry god, descending from Olympus with his bow and his quiver full of rattling arrows, sticks in one’s mind. Apollo is the archer, as his sister Artemis is the archeress, and they both kill.