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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).

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.

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.

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.

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.

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".

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".

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".

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".

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.

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.

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.

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.

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).

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).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 against the Indians and travelled to India along with his army of Bacchantes and satyrs. Among the warriors was Aristaeus, Apollo's son. Apollo armed his son with his own hands and gave him a bow and arrows and fitted a strong shield to his arm. After Zeus urged Apollo to join the war, he went to the battlefield. Seeing several of his nymphs and Aristaeus drowning in a river, he took them to safety and healed them. He taught Aristaeus more useful healing arts and sent him back to help the army of Dionysus. Theban war During the war between the sons of Oedipus, Apollo favored Amphiaraus, a seer and one of the leaders in the war. Though saddened that the seer was fated to be doomed in the war, Apollo made Amphiaraus' last hours glorious by "lighting his shield and his helm with starry gleam". When Hypseus tried to kill the hero by a spear, Apollo directed the spear towards the charioteer of Amphiaraus instead. Then Apollo himself replaced the charioteer and took the reins in his hands. He deflected many spears and arrows away them. He also killed many of the enemy warriors like Melaneus, Antiphus, Aetion, Polites and Lampus. At last when the moment of departure came, Apollo expressed his grief with tears in his eyes and bid farewell to Amphiaraus, who was soon engulfed by the Earth. Slaying of giants Apollo killed the giants Python and Tityos, who had assaulted his mother Leto. Gigantomachy During the gigantomachy, Apollo and Heracles blinded the giant Ephialtes by shooting him in his eyes, Apollo shooting his left and Heracles his right. He also killed Porphyrion, the king of giants, using his bow and arrows. Aloadae The Aloadae, namely Otis and Ephialtes, were twin giants who decided to wage war upon the gods. They attempted to storm Mt. Olympus by piling up mountains, and threatened to fill the sea with mountains and inundate dry land. They even dared to seek the hand of Hera and Artemis in marriage. Angered by this, Apollo killed them by shooting them with arrows.

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 against the Indians and travelled to India along with his army of Bacchantes and satyrs. Among the warriors was Aristaeus, Apollo's son. Apollo armed his son with his own hands and gave him a bow and arrows and fitted a strong shield to his arm. After Zeus urged Apollo to join the war, he went to the battlefield. Seeing several of his nymphs and Aristaeus drowning in a river, he took them to safety and healed them. He taught Aristaeus more useful healing arts and sent him back to help the army of Dionysus. Theban war During the war between the sons of Oedipus, Apollo favored Amphiaraus, a seer and one of the leaders in the war. Though saddened that the seer was fated to be doomed in the war, Apollo made Amphiaraus' last hours glorious by "lighting his shield and his helm with starry gleam". When Hypseus tried to kill the hero by a spear, Apollo directed the spear towards the charioteer of Amphiaraus instead. Then Apollo himself replaced the charioteer and took the reins in his hands. He deflected many spears and arrows away them. He also killed many of the enemy warriors like Melaneus, Antiphus, Aetion, Polites and Lampus. At last when the moment of departure came, Apollo expressed his grief with tears in his eyes and bid farewell to Amphiaraus, who was soon engulfed by the Earth. Slaying of giants Apollo killed the giants Python and Tityos, who had assaulted his mother Leto. Gigantomachy During the gigantomachy, Apollo and Heracles blinded the giant Ephialtes by shooting him in his eyes, Apollo shooting his left and Heracles his right. He also killed Porphyrion, the king of giants, using his bow and arrows. Aloadae The Aloadae, namely Otis and Ephialtes, were twin giants who decided to wage war upon the gods. They attempted to storm Mt. Olympus by piling up mountains, and threatened to fill the sea with mountains and inundate dry land. They even dared to seek the hand of Hera and Artemis in marriage. Angered by this, Apollo killed them by shooting them with arrows.

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 against the Indians and travelled to India along with his army of Bacchantes and satyrs. Among the warriors was Aristaeus, Apollo's son. Apollo armed his son with his own hands and gave him a bow and arrows and fitted a strong shield to his arm. After Zeus urged Apollo to join the war, he went to the battlefield. Seeing several of his nymphs and Aristaeus drowning in a river, he took them to safety and healed them. He taught Aristaeus more useful healing arts and sent him back to help the army of Dionysus. Theban war During the war between the sons of Oedipus, Apollo favored Amphiaraus, a seer and one of the leaders in the war. Though saddened that the seer was fated to be doomed in the war, Apollo made Amphiaraus' last hours glorious by "lighting his shield and his helm with starry gleam". When Hypseus tried to kill the hero by a spear, Apollo directed the spear towards the charioteer of Amphiaraus instead. Then Apollo himself replaced the charioteer and took the reins in his hands. He deflected many spears and arrows away them. He also killed many of the enemy warriors like Melaneus, Antiphus, Aetion, Polites and Lampus. At last when the moment of departure came, Apollo expressed his grief with tears in his eyes and bid farewell to Amphiaraus, who was soon engulfed by the Earth. Slaying of giants Apollo killed the giants Python and Tityos, who had assaulted his mother Leto. Gigantomachy During the gigantomachy, Apollo and Heracles blinded the giant Ephialtes by shooting him in his eyes, Apollo shooting his left and Heracles his right. He also killed Porphyrion, the king of giants, using his bow and arrows. Aloadae The Aloadae, namely Otis and Ephialtes, were twin giants who decided to wage war upon the gods. They attempted to storm Mt. Olympus by piling up mountains, and threatened to fill the sea with mountains and inundate dry land. They even dared to seek the hand of Hera and Artemis in marriage. Angered by this, Apollo killed them by shooting them with arrows.

According to another tale, Apollo killed them by sending a deer between them; as they tried to kill it with their javelins, they accidentally stabbed each other and died. Phorbas Phorbas was a savage giant king of Phlegyas who was described as having swine like features. He wished to plunder Delphi for its wealth. He seized the roads to Delphi and started harassing the pilgrims. He captured the old people and children and sent them to his army to hold them for ransom. And he challenged the young and sturdy men to a match of boxing, only to cut their heads off when they would get defeated by him. He hung the chopped off heads to an oak tree. Finally, Apollo came to put an end to this cruelty. He entered a boxing contest with Phorbas and killed him with a single blow. Other stories In the first Olympic games, Apollo defeated Ares and became the victor in wrestling. He outran Hermes in the race and won first place. Apollo divides months into summer and winter. He rides on the back of a swan to the land of the Hyperboreans during the winter months, and the absence of warmth in winters is due to his departure. During his absence, Delphi was under the care of Dionysus, and no prophecies were given during winters. Molpadia and Parthenos Molpadia and Parthenos were the sisters of Rhoeo, a former lover of Apollo. One day, they were put in charge of watching their father's ancestral wine jar but they fell asleep while performing this duty. While they were asleep, the wine jar was broken by the swines their family kept. When the sisters woke up and saw what had happened, they threw themselves off a cliff in fear of their father's wrath. Apollo, who was passing by, caught them and carried them to two different cities in Chersonesus, Molpadia to Castabus and Parthenos to Bubastus. He turned them into goddesses and they both received divine honors. Molpadia's name was changed to Hemithea upon her deification. Prometheus Prometheus was the titan who was punished by Zeus for stealing fire. He was bound to a rock, where each day an eagle was sent to eat Prometheus' liver, which would then grow back overnight to be eaten again the next day. Seeing his plight, Apollo pleaded Zeus to release the kind Titan, while Artemis and Leto stood behind him with tears in their eyes. Zeus, moved by Apollo's words and the tears of the goddesses, finally sent Heracles to free Prometheus. The rock of Leukas Leukatas was believed to be a white colored rock jutting out from the island of Leukas into the sea. It was present in the sanctuary of Apollo Leukates. A leap from this rock was believed to have put an end to the longings of love. Once, Aphrodite fell deeply in love with Adonis, a young man of great beauty who was later accidentally killed by a boar.

According to another tale, Apollo killed them by sending a deer between them; as they tried to kill it with their javelins, they accidentally stabbed each other and died. Phorbas Phorbas was a savage giant king of Phlegyas who was described as having swine like features. He wished to plunder Delphi for its wealth. He seized the roads to Delphi and started harassing the pilgrims. He captured the old people and children and sent them to his army to hold them for ransom. And he challenged the young and sturdy men to a match of boxing, only to cut their heads off when they would get defeated by him. He hung the chopped off heads to an oak tree. Finally, Apollo came to put an end to this cruelty. He entered a boxing contest with Phorbas and killed him with a single blow. Other stories In the first Olympic games, Apollo defeated Ares and became the victor in wrestling. He outran Hermes in the race and won first place. Apollo divides months into summer and winter. He rides on the back of a swan to the land of the Hyperboreans during the winter months, and the absence of warmth in winters is due to his departure. During his absence, Delphi was under the care of Dionysus, and no prophecies were given during winters. Molpadia and Parthenos Molpadia and Parthenos were the sisters of Rhoeo, a former lover of Apollo. One day, they were put in charge of watching their father's ancestral wine jar but they fell asleep while performing this duty. While they were asleep, the wine jar was broken by the swines their family kept. When the sisters woke up and saw what had happened, they threw themselves off a cliff in fear of their father's wrath. Apollo, who was passing by, caught them and carried them to two different cities in Chersonesus, Molpadia to Castabus and Parthenos to Bubastus. He turned them into goddesses and they both received divine honors. Molpadia's name was changed to Hemithea upon her deification. Prometheus Prometheus was the titan who was punished by Zeus for stealing fire. He was bound to a rock, where each day an eagle was sent to eat Prometheus' liver, which would then grow back overnight to be eaten again the next day. Seeing his plight, Apollo pleaded Zeus to release the kind Titan, while Artemis and Leto stood behind him with tears in their eyes. Zeus, moved by Apollo's words and the tears of the goddesses, finally sent Heracles to free Prometheus. The rock of Leukas Leukatas was believed to be a white colored rock jutting out from the island of Leukas into the sea. It was present in the sanctuary of Apollo Leukates. A leap from this rock was believed to have put an end to the longings of love. Once, Aphrodite fell deeply in love with Adonis, a young man of great beauty who was later accidentally killed by a boar.

According to another tale, Apollo killed them by sending a deer between them; as they tried to kill it with their javelins, they accidentally stabbed each other and died. Phorbas Phorbas was a savage giant king of Phlegyas who was described as having swine like features. He wished to plunder Delphi for its wealth. He seized the roads to Delphi and started harassing the pilgrims. He captured the old people and children and sent them to his army to hold them for ransom. And he challenged the young and sturdy men to a match of boxing, only to cut their heads off when they would get defeated by him. He hung the chopped off heads to an oak tree. Finally, Apollo came to put an end to this cruelty. He entered a boxing contest with Phorbas and killed him with a single blow. Other stories In the first Olympic games, Apollo defeated Ares and became the victor in wrestling. He outran Hermes in the race and won first place. Apollo divides months into summer and winter. He rides on the back of a swan to the land of the Hyperboreans during the winter months, and the absence of warmth in winters is due to his departure. During his absence, Delphi was under the care of Dionysus, and no prophecies were given during winters. Molpadia and Parthenos Molpadia and Parthenos were the sisters of Rhoeo, a former lover of Apollo. One day, they were put in charge of watching their father's ancestral wine jar but they fell asleep while performing this duty. While they were asleep, the wine jar was broken by the swines their family kept. When the sisters woke up and saw what had happened, they threw themselves off a cliff in fear of their father's wrath. Apollo, who was passing by, caught them and carried them to two different cities in Chersonesus, Molpadia to Castabus and Parthenos to Bubastus. He turned them into goddesses and they both received divine honors. Molpadia's name was changed to Hemithea upon her deification. Prometheus Prometheus was the titan who was punished by Zeus for stealing fire. He was bound to a rock, where each day an eagle was sent to eat Prometheus' liver, which would then grow back overnight to be eaten again the next day. Seeing his plight, Apollo pleaded Zeus to release the kind Titan, while Artemis and Leto stood behind him with tears in their eyes. Zeus, moved by Apollo's words and the tears of the goddesses, finally sent Heracles to free Prometheus. The rock of Leukas Leukatas was believed to be a white colored rock jutting out from the island of Leukas into the sea. It was present in the sanctuary of Apollo Leukates. A leap from this rock was believed to have put an end to the longings of love. Once, Aphrodite fell deeply in love with Adonis, a young man of great beauty who was later accidentally killed by a boar.

Heartbroken, Aphrodite wandered looking for the rock of Leukas. When she reached the sanctuary of Apollo in Argos, she confided in him her love and sorrow. Apollo then brought her to the rock of Leukas and asked her to throw herself from the top of the rock. She did so and was freed from her love. When she sought for the reason behind this, Apollo told her that Zeus, before taking another lover, would sit on this rock to free himself from his love to Hera. Another tale relates that a man named Nireus, who fell in love with the cult statue of Athena, came to the rock and jumped in order relieve himself. After jumping, he fell into the net of a fisherman in which, when he was pulled out, he found a box filled with gold. He fought with the fisherman and took the gold, but Apollo appeared to him in the night in a dream and warned him not to appropriate gold which belonged to others. It was an ancestral custom among the Leukadians to fling a criminal from this rock every year at the sacrifice performed in honor of Apollo for the sake of averting evil. However, a number of men would be stationed all around below rock to catch the criminal and take him out of the borders in order to exile him from the island. This was the same rock from which, according to a legend, Sappho took her suicidal leap. Female lovers Love affairs ascribed to Apollo are a late development in Greek mythology. Their vivid anecdotal qualities have made some of them favorites of painters since the Renaissance, the result being that they stand out more prominently in the modern imagination. Daphne was a nymph who scorned Apollo's advances and ran away from him. When Apollo chased her in order to persuade her, she changed herself into a laurel tree. According to other versions, she cried for help during the chase, and Gaia helped her by taking her in and placing a laurel tree in her place. According to Roman poet Ovid, the chase was brought about by Cupid, who hit Apollo with golden arrow of love and Daphne with leaden arrow of hatred. The myth explains the origin of the laurel and connection of Apollo with the laurel and its leaves, which his priestess employed at Delphi. The leaves became the symbol of victory and laurel wreaths were given to the victors of the Pythian games. Apollo is said to have been the lover of all nine Muses, and not being able to choose one of them, decided to remain unwed. He fathered the Corybantes by the Muse Thalia, Orpheus by Calliope, Linus of Thrace by Calliope or Urania and Hymenaios (Hymen) by one of the Muses. Cyrene was a Thessalian princess whom Apollo loved. In her honor, he built the city Cyrene and made her its ruler. She was later granted longevity by Apollo who turned her into a nymph.

Heartbroken, Aphrodite wandered looking for the rock of Leukas. When she reached the sanctuary of Apollo in Argos, she confided in him her love and sorrow. Apollo then brought her to the rock of Leukas and asked her to throw herself from the top of the rock. She did so and was freed from her love. When she sought for the reason behind this, Apollo told her that Zeus, before taking another lover, would sit on this rock to free himself from his love to Hera. Another tale relates that a man named Nireus, who fell in love with the cult statue of Athena, came to the rock and jumped in order relieve himself. After jumping, he fell into the net of a fisherman in which, when he was pulled out, he found a box filled with gold. He fought with the fisherman and took the gold, but Apollo appeared to him in the night in a dream and warned him not to appropriate gold which belonged to others. It was an ancestral custom among the Leukadians to fling a criminal from this rock every year at the sacrifice performed in honor of Apollo for the sake of averting evil. However, a number of men would be stationed all around below rock to catch the criminal and take him out of the borders in order to exile him from the island. This was the same rock from which, according to a legend, Sappho took her suicidal leap. Female lovers Love affairs ascribed to Apollo are a late development in Greek mythology. Their vivid anecdotal qualities have made some of them favorites of painters since the Renaissance, the result being that they stand out more prominently in the modern imagination. Daphne was a nymph who scorned Apollo's advances and ran away from him. When Apollo chased her in order to persuade her, she changed herself into a laurel tree. According to other versions, she cried for help during the chase, and Gaia helped her by taking her in and placing a laurel tree in her place. According to Roman poet Ovid, the chase was brought about by Cupid, who hit Apollo with golden arrow of love and Daphne with leaden arrow of hatred. The myth explains the origin of the laurel and connection of Apollo with the laurel and its leaves, which his priestess employed at Delphi. The leaves became the symbol of victory and laurel wreaths were given to the victors of the Pythian games. Apollo is said to have been the lover of all nine Muses, and not being able to choose one of them, decided to remain unwed. He fathered the Corybantes by the Muse Thalia, Orpheus by Calliope, Linus of Thrace by Calliope or Urania and Hymenaios (Hymen) by one of the Muses. Cyrene was a Thessalian princess whom Apollo loved. In her honor, he built the city Cyrene and made her its ruler. She was later granted longevity by Apollo who turned her into a nymph.

Heartbroken, Aphrodite wandered looking for the rock of Leukas. When she reached the sanctuary of Apollo in Argos, she confided in him her love and sorrow. Apollo then brought her to the rock of Leukas and asked her to throw herself from the top of the rock. She did so and was freed from her love. When she sought for the reason behind this, Apollo told her that Zeus, before taking another lover, would sit on this rock to free himself from his love to Hera. Another tale relates that a man named Nireus, who fell in love with the cult statue of Athena, came to the rock and jumped in order relieve himself. After jumping, he fell into the net of a fisherman in which, when he was pulled out, he found a box filled with gold. He fought with the fisherman and took the gold, but Apollo appeared to him in the night in a dream and warned him not to appropriate gold which belonged to others. It was an ancestral custom among the Leukadians to fling a criminal from this rock every year at the sacrifice performed in honor of Apollo for the sake of averting evil. However, a number of men would be stationed all around below rock to catch the criminal and take him out of the borders in order to exile him from the island. This was the same rock from which, according to a legend, Sappho took her suicidal leap. Female lovers Love affairs ascribed to Apollo are a late development in Greek mythology. Their vivid anecdotal qualities have made some of them favorites of painters since the Renaissance, the result being that they stand out more prominently in the modern imagination. Daphne was a nymph who scorned Apollo's advances and ran away from him. When Apollo chased her in order to persuade her, she changed herself into a laurel tree. According to other versions, she cried for help during the chase, and Gaia helped her by taking her in and placing a laurel tree in her place. According to Roman poet Ovid, the chase was brought about by Cupid, who hit Apollo with golden arrow of love and Daphne with leaden arrow of hatred. The myth explains the origin of the laurel and connection of Apollo with the laurel and its leaves, which his priestess employed at Delphi. The leaves became the symbol of victory and laurel wreaths were given to the victors of the Pythian games. Apollo is said to have been the lover of all nine Muses, and not being able to choose one of them, decided to remain unwed. He fathered the Corybantes by the Muse Thalia, Orpheus by Calliope, Linus of Thrace by Calliope or Urania and Hymenaios (Hymen) by one of the Muses. Cyrene was a Thessalian princess whom Apollo loved. In her honor, he built the city Cyrene and made her its ruler. She was later granted longevity by Apollo who turned her into a nymph.

The couple had two sons, Aristaeus, and Idmon. Evadne was a nymph daughter of Poseidon and a lover of Apollo. She bore him a son, Iamos. During the time of the childbirth, Apollo sent Eileithyia, the goddess of childbirth to assist her. Rhoeo, a princess of the island of Naxos was loved by Apollo. Out of affection for her, Apollo turned her sisters into goddesses. On the island Delos she bore Apollo a son named Anius. Not wanting to have the child, she entrusted the infant to Apollo and left. Apollo raised and educated the child on his own. Ourea, a daughter of Poseidon, fell in love with Apollo when he and Poseidon were serving the Trojan king Laomedon. They both united on the day the walls of Troy were built. She bore to Apollo a son, whom Apollo named Ileus, after the city of his birth, Ilion (Troy). Ileus was very dear to Apollo. Thero, daughter of Phylas, a maiden as beautiful as the moonbeams, was loved by the radiant Apollo, and she loved him in return. By their union, she became mother of Chaeron, who was famed as "the tamer of horses". He later built the city Chaeronea. Hyrie or Thyrie was the mother of Cycnus. Apollo turned both the mother and son into swans when they jumped into a lake and tried to kill themselves. Hecuba was the wife of King Priam of Troy, and Apollo had a son with her named Troilus. An oracle prophesied that Troy would not be defeated as long as Troilus reached the age of twenty alive. He was ambushed and killed by Achilleus, and Apollo avenged his death by killing Achilles. After the sack of Troy, Hecuba was taken to Lycia by Apollo. Coronis was daughter of Phlegyas, King of the Lapiths. While pregnant with Asclepius, Coronis fell in love with Ischys, son of Elatus and slept with him. When Apollo found out about her infidelity through his prophetic powers, he sent his sister, Artemis, to kill Coronis. Apollo rescued the baby by cutting open Koronis' belly and gave it to the centaur Chiron to raise. Dryope, the daughter of Dryops, was impregnated by Apollo in the form of a snake. She gave birth to a son named Amphissus. In Euripides' play Ion, Apollo fathered Ion by Creusa, wife of Xuthus. He used his powers to conceal her pregnancy from her father. Later, when Creusa left Ion to die in the wild, Apollo asked Hermes to save the child and bring him to the oracle at Delphi, where he was raised by a priestess. Male lovers Hyacinth (or Hyacinthus), a beautiful and athletic Spartan prince, was one of Apollo's favourite lovers. The pair was practicing throwing the discus when a discus thrown by Apollo was blown off course by the jealous Zephyrus and struck Hyacinthus in the head, killing him instantly. Apollo is said to be filled with grief.

The couple had two sons, Aristaeus, and Idmon. Evadne was a nymph daughter of Poseidon and a lover of Apollo. She bore him a son, Iamos. During the time of the childbirth, Apollo sent Eileithyia, the goddess of childbirth to assist her. Rhoeo, a princess of the island of Naxos was loved by Apollo. Out of affection for her, Apollo turned her sisters into goddesses. On the island Delos she bore Apollo a son named Anius. Not wanting to have the child, she entrusted the infant to Apollo and left. Apollo raised and educated the child on his own. Ourea, a daughter of Poseidon, fell in love with Apollo when he and Poseidon were serving the Trojan king Laomedon. They both united on the day the walls of Troy were built. She bore to Apollo a son, whom Apollo named Ileus, after the city of his birth, Ilion (Troy). Ileus was very dear to Apollo. Thero, daughter of Phylas, a maiden as beautiful as the moonbeams, was loved by the radiant Apollo, and she loved him in return. By their union, she became mother of Chaeron, who was famed as "the tamer of horses". He later built the city Chaeronea. Hyrie or Thyrie was the mother of Cycnus. Apollo turned both the mother and son into swans when they jumped into a lake and tried to kill themselves. Hecuba was the wife of King Priam of Troy, and Apollo had a son with her named Troilus. An oracle prophesied that Troy would not be defeated as long as Troilus reached the age of twenty alive. He was ambushed and killed by Achilleus, and Apollo avenged his death by killing Achilles. After the sack of Troy, Hecuba was taken to Lycia by Apollo. Coronis was daughter of Phlegyas, King of the Lapiths. While pregnant with Asclepius, Coronis fell in love with Ischys, son of Elatus and slept with him. When Apollo found out about her infidelity through his prophetic powers, he sent his sister, Artemis, to kill Coronis. Apollo rescued the baby by cutting open Koronis' belly and gave it to the centaur Chiron to raise. Dryope, the daughter of Dryops, was impregnated by Apollo in the form of a snake. She gave birth to a son named Amphissus. In Euripides' play Ion, Apollo fathered Ion by Creusa, wife of Xuthus. He used his powers to conceal her pregnancy from her father. Later, when Creusa left Ion to die in the wild, Apollo asked Hermes to save the child and bring him to the oracle at Delphi, where he was raised by a priestess. Male lovers Hyacinth (or Hyacinthus), a beautiful and athletic Spartan prince, was one of Apollo's favourite lovers. The pair was practicing throwing the discus when a discus thrown by Apollo was blown off course by the jealous Zephyrus and struck Hyacinthus in the head, killing him instantly. Apollo is said to be filled with grief.

The couple had two sons, Aristaeus, and Idmon. Evadne was a nymph daughter of Poseidon and a lover of Apollo. She bore him a son, Iamos. During the time of the childbirth, Apollo sent Eileithyia, the goddess of childbirth to assist her. Rhoeo, a princess of the island of Naxos was loved by Apollo. Out of affection for her, Apollo turned her sisters into goddesses. On the island Delos she bore Apollo a son named Anius. Not wanting to have the child, she entrusted the infant to Apollo and left. Apollo raised and educated the child on his own. Ourea, a daughter of Poseidon, fell in love with Apollo when he and Poseidon were serving the Trojan king Laomedon. They both united on the day the walls of Troy were built. She bore to Apollo a son, whom Apollo named Ileus, after the city of his birth, Ilion (Troy). Ileus was very dear to Apollo. Thero, daughter of Phylas, a maiden as beautiful as the moonbeams, was loved by the radiant Apollo, and she loved him in return. By their union, she became mother of Chaeron, who was famed as "the tamer of horses". He later built the city Chaeronea. Hyrie or Thyrie was the mother of Cycnus. Apollo turned both the mother and son into swans when they jumped into a lake and tried to kill themselves. Hecuba was the wife of King Priam of Troy, and Apollo had a son with her named Troilus. An oracle prophesied that Troy would not be defeated as long as Troilus reached the age of twenty alive. He was ambushed and killed by Achilleus, and Apollo avenged his death by killing Achilles. After the sack of Troy, Hecuba was taken to Lycia by Apollo. Coronis was daughter of Phlegyas, King of the Lapiths. While pregnant with Asclepius, Coronis fell in love with Ischys, son of Elatus and slept with him. When Apollo found out about her infidelity through his prophetic powers, he sent his sister, Artemis, to kill Coronis. Apollo rescued the baby by cutting open Koronis' belly and gave it to the centaur Chiron to raise. Dryope, the daughter of Dryops, was impregnated by Apollo in the form of a snake. She gave birth to a son named Amphissus. In Euripides' play Ion, Apollo fathered Ion by Creusa, wife of Xuthus. He used his powers to conceal her pregnancy from her father. Later, when Creusa left Ion to die in the wild, Apollo asked Hermes to save the child and bring him to the oracle at Delphi, where he was raised by a priestess. Male lovers Hyacinth (or Hyacinthus), a beautiful and athletic Spartan prince, was one of Apollo's favourite lovers. The pair was practicing throwing the discus when a discus thrown by Apollo was blown off course by the jealous Zephyrus and struck Hyacinthus in the head, killing him instantly. Apollo is said to be filled with grief.

Out of Hyacinthus' blood, Apollo created a flower named after him as a memorial to his death, and his tears stained the flower petals with the interjection , meaning alas. He was later resurrected and taken to heaven. The festival Hyacinthia was a national celebration of Sparta, which commemorated the death and rebirth of Hyacinthus. Another male lover was Cyparissus, a descendant of Heracles. Apollo gave him a tame deer as a companion but Cyparissus accidentally killed it with a javelin as it lay asleep in the undergrowth. Cyparissus was so saddened by its death that he asked Apollo to let his tears fall forever. Apollo granted the request by turning him into the Cypress named after him, which was said to be a sad tree because the sap forms droplets like tears on the trunk. Admetus, the king of Pherae, was also Apollo's lover. During his exile, which lasted either for one year or nine years, Apollo served Admetus as a herdsman. The romantic nature of their relationship was first described by Callimachus of Alexandria, who wrote that Apollo was "fired with love" for Admetus. Plutarch lists Admetus as one of Apollo's lovers and says that Apollo served Admetus because he doted upon him. Latin poet Ovid in his Ars Amatoria said that even though he was a god, Apollo forsook his pride and stayed in as a servant for the sake of Admetus. Tibullus desrcibes Apollo's love to the king as servitium amoris (slavery of love) and asserts that Apollo became his servant not by force but by choice. He would also make cheese and serve it to Admetus. His domestic actions caused embarrassment to his family. When Admetus wanted to marry princess Alcestis, Apollo provided a chariot pulled by a lion and a boar he had tamed. This satisfied Alcestis' father and he let Admetus marry his daughter. Further, Apollo saved the king from Artemis' wrath and also convinced the Moirai to postpone Admetus' death once. Branchus, a shepherd, one day came across Apollo in the woods. Captivated by the god's beauty, he kissed Apollo. Apollo requited his affections and wanting to reward him, bestowed prophetic skills on him. His descendants, the Branchides, were an influential clan of prophets. Other male lovers of Apollo include: Adonis, who is said to have been the lover of both Apollo and Aphrodite. He behaved as a man with Aphrodite and as a woman with Apollo. Atymnius, otherwise known as a beloved of Sarpedon Boreas, the god of North winds Helenus, the son of Priam and a Trojan Prince, was a lover of Apollo and received from him an ivory bow with which he later wounded Achilles in the hand. Hippolytus of Sicyon (not the same as Hippolytus, the son of Theseus) Hymenaios, the son of Magnes Iapis, to whom Apollo taught the art of healing Phorbas, the dragon slayer (probably the son of Triopas) Children Apollo sired many children, from mortal women and nymphs as well as the goddesses.

Out of Hyacinthus' blood, Apollo created a flower named after him as a memorial to his death, and his tears stained the flower petals with the interjection , meaning alas. He was later resurrected and taken to heaven. The festival Hyacinthia was a national celebration of Sparta, which commemorated the death and rebirth of Hyacinthus. Another male lover was Cyparissus, a descendant of Heracles. Apollo gave him a tame deer as a companion but Cyparissus accidentally killed it with a javelin as it lay asleep in the undergrowth. Cyparissus was so saddened by its death that he asked Apollo to let his tears fall forever. Apollo granted the request by turning him into the Cypress named after him, which was said to be a sad tree because the sap forms droplets like tears on the trunk. Admetus, the king of Pherae, was also Apollo's lover. During his exile, which lasted either for one year or nine years, Apollo served Admetus as a herdsman. The romantic nature of their relationship was first described by Callimachus of Alexandria, who wrote that Apollo was "fired with love" for Admetus. Plutarch lists Admetus as one of Apollo's lovers and says that Apollo served Admetus because he doted upon him. Latin poet Ovid in his Ars Amatoria said that even though he was a god, Apollo forsook his pride and stayed in as a servant for the sake of Admetus. Tibullus desrcibes Apollo's love to the king as servitium amoris (slavery of love) and asserts that Apollo became his servant not by force but by choice. He would also make cheese and serve it to Admetus. His domestic actions caused embarrassment to his family. When Admetus wanted to marry princess Alcestis, Apollo provided a chariot pulled by a lion and a boar he had tamed. This satisfied Alcestis' father and he let Admetus marry his daughter. Further, Apollo saved the king from Artemis' wrath and also convinced the Moirai to postpone Admetus' death once. Branchus, a shepherd, one day came across Apollo in the woods. Captivated by the god's beauty, he kissed Apollo. Apollo requited his affections and wanting to reward him, bestowed prophetic skills on him. His descendants, the Branchides, were an influential clan of prophets. Other male lovers of Apollo include: Adonis, who is said to have been the lover of both Apollo and Aphrodite. He behaved as a man with Aphrodite and as a woman with Apollo. Atymnius, otherwise known as a beloved of Sarpedon Boreas, the god of North winds Helenus, the son of Priam and a Trojan Prince, was a lover of Apollo and received from him an ivory bow with which he later wounded Achilles in the hand. Hippolytus of Sicyon (not the same as Hippolytus, the son of Theseus) Hymenaios, the son of Magnes Iapis, to whom Apollo taught the art of healing Phorbas, the dragon slayer (probably the son of Triopas) Children Apollo sired many children, from mortal women and nymphs as well as the goddesses.

Out of Hyacinthus' blood, Apollo created a flower named after him as a memorial to his death, and his tears stained the flower petals with the interjection , meaning alas. He was later resurrected and taken to heaven. The festival Hyacinthia was a national celebration of Sparta, which commemorated the death and rebirth of Hyacinthus. Another male lover was Cyparissus, a descendant of Heracles. Apollo gave him a tame deer as a companion but Cyparissus accidentally killed it with a javelin as it lay asleep in the undergrowth. Cyparissus was so saddened by its death that he asked Apollo to let his tears fall forever. Apollo granted the request by turning him into the Cypress named after him, which was said to be a sad tree because the sap forms droplets like tears on the trunk. Admetus, the king of Pherae, was also Apollo's lover. During his exile, which lasted either for one year or nine years, Apollo served Admetus as a herdsman. The romantic nature of their relationship was first described by Callimachus of Alexandria, who wrote that Apollo was "fired with love" for Admetus. Plutarch lists Admetus as one of Apollo's lovers and says that Apollo served Admetus because he doted upon him. Latin poet Ovid in his Ars Amatoria said that even though he was a god, Apollo forsook his pride and stayed in as a servant for the sake of Admetus. Tibullus desrcibes Apollo's love to the king as servitium amoris (slavery of love) and asserts that Apollo became his servant not by force but by choice. He would also make cheese and serve it to Admetus. His domestic actions caused embarrassment to his family. When Admetus wanted to marry princess Alcestis, Apollo provided a chariot pulled by a lion and a boar he had tamed. This satisfied Alcestis' father and he let Admetus marry his daughter. Further, Apollo saved the king from Artemis' wrath and also convinced the Moirai to postpone Admetus' death once. Branchus, a shepherd, one day came across Apollo in the woods. Captivated by the god's beauty, he kissed Apollo. Apollo requited his affections and wanting to reward him, bestowed prophetic skills on him. His descendants, the Branchides, were an influential clan of prophets. Other male lovers of Apollo include: Adonis, who is said to have been the lover of both Apollo and Aphrodite. He behaved as a man with Aphrodite and as a woman with Apollo. Atymnius, otherwise known as a beloved of Sarpedon Boreas, the god of North winds Helenus, the son of Priam and a Trojan Prince, was a lover of Apollo and received from him an ivory bow with which he later wounded Achilles in the hand. Hippolytus of Sicyon (not the same as Hippolytus, the son of Theseus) Hymenaios, the son of Magnes Iapis, to whom Apollo taught the art of healing Phorbas, the dragon slayer (probably the son of Triopas) Children Apollo sired many children, from mortal women and nymphs as well as the goddesses.

His children grew up to be physicians, musicians, poets, seers or archers. Many of his sons founded new cities and became kings. They were all usually very beautiful. Asclepius is the most famous son of Apollo. His skills as a physician surpassed that of Apollo's. Zeus killed him for bringing back the dead, but upon Apollo's request, he was resurrected as a god. Aristaeus was placed under the care of Chiron after his birth. He became the god of beekeeping, cheese making, animal husbandry and more. He was ultimately given immortality for the benefits he bestowed upon the humanity. The Corybantes were spear-clashing, dancing demigods. The sons of Apollo who participated in the Trojan War include the Trojan princes Hector and Troilus, as well as Tenes, the king of Tenedos, all three of whom were killed by Achilles over the course of the war. Apollo's children who became musicians and bards include Orpheus, Linus, Ialemus, Hymenaeus, Philammon, Eumolpus and Eleuther. Apollo fathered 3 daughters, Apollonis, Borysthenis and Cephisso, who formed a group of minor Muses, the "Musa Apollonides". They were nicknamed Nete, Mese and Hypate after the highest, middle and lowest strings of his lyre. Phemonoe was a seer and a poetess who was the inventor of Hexameter. Apis, Idmon, Iamus, Tenerus, Mopsus, Galeus, Telmessus and others were gifted seers. Anius, Pythaeus and Ismenus lived as high priests. Most of them were trained by Apollo himself. Arabus, Delphos, Dryops, Miletos, Tenes, Epidaurus, Ceos, Lycoras, Syrus, Pisus, Marathus, Megarus, Patarus, Acraepheus, Cicon, Chaeron and many other sons of Apollo, under the guidance of his words, founded eponymous cities. He also had a son named Chrysorrhoas who was a mechanic artist. His other daughters include Eurynome, Chariclo wife of Chiron, Eurydice the wife of Orpheus, Eriopis, famous for her beautiful hair, Melite the heroine, Pamphile the silk weaver, Parthenos, and by some accounts, Phoebe, Hilyra and Scylla. Apollo turned Parthenos into a constellation after her early death. Additionally, Apollo fostered and educated Chiron, the centaur who later became the greatest teacher and educated many demigods, including Apollo's sons. Apollo also fostered Carnus, the son of Zeus and Europa. Failed love attempts Marpessa was kidnapped by Idas but was loved by Apollo as well. Zeus made her choose between them, and she chose Idas on the grounds that Apollo, being immortal, would tire of her when she grew old. Sinope, a nymph, was approached by the amorous Apollo. She made him promise that he would grant to her whatever she would ask for, and then cleverly asked him to let her stay a virgin. Apollo kept his promise and went back. Bolina was admired by Apollo but she refused him and jumped into the sea. To avoid her death, Apollo turned her into a nymph and let her go. Castalia was a nymph whom Apollo loved. She fled from him and dove into the spring at Delphi, at the base of Mt. Parnassos, which was then named after her.

His children grew up to be physicians, musicians, poets, seers or archers. Many of his sons founded new cities and became kings. They were all usually very beautiful. Asclepius is the most famous son of Apollo. His skills as a physician surpassed that of Apollo's. Zeus killed him for bringing back the dead, but upon Apollo's request, he was resurrected as a god. Aristaeus was placed under the care of Chiron after his birth. He became the god of beekeeping, cheese making, animal husbandry and more. He was ultimately given immortality for the benefits he bestowed upon the humanity. The Corybantes were spear-clashing, dancing demigods. The sons of Apollo who participated in the Trojan War include the Trojan princes Hector and Troilus, as well as Tenes, the king of Tenedos, all three of whom were killed by Achilles over the course of the war. Apollo's children who became musicians and bards include Orpheus, Linus, Ialemus, Hymenaeus, Philammon, Eumolpus and Eleuther. Apollo fathered 3 daughters, Apollonis, Borysthenis and Cephisso, who formed a group of minor Muses, the "Musa Apollonides". They were nicknamed Nete, Mese and Hypate after the highest, middle and lowest strings of his lyre. Phemonoe was a seer and a poetess who was the inventor of Hexameter. Apis, Idmon, Iamus, Tenerus, Mopsus, Galeus, Telmessus and others were gifted seers. Anius, Pythaeus and Ismenus lived as high priests. Most of them were trained by Apollo himself. Arabus, Delphos, Dryops, Miletos, Tenes, Epidaurus, Ceos, Lycoras, Syrus, Pisus, Marathus, Megarus, Patarus, Acraepheus, Cicon, Chaeron and many other sons of Apollo, under the guidance of his words, founded eponymous cities. He also had a son named Chrysorrhoas who was a mechanic artist. His other daughters include Eurynome, Chariclo wife of Chiron, Eurydice the wife of Orpheus, Eriopis, famous for her beautiful hair, Melite the heroine, Pamphile the silk weaver, Parthenos, and by some accounts, Phoebe, Hilyra and Scylla. Apollo turned Parthenos into a constellation after her early death. Additionally, Apollo fostered and educated Chiron, the centaur who later became the greatest teacher and educated many demigods, including Apollo's sons. Apollo also fostered Carnus, the son of Zeus and Europa. Failed love attempts Marpessa was kidnapped by Idas but was loved by Apollo as well. Zeus made her choose between them, and she chose Idas on the grounds that Apollo, being immortal, would tire of her when she grew old. Sinope, a nymph, was approached by the amorous Apollo. She made him promise that he would grant to her whatever she would ask for, and then cleverly asked him to let her stay a virgin. Apollo kept his promise and went back. Bolina was admired by Apollo but she refused him and jumped into the sea. To avoid her death, Apollo turned her into a nymph and let her go. Castalia was a nymph whom Apollo loved. She fled from him and dove into the spring at Delphi, at the base of Mt. Parnassos, which was then named after her.

His children grew up to be physicians, musicians, poets, seers or archers. Many of his sons founded new cities and became kings. They were all usually very beautiful. Asclepius is the most famous son of Apollo. His skills as a physician surpassed that of Apollo's. Zeus killed him for bringing back the dead, but upon Apollo's request, he was resurrected as a god. Aristaeus was placed under the care of Chiron after his birth. He became the god of beekeeping, cheese making, animal husbandry and more. He was ultimately given immortality for the benefits he bestowed upon the humanity. The Corybantes were spear-clashing, dancing demigods. The sons of Apollo who participated in the Trojan War include the Trojan princes Hector and Troilus, as well as Tenes, the king of Tenedos, all three of whom were killed by Achilles over the course of the war. Apollo's children who became musicians and bards include Orpheus, Linus, Ialemus, Hymenaeus, Philammon, Eumolpus and Eleuther. Apollo fathered 3 daughters, Apollonis, Borysthenis and Cephisso, who formed a group of minor Muses, the "Musa Apollonides". They were nicknamed Nete, Mese and Hypate after the highest, middle and lowest strings of his lyre. Phemonoe was a seer and a poetess who was the inventor of Hexameter. Apis, Idmon, Iamus, Tenerus, Mopsus, Galeus, Telmessus and others were gifted seers. Anius, Pythaeus and Ismenus lived as high priests. Most of them were trained by Apollo himself. Arabus, Delphos, Dryops, Miletos, Tenes, Epidaurus, Ceos, Lycoras, Syrus, Pisus, Marathus, Megarus, Patarus, Acraepheus, Cicon, Chaeron and many other sons of Apollo, under the guidance of his words, founded eponymous cities. He also had a son named Chrysorrhoas who was a mechanic artist. His other daughters include Eurynome, Chariclo wife of Chiron, Eurydice the wife of Orpheus, Eriopis, famous for her beautiful hair, Melite the heroine, Pamphile the silk weaver, Parthenos, and by some accounts, Phoebe, Hilyra and Scylla. Apollo turned Parthenos into a constellation after her early death. Additionally, Apollo fostered and educated Chiron, the centaur who later became the greatest teacher and educated many demigods, including Apollo's sons. Apollo also fostered Carnus, the son of Zeus and Europa. Failed love attempts Marpessa was kidnapped by Idas but was loved by Apollo as well. Zeus made her choose between them, and she chose Idas on the grounds that Apollo, being immortal, would tire of her when she grew old. Sinope, a nymph, was approached by the amorous Apollo. She made him promise that he would grant to her whatever she would ask for, and then cleverly asked him to let her stay a virgin. Apollo kept his promise and went back. Bolina was admired by Apollo but she refused him and jumped into the sea. To avoid her death, Apollo turned her into a nymph and let her go. Castalia was a nymph whom Apollo loved. She fled from him and dove into the spring at Delphi, at the base of Mt. Parnassos, which was then named after her.

Water from this spring was sacred; it was used to clean the Delphian temples and inspire the priestesses. Cassandra, was a daughter of Hecuba and Priam. Apollo wished to court her. Cassandra promised to return his love on one condition - he should give her the power to see the future. Apollo fulfilled her wish, but she went back on her word and rejected him soon after. Angered that she broke her promise, Apollo cursed her that even though she would see the future, no one would ever believe her prophecies. Hestia, the goddess of the hearth, rejected both Apollo's and Poseidon's marriage proposals and swore that she would always stay unmarried. Female counterparts Artemis Artemis as the sister of Apollo, is thea apollousa, that is, she as a female divinity represented the same idea that Apollo did as a male divinity. In the pre-Hellenic period, their relationship was described as the one between husband and wife, and there seems to have been a tradition which actually described Artemis as the wife of Apollo. However, this relationship was never sexual but spiritual, which is why they both are seen being unmarried in the Hellenic period. Artemis, like her brother, is armed with a bow and arrows. She is the cause of sudden deaths of women. She also is the protector of the young, especially girls. Though she has nothing to do with oracles, music or poetry, she sometimes led the female chorus on Olympus while Apollo sang. The laurel (daphne) was sacred to both. Artemis Daphnaia had her temple among the Lacedemonians, at a place called Hypsoi. Apollo Daphnephoros had a temple in Eretria, a "place where the citizens are to take the oaths". In later times when Apollo was regarded as identical with the sun or Helios, Artemis was naturally regarded as Selene or the moon. Hecate Hecate, the goddess of witchcraft and magic, is the chthonic counterpart of Apollo. They both are cousins, since their mothers - Leto and Asteria - are sisters. One of Apollo's epithets, Hecatos, is the masculine form of Hecate, and both the names mean "working from afar". While Apollo presided over the prophetic powers and magic of light and heaven, Hecate presided over the prophetic powers and magic of night and chthonian darkness. If Hecate is the "gate-keeper", Apollo Agyieus is the "door-keeper". Hecate is the goddess of crossroads and Apollo is the god and protector of streets. The oldest evidence found for Hecate's worship is at Apollo's temple in Miletos. There, Hecate was taken to be Apollo's sister counterpart in the absence of Artemis. Hecate's lunar nature makes her the goddess of the waning moon and contrasts and complements, at the same time, Apollo's solar nature. Athena As a deity of knowledge and great power, Apollo was seen being the male counterpart of Athena. Being Zeus' favorite children, they were given more powers and duties.

Water from this spring was sacred; it was used to clean the Delphian temples and inspire the priestesses. Cassandra, was a daughter of Hecuba and Priam. Apollo wished to court her. Cassandra promised to return his love on one condition - he should give her the power to see the future. Apollo fulfilled her wish, but she went back on her word and rejected him soon after. Angered that she broke her promise, Apollo cursed her that even though she would see the future, no one would ever believe her prophecies. Hestia, the goddess of the hearth, rejected both Apollo's and Poseidon's marriage proposals and swore that she would always stay unmarried. Female counterparts Artemis Artemis as the sister of Apollo, is thea apollousa, that is, she as a female divinity represented the same idea that Apollo did as a male divinity. In the pre-Hellenic period, their relationship was described as the one between husband and wife, and there seems to have been a tradition which actually described Artemis as the wife of Apollo. However, this relationship was never sexual but spiritual, which is why they both are seen being unmarried in the Hellenic period. Artemis, like her brother, is armed with a bow and arrows. She is the cause of sudden deaths of women. She also is the protector of the young, especially girls. Though she has nothing to do with oracles, music or poetry, she sometimes led the female chorus on Olympus while Apollo sang. The laurel (daphne) was sacred to both. Artemis Daphnaia had her temple among the Lacedemonians, at a place called Hypsoi. Apollo Daphnephoros had a temple in Eretria, a "place where the citizens are to take the oaths". In later times when Apollo was regarded as identical with the sun or Helios, Artemis was naturally regarded as Selene or the moon. Hecate Hecate, the goddess of witchcraft and magic, is the chthonic counterpart of Apollo. They both are cousins, since their mothers - Leto and Asteria - are sisters. One of Apollo's epithets, Hecatos, is the masculine form of Hecate, and both the names mean "working from afar". While Apollo presided over the prophetic powers and magic of light and heaven, Hecate presided over the prophetic powers and magic of night and chthonian darkness. If Hecate is the "gate-keeper", Apollo Agyieus is the "door-keeper". Hecate is the goddess of crossroads and Apollo is the god and protector of streets. The oldest evidence found for Hecate's worship is at Apollo's temple in Miletos. There, Hecate was taken to be Apollo's sister counterpart in the absence of Artemis. Hecate's lunar nature makes her the goddess of the waning moon and contrasts and complements, at the same time, Apollo's solar nature. Athena As a deity of knowledge and great power, Apollo was seen being the male counterpart of Athena. Being Zeus' favorite children, they were given more powers and duties.

Water from this spring was sacred; it was used to clean the Delphian temples and inspire the priestesses. Cassandra, was a daughter of Hecuba and Priam. Apollo wished to court her. Cassandra promised to return his love on one condition - he should give her the power to see the future. Apollo fulfilled her wish, but she went back on her word and rejected him soon after. Angered that she broke her promise, Apollo cursed her that even though she would see the future, no one would ever believe her prophecies. Hestia, the goddess of the hearth, rejected both Apollo's and Poseidon's marriage proposals and swore that she would always stay unmarried. Female counterparts Artemis Artemis as the sister of Apollo, is thea apollousa, that is, she as a female divinity represented the same idea that Apollo did as a male divinity. In the pre-Hellenic period, their relationship was described as the one between husband and wife, and there seems to have been a tradition which actually described Artemis as the wife of Apollo. However, this relationship was never sexual but spiritual, which is why they both are seen being unmarried in the Hellenic period. Artemis, like her brother, is armed with a bow and arrows. She is the cause of sudden deaths of women. She also is the protector of the young, especially girls. Though she has nothing to do with oracles, music or poetry, she sometimes led the female chorus on Olympus while Apollo sang. The laurel (daphne) was sacred to both. Artemis Daphnaia had her temple among the Lacedemonians, at a place called Hypsoi. Apollo Daphnephoros had a temple in Eretria, a "place where the citizens are to take the oaths". In later times when Apollo was regarded as identical with the sun or Helios, Artemis was naturally regarded as Selene or the moon. Hecate Hecate, the goddess of witchcraft and magic, is the chthonic counterpart of Apollo. They both are cousins, since their mothers - Leto and Asteria - are sisters. One of Apollo's epithets, Hecatos, is the masculine form of Hecate, and both the names mean "working from afar". While Apollo presided over the prophetic powers and magic of light and heaven, Hecate presided over the prophetic powers and magic of night and chthonian darkness. If Hecate is the "gate-keeper", Apollo Agyieus is the "door-keeper". Hecate is the goddess of crossroads and Apollo is the god and protector of streets. The oldest evidence found for Hecate's worship is at Apollo's temple in Miletos. There, Hecate was taken to be Apollo's sister counterpart in the absence of Artemis. Hecate's lunar nature makes her the goddess of the waning moon and contrasts and complements, at the same time, Apollo's solar nature. Athena As a deity of knowledge and great power, Apollo was seen being the male counterpart of Athena. Being Zeus' favorite children, they were given more powers and duties.

Apollo and Athena often took up the role as protectors of cities, and were patrons of some of the important cities. Athena was the principle goddess of Athens, Apollo was the principle god of Sparta. As patrons of arts, Apollo and Athena were companions of the Muses, the former a much more frequent companion than the latter. Apollo was sometimes called the son of Athena and Hephaestus. In the Trojan war, as Zeus' executive, Apollo is seen holding the aegis like Athena usually does. Apollo's decisions were usually approved by his sister Athena, and they both worked to establish the law and order set forth by Zeus. Apollo in the Oresteia In Aeschylus' Oresteia trilogy, Clytemnestra kills her husband, King Agamemnon because he had sacrificed their daughter Iphigenia to proceed forward with the Trojan war. Apollo gives an order through the Oracle at Delphi that Agamemnon's son, Orestes, is to kill Clytemnestra and Aegisthus, her lover. Orestes and Pylades carry out the revenge, and consequently Orestes is pursued by the Erinyes or Furies (female personifications of vengeance). Apollo and the Furies argue about whether the matricide was justified; Apollo holds that the bond of marriage is sacred and Orestes was avenging his father, whereas the Erinyes say that the bond of blood between mother and son is more meaningful than the bond of marriage. They invade his temple, and he drives them away. He says that the matter should be brought before Athena. Apollo promises to protect Orestes, as Orestes has become Apollo's supplicant. Apollo advocates Orestes at the trial, and ultimately Athena rules in favor of Apollo. Roman Apollo The Roman worship of Apollo was adopted from the Greeks. As a quintessentially Greek god, Apollo had no direct Roman equivalent, although later Roman poets often referred to him as Phoebus. There was a tradition that the Delphic oracle was consulted as early as the period of the kings of Rome during the reign of Tarquinius Superbus. On the occasion of a pestilence in the 430s BCE, Apollo's first temple at Rome was established in the Flaminian fields, replacing an older cult site there known as the "Apollinare". During the Second Punic War in 212 BCE, the Ludi Apollinares ("Apollonian Games") were instituted in his honor, on the instructions of a prophecy attributed to one Marcius. In the time of Augustus, who considered himself under the special protection of Apollo and was even said to be his son, his worship developed and he became one of the chief gods of Rome. After the battle of Actium, which was fought near a sanctuary of Apollo, Augustus enlarged Apollo's temple, dedicated a portion of the spoils to him, and instituted quinquennial games in his honour. He also erected a new temple to the god on the Palatine hill. Sacrifices and prayers on the Palatine to Apollo and Diana formed the culmination of the Secular Games, held in 17 BCE to celebrate the dawn of a new era.

Apollo and Athena often took up the role as protectors of cities, and were patrons of some of the important cities. Athena was the principle goddess of Athens, Apollo was the principle god of Sparta. As patrons of arts, Apollo and Athena were companions of the Muses, the former a much more frequent companion than the latter. Apollo was sometimes called the son of Athena and Hephaestus. In the Trojan war, as Zeus' executive, Apollo is seen holding the aegis like Athena usually does. Apollo's decisions were usually approved by his sister Athena, and they both worked to establish the law and order set forth by Zeus. Apollo in the Oresteia In Aeschylus' Oresteia trilogy, Clytemnestra kills her husband, King Agamemnon because he had sacrificed their daughter Iphigenia to proceed forward with the Trojan war. Apollo gives an order through the Oracle at Delphi that Agamemnon's son, Orestes, is to kill Clytemnestra and Aegisthus, her lover. Orestes and Pylades carry out the revenge, and consequently Orestes is pursued by the Erinyes or Furies (female personifications of vengeance). Apollo and the Furies argue about whether the matricide was justified; Apollo holds that the bond of marriage is sacred and Orestes was avenging his father, whereas the Erinyes say that the bond of blood between mother and son is more meaningful than the bond of marriage. They invade his temple, and he drives them away. He says that the matter should be brought before Athena. Apollo promises to protect Orestes, as Orestes has become Apollo's supplicant. Apollo advocates Orestes at the trial, and ultimately Athena rules in favor of Apollo. Roman Apollo The Roman worship of Apollo was adopted from the Greeks. As a quintessentially Greek god, Apollo had no direct Roman equivalent, although later Roman poets often referred to him as Phoebus. There was a tradition that the Delphic oracle was consulted as early as the period of the kings of Rome during the reign of Tarquinius Superbus. On the occasion of a pestilence in the 430s BCE, Apollo's first temple at Rome was established in the Flaminian fields, replacing an older cult site there known as the "Apollinare". During the Second Punic War in 212 BCE, the Ludi Apollinares ("Apollonian Games") were instituted in his honor, on the instructions of a prophecy attributed to one Marcius. In the time of Augustus, who considered himself under the special protection of Apollo and was even said to be his son, his worship developed and he became one of the chief gods of Rome. After the battle of Actium, which was fought near a sanctuary of Apollo, Augustus enlarged Apollo's temple, dedicated a portion of the spoils to him, and instituted quinquennial games in his honour. He also erected a new temple to the god on the Palatine hill. Sacrifices and prayers on the Palatine to Apollo and Diana formed the culmination of the Secular Games, held in 17 BCE to celebrate the dawn of a new era.

Apollo and Athena often took up the role as protectors of cities, and were patrons of some of the important cities. Athena was the principle goddess of Athens, Apollo was the principle god of Sparta. As patrons of arts, Apollo and Athena were companions of the Muses, the former a much more frequent companion than the latter. Apollo was sometimes called the son of Athena and Hephaestus. In the Trojan war, as Zeus' executive, Apollo is seen holding the aegis like Athena usually does. Apollo's decisions were usually approved by his sister Athena, and they both worked to establish the law and order set forth by Zeus. Apollo in the Oresteia In Aeschylus' Oresteia trilogy, Clytemnestra kills her husband, King Agamemnon because he had sacrificed their daughter Iphigenia to proceed forward with the Trojan war. Apollo gives an order through the Oracle at Delphi that Agamemnon's son, Orestes, is to kill Clytemnestra and Aegisthus, her lover. Orestes and Pylades carry out the revenge, and consequently Orestes is pursued by the Erinyes or Furies (female personifications of vengeance). Apollo and the Furies argue about whether the matricide was justified; Apollo holds that the bond of marriage is sacred and Orestes was avenging his father, whereas the Erinyes say that the bond of blood between mother and son is more meaningful than the bond of marriage. They invade his temple, and he drives them away. He says that the matter should be brought before Athena. Apollo promises to protect Orestes, as Orestes has become Apollo's supplicant. Apollo advocates Orestes at the trial, and ultimately Athena rules in favor of Apollo. Roman Apollo The Roman worship of Apollo was adopted from the Greeks. As a quintessentially Greek god, Apollo had no direct Roman equivalent, although later Roman poets often referred to him as Phoebus. There was a tradition that the Delphic oracle was consulted as early as the period of the kings of Rome during the reign of Tarquinius Superbus. On the occasion of a pestilence in the 430s BCE, Apollo's first temple at Rome was established in the Flaminian fields, replacing an older cult site there known as the "Apollinare". During the Second Punic War in 212 BCE, the Ludi Apollinares ("Apollonian Games") were instituted in his honor, on the instructions of a prophecy attributed to one Marcius. In the time of Augustus, who considered himself under the special protection of Apollo and was even said to be his son, his worship developed and he became one of the chief gods of Rome. After the battle of Actium, which was fought near a sanctuary of Apollo, Augustus enlarged Apollo's temple, dedicated a portion of the spoils to him, and instituted quinquennial games in his honour. He also erected a new temple to the god on the Palatine hill. Sacrifices and prayers on the Palatine to Apollo and Diana formed the culmination of the Secular Games, held in 17 BCE to celebrate the dawn of a new era.

Festivals The chief Apollonian festival was the Pythian Games held every four years at Delphi and was one of the four great Panhellenic Games. Also of major importance was the Delia held every four years on Delos. Athenian annual festivals included the Boedromia, Metageitnia, Pyanepsia, and Thargelia. Spartan annual festivals were the Carneia and the Hyacinthia. Thebes every nine years held the Daphnephoria. Attributes and symbols Apollo's most common attributes were the bow and arrow. Other attributes of his included the kithara (an advanced version of the common lyre), the plectrum and the sword. Another common emblem was the sacrificial tripod, representing his prophetic powers. The Pythian Games were held in Apollo's honor every four years at Delphi. The bay laurel plant was used in expiatory sacrifices and in making the crown of victory at these games. The palm tree was also sacred to Apollo because he had been born under one in Delos. Animals sacred to Apollo included wolves, dolphins, roe deer, swans, cicadas (symbolizing music and song), ravens, hawks, crows (Apollo had hawks and crows as his messengers), snakes (referencing Apollo's function as the god of prophecy), mice and griffins, mythical eagle–lion hybrids of Eastern origin. Homer and Porphyry wrote that Apollo had a hawk as his messenger. In many myths Apollo is transformed into a hawk. In addition, Claudius Aelianus wrote that in Ancient Egypt people believed that hawks were sacred to the god and that according to the ministers of Apollo in Egypt there were certain men called "hawk-keepers" (ἱερακοβοσκοί) who fed and tended the hawks belonging to the god. Eusebius wrote that the second appearance of the moon is held sacred in the city of Apollo in Egypt and that the city's symbol is a man with a hawklike face (Horus). Claudius Aelianus wrote that Egyptians called Apollo Horus in their own language. As god of colonization, Apollo gave oracular guidance on colonies, especially during the height of colonization, 750–550 BCE. According to Greek tradition, he helped Cretan or Arcadian colonists found the city of Troy. However, this story may reflect a cultural influence which had the reverse direction: Hittite cuneiform texts mention an Asia Minor god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions, which is now generally regarded as being identical with the Greek Ilion by most scholars. In this interpretation, Apollo's title of Lykegenes can simply be read as "born in Lycia", which effectively severs the god's supposed link with wolves (possibly a folk etymology). In literary contexts, Apollo represents harmony, order, and reason—characteristics contrasted with those of Dionysus, god of wine, who represents ecstasy and disorder. The contrast between the roles of these gods is reflected in the adjectives Apollonian and Dionysian. However, the Greeks thought of the two qualities as complementary: the two gods are brothers, and when Apollo at winter left for Hyperborea, he would leave the Delphic oracle to Dionysus.

Festivals The chief Apollonian festival was the Pythian Games held every four years at Delphi and was one of the four great Panhellenic Games. Also of major importance was the Delia held every four years on Delos. Athenian annual festivals included the Boedromia, Metageitnia, Pyanepsia, and Thargelia. Spartan annual festivals were the Carneia and the Hyacinthia. Thebes every nine years held the Daphnephoria. Attributes and symbols Apollo's most common attributes were the bow and arrow. Other attributes of his included the kithara (an advanced version of the common lyre), the plectrum and the sword. Another common emblem was the sacrificial tripod, representing his prophetic powers. The Pythian Games were held in Apollo's honor every four years at Delphi. The bay laurel plant was used in expiatory sacrifices and in making the crown of victory at these games. The palm tree was also sacred to Apollo because he had been born under one in Delos. Animals sacred to Apollo included wolves, dolphins, roe deer, swans, cicadas (symbolizing music and song), ravens, hawks, crows (Apollo had hawks and crows as his messengers), snakes (referencing Apollo's function as the god of prophecy), mice and griffins, mythical eagle–lion hybrids of Eastern origin. Homer and Porphyry wrote that Apollo had a hawk as his messenger. In many myths Apollo is transformed into a hawk. In addition, Claudius Aelianus wrote that in Ancient Egypt people believed that hawks were sacred to the god and that according to the ministers of Apollo in Egypt there were certain men called "hawk-keepers" (ἱερακοβοσκοί) who fed and tended the hawks belonging to the god. Eusebius wrote that the second appearance of the moon is held sacred in the city of Apollo in Egypt and that the city's symbol is a man with a hawklike face (Horus). Claudius Aelianus wrote that Egyptians called Apollo Horus in their own language. As god of colonization, Apollo gave oracular guidance on colonies, especially during the height of colonization, 750–550 BCE. According to Greek tradition, he helped Cretan or Arcadian colonists found the city of Troy. However, this story may reflect a cultural influence which had the reverse direction: Hittite cuneiform texts mention an Asia Minor god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions, which is now generally regarded as being identical with the Greek Ilion by most scholars. In this interpretation, Apollo's title of Lykegenes can simply be read as "born in Lycia", which effectively severs the god's supposed link with wolves (possibly a folk etymology). In literary contexts, Apollo represents harmony, order, and reason—characteristics contrasted with those of Dionysus, god of wine, who represents ecstasy and disorder. The contrast between the roles of these gods is reflected in the adjectives Apollonian and Dionysian. However, the Greeks thought of the two qualities as complementary: the two gods are brothers, and when Apollo at winter left for Hyperborea, he would leave the Delphic oracle to Dionysus.

Festivals The chief Apollonian festival was the Pythian Games held every four years at Delphi and was one of the four great Panhellenic Games. Also of major importance was the Delia held every four years on Delos. Athenian annual festivals included the Boedromia, Metageitnia, Pyanepsia, and Thargelia. Spartan annual festivals were the Carneia and the Hyacinthia. Thebes every nine years held the Daphnephoria. Attributes and symbols Apollo's most common attributes were the bow and arrow. Other attributes of his included the kithara (an advanced version of the common lyre), the plectrum and the sword. Another common emblem was the sacrificial tripod, representing his prophetic powers. The Pythian Games were held in Apollo's honor every four years at Delphi. The bay laurel plant was used in expiatory sacrifices and in making the crown of victory at these games. The palm tree was also sacred to Apollo because he had been born under one in Delos. Animals sacred to Apollo included wolves, dolphins, roe deer, swans, cicadas (symbolizing music and song), ravens, hawks, crows (Apollo had hawks and crows as his messengers), snakes (referencing Apollo's function as the god of prophecy), mice and griffins, mythical eagle–lion hybrids of Eastern origin. Homer and Porphyry wrote that Apollo had a hawk as his messenger. In many myths Apollo is transformed into a hawk. In addition, Claudius Aelianus wrote that in Ancient Egypt people believed that hawks were sacred to the god and that according to the ministers of Apollo in Egypt there were certain men called "hawk-keepers" (ἱερακοβοσκοί) who fed and tended the hawks belonging to the god. Eusebius wrote that the second appearance of the moon is held sacred in the city of Apollo in Egypt and that the city's symbol is a man with a hawklike face (Horus). Claudius Aelianus wrote that Egyptians called Apollo Horus in their own language. As god of colonization, Apollo gave oracular guidance on colonies, especially during the height of colonization, 750–550 BCE. According to Greek tradition, he helped Cretan or Arcadian colonists found the city of Troy. However, this story may reflect a cultural influence which had the reverse direction: Hittite cuneiform texts mention an Asia Minor god called Appaliunas or Apalunas in connection with the city of Wilusa attested in Hittite inscriptions, which is now generally regarded as being identical with the Greek Ilion by most scholars. In this interpretation, Apollo's title of Lykegenes can simply be read as "born in Lycia", which effectively severs the god's supposed link with wolves (possibly a folk etymology). In literary contexts, Apollo represents harmony, order, and reason—characteristics contrasted with those of Dionysus, god of wine, who represents ecstasy and disorder. The contrast between the roles of these gods is reflected in the adjectives Apollonian and Dionysian. However, the Greeks thought of the two qualities as complementary: the two gods are brothers, and when Apollo at winter left for Hyperborea, he would leave the Delphic oracle to Dionysus.

This contrast appears to be shown on the two sides of the Borghese Vase. Apollo is often associated with the Golden Mean. This is the Greek ideal of moderation and a virtue that opposes gluttony. Apollo in the arts Apollo is a common theme in Greek and Roman art and also in the art of the Renaissance. The earliest Greek word for a statue is "delight" (, agalma), and the sculptors tried to create forms which would inspire such guiding vision. Greek art puts into Apollo the highest degree of power and beauty that can be imagined. The sculptors derived this from observations on human beings, but they also embodied in concrete form, issues beyond the reach of ordinary thought. The naked bodies of the statues are associated with the cult of the body that was essentially a religious activity. The muscular frames and limbs combined with slim waists indicate the Greek desire for health, and the physical capacity which was necessary in the hard Greek environment. The statues of Apollo embody beauty, balance and inspire awe before the beauty of the world. Archaic sculpture Numerous free-standing statues of male youths from Archaic Greece exist, and were once thought to be representations of Apollo, though later discoveries indicated that many represented mortals. In 1895, V. I. Leonardos proposed the term kouros ("male youth") to refer to those from Keratea; this usage was later expanded by Henri Lechat in 1904 to cover all statues of this format. The earliest examples of life-sized statues of Apollo may be two figures from the Ionic sanctuary on the island of Delos. Such statues were found across the Greek speaking world, the preponderance of these were found at the sanctuaries of Apollo with more than one hundred from the sanctuary of Apollo Ptoios, Boeotia alone. Significantly more rare are the life-sized bronze statues. One of the few originals which survived into the present day—so rare that its discovery in 1959 was described as "a miracle" by Ernst Homann-Wedeking—is the masterpiece bronze, Piraeus Apollo. It was found in Piraeus, a port city close to Athens, and is believed to have come from north-eastern Peloponnesus. It is the only surviving large-scale Peloponnesian statue. Classical sculpture The famous Apollo of Mantua and its variants are early forms of the Apollo Citharoedus statue type, in which the god holds the cithara, a sophisticated seven-stringed variant of the lyre, in his left arm. While none of the Greek originals have survived, several Roman copies from approximately the late 1st or early 2nd century exist. Other notable forms are the Apollo Citharoedus and the Apollo Barberini. Hellenistic Greece-Rome Apollo as a handsome beardless young man, is often depicted with a cithara (as Apollo Citharoedus) or bow in his hand, or reclining on a tree (the Apollo Lykeios and Apollo Sauroctonos types).

This contrast appears to be shown on the two sides of the Borghese Vase. Apollo is often associated with the Golden Mean. This is the Greek ideal of moderation and a virtue that opposes gluttony. Apollo in the arts Apollo is a common theme in Greek and Roman art and also in the art of the Renaissance. The earliest Greek word for a statue is "delight" (, agalma), and the sculptors tried to create forms which would inspire such guiding vision. Greek art puts into Apollo the highest degree of power and beauty that can be imagined. The sculptors derived this from observations on human beings, but they also embodied in concrete form, issues beyond the reach of ordinary thought. The naked bodies of the statues are associated with the cult of the body that was essentially a religious activity. The muscular frames and limbs combined with slim waists indicate the Greek desire for health, and the physical capacity which was necessary in the hard Greek environment. The statues of Apollo embody beauty, balance and inspire awe before the beauty of the world. Archaic sculpture Numerous free-standing statues of male youths from Archaic Greece exist, and were once thought to be representations of Apollo, though later discoveries indicated that many represented mortals. In 1895, V. I. Leonardos proposed the term kouros ("male youth") to refer to those from Keratea; this usage was later expanded by Henri Lechat in 1904 to cover all statues of this format. The earliest examples of life-sized statues of Apollo may be two figures from the Ionic sanctuary on the island of Delos. Such statues were found across the Greek speaking world, the preponderance of these were found at the sanctuaries of Apollo with more than one hundred from the sanctuary of Apollo Ptoios, Boeotia alone. Significantly more rare are the life-sized bronze statues. One of the few originals which survived into the present day—so rare that its discovery in 1959 was described as "a miracle" by Ernst Homann-Wedeking—is the masterpiece bronze, Piraeus Apollo. It was found in Piraeus, a port city close to Athens, and is believed to have come from north-eastern Peloponnesus. It is the only surviving large-scale Peloponnesian statue. Classical sculpture The famous Apollo of Mantua and its variants are early forms of the Apollo Citharoedus statue type, in which the god holds the cithara, a sophisticated seven-stringed variant of the lyre, in his left arm. While none of the Greek originals have survived, several Roman copies from approximately the late 1st or early 2nd century exist. Other notable forms are the Apollo Citharoedus and the Apollo Barberini. Hellenistic Greece-Rome Apollo as a handsome beardless young man, is often depicted with a cithara (as Apollo Citharoedus) or bow in his hand, or reclining on a tree (the Apollo Lykeios and Apollo Sauroctonos types).

This contrast appears to be shown on the two sides of the Borghese Vase. Apollo is often associated with the Golden Mean. This is the Greek ideal of moderation and a virtue that opposes gluttony. Apollo in the arts Apollo is a common theme in Greek and Roman art and also in the art of the Renaissance. The earliest Greek word for a statue is "delight" (, agalma), and the sculptors tried to create forms which would inspire such guiding vision. Greek art puts into Apollo the highest degree of power and beauty that can be imagined. The sculptors derived this from observations on human beings, but they also embodied in concrete form, issues beyond the reach of ordinary thought. The naked bodies of the statues are associated with the cult of the body that was essentially a religious activity. The muscular frames and limbs combined with slim waists indicate the Greek desire for health, and the physical capacity which was necessary in the hard Greek environment. The statues of Apollo embody beauty, balance and inspire awe before the beauty of the world. Archaic sculpture Numerous free-standing statues of male youths from Archaic Greece exist, and were once thought to be representations of Apollo, though later discoveries indicated that many represented mortals. In 1895, V. I. Leonardos proposed the term kouros ("male youth") to refer to those from Keratea; this usage was later expanded by Henri Lechat in 1904 to cover all statues of this format. The earliest examples of life-sized statues of Apollo may be two figures from the Ionic sanctuary on the island of Delos. Such statues were found across the Greek speaking world, the preponderance of these were found at the sanctuaries of Apollo with more than one hundred from the sanctuary of Apollo Ptoios, Boeotia alone. Significantly more rare are the life-sized bronze statues. One of the few originals which survived into the present day—so rare that its discovery in 1959 was described as "a miracle" by Ernst Homann-Wedeking—is the masterpiece bronze, Piraeus Apollo. It was found in Piraeus, a port city close to Athens, and is believed to have come from north-eastern Peloponnesus. It is the only surviving large-scale Peloponnesian statue. Classical sculpture The famous Apollo of Mantua and its variants are early forms of the Apollo Citharoedus statue type, in which the god holds the cithara, a sophisticated seven-stringed variant of the lyre, in his left arm. While none of the Greek originals have survived, several Roman copies from approximately the late 1st or early 2nd century exist. Other notable forms are the Apollo Citharoedus and the Apollo Barberini. Hellenistic Greece-Rome Apollo as a handsome beardless young man, is often depicted with a cithara (as Apollo Citharoedus) or bow in his hand, or reclining on a tree (the Apollo Lykeios and Apollo Sauroctonos types).

The Apollo Belvedere is a marble sculpture that was rediscovered in the late 15th century; for centuries it epitomized the ideals of Classical Antiquity for Europeans, from the Renaissance through the 19th century. The marble is a Hellenistic or Roman copy of a bronze original by the Greek sculptor Leochares, made between 350 and 325 BCE. The life-size so-called "Adonis" found in 1780 on the site of a villa suburbana near the Via Labicana in the Roman suburb of Centocelle is identified as an Apollo by modern scholars. In the late 2nd century CE floor mosaic from El Djem, Roman Thysdrus, he is identifiable as Apollo Helios by his effulgent halo, though now even a god's divine nakedness is concealed by his cloak, a mark of increasing conventions of modesty in the later Empire. Another haloed Apollo in mosaic, from Hadrumentum, is in the museum at Sousse. The conventions of this representation, head tilted, lips slightly parted, large-eyed, curling hair cut in locks grazing the neck, were developed in the 3rd century BCE to depict Alexander the Great. Some time after this mosaic was executed, the earliest depictions of Christ would also be beardless and haloed. Modern reception Apollo often appears in modern and popular culture due to his status as the god of music, dance and poetry. Postclassical art and literature Dance and music Apollo has featured in dance and music in modern culture. Percy Bysshe Shelley composed a "Hymn of Apollo" (1820), and the god's instruction of the Muses formed the subject of Igor Stravinsky's Apollon musagète (1927–1928). In 1978, the Canadian band Rush released an album with songs "Apollo: Bringer of Wisdom"/"Dionysus: Bringer of Love". Books Apollo been portrayed in modern literature, such as when Charles Handy, in Gods of Management (1978) uses Greek gods as a metaphor to portray various types of organizational culture. Apollo represents a 'role' culture where order, reason, and bureaucracy prevail. In 2016, author Rick Riordan published the first book in the Trials of Apollo series, publishing four other books in the series in 2017, 2018, 2019 and 2020. Film Apollo has been depicted in modern films—for instance, by Keith David in the 1997 animated feature film Hercules, by Luke Evans in the 2010 action film Clash of the Titans, and by Dimitri Lekkos in the 2010 film Percy Jackson & the Olympians: The Lightning Thief. Video games Apollo has appeared in many modern video games. Apollo appears as a minor character in Santa Monica Studio's 2010 action-adventure game God of War III with his bow being used by Peirithous. He also appears in the 2014 Hi-Rez Studios Multiplayer Online Battle Arena game Smite as a playable character. Psychology and philosophy In philosophical discussion of the arts, a distinction is sometimes made between the Apollonian and Dionysian impulses where the former is concerned with imposing intellectual order and the latter with chaotic creativity. Friedrich Nietzsche argued that a fusion of the two was most desirable.

The Apollo Belvedere is a marble sculpture that was rediscovered in the late 15th century; for centuries it epitomized the ideals of Classical Antiquity for Europeans, from the Renaissance through the 19th century. The marble is a Hellenistic or Roman copy of a bronze original by the Greek sculptor Leochares, made between 350 and 325 BCE. The life-size so-called "Adonis" found in 1780 on the site of a villa suburbana near the Via Labicana in the Roman suburb of Centocelle is identified as an Apollo by modern scholars. In the late 2nd century CE floor mosaic from El Djem, Roman Thysdrus, he is identifiable as Apollo Helios by his effulgent halo, though now even a god's divine nakedness is concealed by his cloak, a mark of increasing conventions of modesty in the later Empire. Another haloed Apollo in mosaic, from Hadrumentum, is in the museum at Sousse. The conventions of this representation, head tilted, lips slightly parted, large-eyed, curling hair cut in locks grazing the neck, were developed in the 3rd century BCE to depict Alexander the Great. Some time after this mosaic was executed, the earliest depictions of Christ would also be beardless and haloed. Modern reception Apollo often appears in modern and popular culture due to his status as the god of music, dance and poetry. Postclassical art and literature Dance and music Apollo has featured in dance and music in modern culture. Percy Bysshe Shelley composed a "Hymn of Apollo" (1820), and the god's instruction of the Muses formed the subject of Igor Stravinsky's Apollon musagète (1927–1928). In 1978, the Canadian band Rush released an album with songs "Apollo: Bringer of Wisdom"/"Dionysus: Bringer of Love". Books Apollo been portrayed in modern literature, such as when Charles Handy, in Gods of Management (1978) uses Greek gods as a metaphor to portray various types of organizational culture. Apollo represents a 'role' culture where order, reason, and bureaucracy prevail. In 2016, author Rick Riordan published the first book in the Trials of Apollo series, publishing four other books in the series in 2017, 2018, 2019 and 2020. Film Apollo has been depicted in modern films—for instance, by Keith David in the 1997 animated feature film Hercules, by Luke Evans in the 2010 action film Clash of the Titans, and by Dimitri Lekkos in the 2010 film Percy Jackson & the Olympians: The Lightning Thief. Video games Apollo has appeared in many modern video games. Apollo appears as a minor character in Santa Monica Studio's 2010 action-adventure game God of War III with his bow being used by Peirithous. He also appears in the 2014 Hi-Rez Studios Multiplayer Online Battle Arena game Smite as a playable character. Psychology and philosophy In philosophical discussion of the arts, a distinction is sometimes made between the Apollonian and Dionysian impulses where the former is concerned with imposing intellectual order and the latter with chaotic creativity. Friedrich Nietzsche argued that a fusion of the two was most desirable.

The Apollo Belvedere is a marble sculpture that was rediscovered in the late 15th century; for centuries it epitomized the ideals of Classical Antiquity for Europeans, from the Renaissance through the 19th century. The marble is a Hellenistic or Roman copy of a bronze original by the Greek sculptor Leochares, made between 350 and 325 BCE. The life-size so-called "Adonis" found in 1780 on the site of a villa suburbana near the Via Labicana in the Roman suburb of Centocelle is identified as an Apollo by modern scholars. In the late 2nd century CE floor mosaic from El Djem, Roman Thysdrus, he is identifiable as Apollo Helios by his effulgent halo, though now even a god's divine nakedness is concealed by his cloak, a mark of increasing conventions of modesty in the later Empire. Another haloed Apollo in mosaic, from Hadrumentum, is in the museum at Sousse. The conventions of this representation, head tilted, lips slightly parted, large-eyed, curling hair cut in locks grazing the neck, were developed in the 3rd century BCE to depict Alexander the Great. Some time after this mosaic was executed, the earliest depictions of Christ would also be beardless and haloed. Modern reception Apollo often appears in modern and popular culture due to his status as the god of music, dance and poetry. Postclassical art and literature Dance and music Apollo has featured in dance and music in modern culture. Percy Bysshe Shelley composed a "Hymn of Apollo" (1820), and the god's instruction of the Muses formed the subject of Igor Stravinsky's Apollon musagète (1927–1928). In 1978, the Canadian band Rush released an album with songs "Apollo: Bringer of Wisdom"/"Dionysus: Bringer of Love". Books Apollo been portrayed in modern literature, such as when Charles Handy, in Gods of Management (1978) uses Greek gods as a metaphor to portray various types of organizational culture. Apollo represents a 'role' culture where order, reason, and bureaucracy prevail. In 2016, author Rick Riordan published the first book in the Trials of Apollo series, publishing four other books in the series in 2017, 2018, 2019 and 2020. Film Apollo has been depicted in modern films—for instance, by Keith David in the 1997 animated feature film Hercules, by Luke Evans in the 2010 action film Clash of the Titans, and by Dimitri Lekkos in the 2010 film Percy Jackson & the Olympians: The Lightning Thief. Video games Apollo has appeared in many modern video games. Apollo appears as a minor character in Santa Monica Studio's 2010 action-adventure game God of War III with his bow being used by Peirithous. He also appears in the 2014 Hi-Rez Studios Multiplayer Online Battle Arena game Smite as a playable character. Psychology and philosophy In philosophical discussion of the arts, a distinction is sometimes made between the Apollonian and Dionysian impulses where the former is concerned with imposing intellectual order and the latter with chaotic creativity. Friedrich Nietzsche argued that a fusion of the two was most desirable.

Psychologist Carl Jung's Apollo archetype represents what he saw as the disposition in people to over-intellectualise and maintain emotional distance. Spaceflight In spaceflight, the 1960s and 1970s NASA program for orbiting and landing astronauts on the Moon was named after Apollo, by NASA manager Abe Silverstein: "Apollo riding his chariot across the Sun was appropriate to the grand scale of the proposed program." Genealogy See also Family tree of the Greek gods Dryad Epirus Phoebus (disambiguation) Sibylline oracles Tegyra Temple of Apollo (disambiguation) Notes References Sources Primary sources Aelian, On Animals, Volume II: Books 6-11. Translated by A. F. Scholfield. Loeb Classical Library 447. Cambridge, MA: Harvard University Press, 1958. Aeschylus, The Eumenides in Aeschylus, with an English translation by Herbert Weir Smyth, Ph. D. in two volumes, Vol 2, Cambridge, Massachusetts, Harvard University Press, 1926, Online version at the Perseus Digital Library. Antoninus Liberalis, The Metamorphoses of Antoninus Liberalis translated by Francis Celoria (Routledge 1992). Online version at the Topos Text Project. Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Online version at the Perseus Digital Library. Apollonius of Rhodes, Apollonius Rhodius: the Argonautica, translated by Robert Cooper Seaton, W. Heinemann, 1912. Internet Archive. Callimachus, Callimachus and Lycophron with an English Translation by A. W. Mair; Aratus, with an English Translation by G. R. Mair, London: W. Heinemann, New York: G. P. Putnam 1921. Online version at Harvard University Press. Internet Archive. Cicero, Marcus Tullius, De Natura Deorum in Cicero in Twenty-eight Volumes, XIX De Natura Deorum; Academica, with an english translation by H. Rackham, Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, Ltd, 1967. Internet Archive. Diodorus Siculus, Library of History, Volume III: Books 4.59-8, translated by C. H. Oldfather, Loeb Classical Library No. 340. Cambridge, Massachusetts, Harvard University Press, 1939. . Online version at Harvard University Press. Online version by Bill Thayer. Herodotus, Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920. Online version available at The Perseus Digital Library. Hesiod, Theogony, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homeric Hymn 3 to Apollo in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homeric Hymn 4 to Hermes, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homer, The Iliad with an English Translation by A.T. Murray, PhD in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library. Homer; The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes.

Psychologist Carl Jung's Apollo archetype represents what he saw as the disposition in people to over-intellectualise and maintain emotional distance. Spaceflight In spaceflight, the 1960s and 1970s NASA program for orbiting and landing astronauts on the Moon was named after Apollo, by NASA manager Abe Silverstein: "Apollo riding his chariot across the Sun was appropriate to the grand scale of the proposed program." Genealogy See also Family tree of the Greek gods Dryad Epirus Phoebus (disambiguation) Sibylline oracles Tegyra Temple of Apollo (disambiguation) Notes References Sources Primary sources Aelian, On Animals, Volume II: Books 6-11. Translated by A. F. Scholfield. Loeb Classical Library 447. Cambridge, MA: Harvard University Press, 1958. Aeschylus, The Eumenides in Aeschylus, with an English translation by Herbert Weir Smyth, Ph. D. in two volumes, Vol 2, Cambridge, Massachusetts, Harvard University Press, 1926, Online version at the Perseus Digital Library. Antoninus Liberalis, The Metamorphoses of Antoninus Liberalis translated by Francis Celoria (Routledge 1992). Online version at the Topos Text Project. Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Online version at the Perseus Digital Library. Apollonius of Rhodes, Apollonius Rhodius: the Argonautica, translated by Robert Cooper Seaton, W. Heinemann, 1912. Internet Archive. Callimachus, Callimachus and Lycophron with an English Translation by A. W. Mair; Aratus, with an English Translation by G. R. Mair, London: W. Heinemann, New York: G. P. Putnam 1921. Online version at Harvard University Press. Internet Archive. Cicero, Marcus Tullius, De Natura Deorum in Cicero in Twenty-eight Volumes, XIX De Natura Deorum; Academica, with an english translation by H. Rackham, Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, Ltd, 1967. Internet Archive. Diodorus Siculus, Library of History, Volume III: Books 4.59-8, translated by C. H. Oldfather, Loeb Classical Library No. 340. Cambridge, Massachusetts, Harvard University Press, 1939. . Online version at Harvard University Press. Online version by Bill Thayer. Herodotus, Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920. Online version available at The Perseus Digital Library. Hesiod, Theogony, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homeric Hymn 3 to Apollo in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homeric Hymn 4 to Hermes, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homer, The Iliad with an English Translation by A.T. Murray, PhD in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library. Homer; The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes.

Psychologist Carl Jung's Apollo archetype represents what he saw as the disposition in people to over-intellectualise and maintain emotional distance. Spaceflight In spaceflight, the 1960s and 1970s NASA program for orbiting and landing astronauts on the Moon was named after Apollo, by NASA manager Abe Silverstein: "Apollo riding his chariot across the Sun was appropriate to the grand scale of the proposed program." Genealogy See also Family tree of the Greek gods Dryad Epirus Phoebus (disambiguation) Sibylline oracles Tegyra Temple of Apollo (disambiguation) Notes References Sources Primary sources Aelian, On Animals, Volume II: Books 6-11. Translated by A. F. Scholfield. Loeb Classical Library 447. Cambridge, MA: Harvard University Press, 1958. Aeschylus, The Eumenides in Aeschylus, with an English translation by Herbert Weir Smyth, Ph. D. in two volumes, Vol 2, Cambridge, Massachusetts, Harvard University Press, 1926, Online version at the Perseus Digital Library. Antoninus Liberalis, The Metamorphoses of Antoninus Liberalis translated by Francis Celoria (Routledge 1992). Online version at the Topos Text Project. Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Online version at the Perseus Digital Library. Apollonius of Rhodes, Apollonius Rhodius: the Argonautica, translated by Robert Cooper Seaton, W. Heinemann, 1912. Internet Archive. Callimachus, Callimachus and Lycophron with an English Translation by A. W. Mair; Aratus, with an English Translation by G. R. Mair, London: W. Heinemann, New York: G. P. Putnam 1921. Online version at Harvard University Press. Internet Archive. Cicero, Marcus Tullius, De Natura Deorum in Cicero in Twenty-eight Volumes, XIX De Natura Deorum; Academica, with an english translation by H. Rackham, Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, Ltd, 1967. Internet Archive. Diodorus Siculus, Library of History, Volume III: Books 4.59-8, translated by C. H. Oldfather, Loeb Classical Library No. 340. Cambridge, Massachusetts, Harvard University Press, 1939. . Online version at Harvard University Press. Online version by Bill Thayer. Herodotus, Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920. Online version available at The Perseus Digital Library. Hesiod, Theogony, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homeric Hymn 3 to Apollo in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homeric Hymn 4 to Hermes, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. Homer, The Iliad with an English Translation by A.T. Murray, PhD in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library. Homer; The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes.

Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library. Hyginus, Gaius Julius, De Astronomica, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText. Hyginus, Gaius Julius, Fabulae, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText. Livy, The History of Rome, Books I and II With An English Translation. Cambridge. Cambridge, Mass., Harvard University Press; London, William Heinemann, Ltd. 1919. Nonnus, Dionysiaca; translated by Rouse, W H D, I Books I-XV. Loeb Classical Library No. 344, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive Nonnus, Dionysiaca; translated by Rouse, W H D, II Books XVI-XXXV. Loeb Classical Library No. 345, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive Statius, Thebaid. Translated by Mozley, J H. Loeb Classical Library Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. Strabo, The Geography of Strabo. Edition by H.L. Jones. Cambridge, Mass. : Harvard University Press; London: William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library. Sophocles, Oedipus Rex Palaephatus, On Unbelievable Tales 46. Hyacinthus (330 BCE) Ovid, Metamorphoses, Brookes More, Boston, Cornhill Publishing Co. 1922. Online version at the Perseus Digital Library. 10. 162–219 (1–8 CE) Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library. Philostratus the Elder, Imagines, in Philostratus the Elder, Imagines. Philostratus the Younger, Imagines. Callistratus, Descriptions. Translated by Arthur Fairbanks. Loeb Classical Library No. 256. Cambridge, Massachusetts: Harvard University Press, 1931. . Online version at Harvard University Press. Internet Archive 1926 edition. i.24 Hyacinthus (170–245 CE) Philostratus the Younger, Imagines, in Philostratus the Elder, Imagines. Philostratus the Younger, Imagines. Callistratus, Descriptions. Translated by Arthur Fairbanks. Loeb Classical Library No. 256. Cambridge, Massachusetts: Harvard University Press, 1931. . Online version at Harvard University Press. Internet Archive 1926 edition. 14. Hyacinthus (170–245 CE) Pindar, Odes, Diane Arnson Svarlien. 1990. Online version at the Perseus Digital Library. Plutarch. Lives, Volume I: Theseus and Romulus. Lycurgus and Numa. Solon and Publicola. Translated by Bernadotte Perrin. Loeb Classical Library No. 46. Cambridge, Massachusetts: Harvard University Press, 1914. . Online version at Harvard University Press. Numa at the Perseus Digital Library. Pseudo-Plutarch, De fluviis, in Plutarch's morals, Volume V, edited and translated by William Watson Goodwin, Boston: Little, Brown & Co., 1874. Online version at the Perseus Digital Library. Lucian, Dialogues of the Dead. Dialogues of the Sea-Gods. Dialogues of the Gods. Dialogues of the Courtesans, translated by M. D. MacLeod, Loeb Classical Library No. 431, Cambridge, Massachusetts, Harvard University Press, 1961. . Online version at Harvard University Press. Internet Archive. First Vatican Mythographer, 197. Thamyris et Musae Tzetzes, John, Chiliades, editor Gottlieb Kiessling, F.C.G. Vogel, 1826. Google Books.

Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library. Hyginus, Gaius Julius, De Astronomica, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText. Hyginus, Gaius Julius, Fabulae, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText. Livy, The History of Rome, Books I and II With An English Translation. Cambridge. Cambridge, Mass., Harvard University Press; London, William Heinemann, Ltd. 1919. Nonnus, Dionysiaca; translated by Rouse, W H D, I Books I-XV. Loeb Classical Library No. 344, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive Nonnus, Dionysiaca; translated by Rouse, W H D, II Books XVI-XXXV. Loeb Classical Library No. 345, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive Statius, Thebaid. Translated by Mozley, J H. Loeb Classical Library Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. Strabo, The Geography of Strabo. Edition by H.L. Jones. Cambridge, Mass. : Harvard University Press; London: William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library. Sophocles, Oedipus Rex Palaephatus, On Unbelievable Tales 46. Hyacinthus (330 BCE) Ovid, Metamorphoses, Brookes More, Boston, Cornhill Publishing Co. 1922. Online version at the Perseus Digital Library. 10. 162–219 (1–8 CE) Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library. Philostratus the Elder, Imagines, in Philostratus the Elder, Imagines. Philostratus the Younger, Imagines. Callistratus, Descriptions. Translated by Arthur Fairbanks. Loeb Classical Library No. 256. Cambridge, Massachusetts: Harvard University Press, 1931. . Online version at Harvard University Press. Internet Archive 1926 edition. i.24 Hyacinthus (170–245 CE) Philostratus the Younger, Imagines, in Philostratus the Elder, Imagines. Philostratus the Younger, Imagines. Callistratus, Descriptions. Translated by Arthur Fairbanks. Loeb Classical Library No. 256. Cambridge, Massachusetts: Harvard University Press, 1931. . Online version at Harvard University Press. Internet Archive 1926 edition. 14. Hyacinthus (170–245 CE) Pindar, Odes, Diane Arnson Svarlien. 1990. Online version at the Perseus Digital Library. Plutarch. Lives, Volume I: Theseus and Romulus. Lycurgus and Numa. Solon and Publicola. Translated by Bernadotte Perrin. Loeb Classical Library No. 46. Cambridge, Massachusetts: Harvard University Press, 1914. . Online version at Harvard University Press. Numa at the Perseus Digital Library. Pseudo-Plutarch, De fluviis, in Plutarch's morals, Volume V, edited and translated by William Watson Goodwin, Boston: Little, Brown & Co., 1874. Online version at the Perseus Digital Library. Lucian, Dialogues of the Dead. Dialogues of the Sea-Gods. Dialogues of the Gods. Dialogues of the Courtesans, translated by M. D. MacLeod, Loeb Classical Library No. 431, Cambridge, Massachusetts, Harvard University Press, 1961. . Online version at Harvard University Press. Internet Archive. First Vatican Mythographer, 197. Thamyris et Musae Tzetzes, John, Chiliades, editor Gottlieb Kiessling, F.C.G. Vogel, 1826. Google Books.

Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library. Hyginus, Gaius Julius, De Astronomica, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText. Hyginus, Gaius Julius, Fabulae, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText. Livy, The History of Rome, Books I and II With An English Translation. Cambridge. Cambridge, Mass., Harvard University Press; London, William Heinemann, Ltd. 1919. Nonnus, Dionysiaca; translated by Rouse, W H D, I Books I-XV. Loeb Classical Library No. 344, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive Nonnus, Dionysiaca; translated by Rouse, W H D, II Books XVI-XXXV. Loeb Classical Library No. 345, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1940. Internet Archive Statius, Thebaid. Translated by Mozley, J H. Loeb Classical Library Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. Strabo, The Geography of Strabo. Edition by H.L. Jones. Cambridge, Mass. : Harvard University Press; London: William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library. Sophocles, Oedipus Rex Palaephatus, On Unbelievable Tales 46. Hyacinthus (330 BCE) Ovid, Metamorphoses, Brookes More, Boston, Cornhill Publishing Co. 1922. Online version at the Perseus Digital Library. 10. 162–219 (1–8 CE) Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library. Philostratus the Elder, Imagines, in Philostratus the Elder, Imagines. Philostratus the Younger, Imagines. Callistratus, Descriptions. Translated by Arthur Fairbanks. Loeb Classical Library No. 256. Cambridge, Massachusetts: Harvard University Press, 1931. . Online version at Harvard University Press. Internet Archive 1926 edition. i.24 Hyacinthus (170–245 CE) Philostratus the Younger, Imagines, in Philostratus the Elder, Imagines. Philostratus the Younger, Imagines. Callistratus, Descriptions. Translated by Arthur Fairbanks. Loeb Classical Library No. 256. Cambridge, Massachusetts: Harvard University Press, 1931. . Online version at Harvard University Press. Internet Archive 1926 edition. 14. Hyacinthus (170–245 CE) Pindar, Odes, Diane Arnson Svarlien. 1990. Online version at the Perseus Digital Library. Plutarch. Lives, Volume I: Theseus and Romulus. Lycurgus and Numa. Solon and Publicola. Translated by Bernadotte Perrin. Loeb Classical Library No. 46. Cambridge, Massachusetts: Harvard University Press, 1914. . Online version at Harvard University Press. Numa at the Perseus Digital Library. Pseudo-Plutarch, De fluviis, in Plutarch's morals, Volume V, edited and translated by William Watson Goodwin, Boston: Little, Brown & Co., 1874. Online version at the Perseus Digital Library. Lucian, Dialogues of the Dead. Dialogues of the Sea-Gods. Dialogues of the Gods. Dialogues of the Courtesans, translated by M. D. MacLeod, Loeb Classical Library No. 431, Cambridge, Massachusetts, Harvard University Press, 1961. . Online version at Harvard University Press. Internet Archive. First Vatican Mythographer, 197. Thamyris et Musae Tzetzes, John, Chiliades, editor Gottlieb Kiessling, F.C.G. Vogel, 1826. Google Books.

(English translation: Book I by Ana Untila; Books II–IV, by Gary Berkowitz; Books V–VI by Konstantino Ramiotis; Books VII–VIII by Vasiliki Dogani; Books IX–X by Jonathan Alexander; Books XII–XIII by Nikolaos Giallousis. Internet Archive). Valerius Flaccus, Argonautica, translated by J. H. Mozley, Loeb Classical Library No. 286. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. . Online version at Harvard University Press. Online translated text available at theoi.com. Vergil, Aeneid. Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library. Secondary sources Athanassakis, Apostolos N., and Benjamin M. Wolkow, The Orphic Hymns, Johns Hopkins University Press; owlerirst Printing edition (May 29, 2013). . Google Books. M. Bieber, 1964. Alexander the Great in Greek and Roman Art. Chicago. Hugh Bowden, 2005. Classical Athens and the Delphic Oracle: Divination and Democracy. Cambridge University Press. Walter Burkert, 1985. Greek Religion (Harvard University Press) III.2.5 passim Fontenrose, Joseph Eddy, Python: A Study of Delphic Myth and Its Origins, University of California Press, 1959. . Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: (Vol. 1), (Vol. 2). Miranda J. Green, 1997. Dictionary of Celtic Myth and Legend, Thames and Hudson. Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. . Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, . Google Books. Karl Kerenyi, 1953. Apollon: Studien über Antiken Religion und Humanität revised edition. Kerényi, Karl 1951, The Gods of the Greeks, Thames and Hudson, London. Mertens, Dieter; Schutzenberger, Margareta. Città e monumenti dei Greci d'Occidente: dalla colonizzazione alla crisi di fine V secolo a.C.. Roma L'Erma di Bretschneider, 2006. . Martin Nilsson, 1955. Die Geschichte der Griechische Religion, vol. I. C.H. Beck. Parada, Carlos, Genealogical Guide to Greek Mythology, Jonsered, Paul Åströms Förlag, 1993. . Pauly–Wissowa, Realencyclopädie der klassischen Altertumswissenschaft: II, "Apollon". The best repertory of cult sites (Burkert). Peck, Harry Thurston, Harpers Dictionary of Classical Antiquities, New York. Harper and Brothers. 1898. Online version at the Perseus Digital Library. Pfeiff, K.A., 1943. Apollon: Wandlung seines Bildes in der griechischen Kunst. Traces the changing iconography of Apollo. D.S.Robertson (1945) A handbook of Greek and Roman Architecture Cambridge University Press Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Apollo" Smith, William, A Dictionary of Greek and Roman Antiquities. William Smith, LLD. William Wayte. G. E. Marindin. Albemarle Street, London. John Murray. 1890. Online version at the Perseus Digital Library. Spivey Nigel (1997) Greek art Phaedon Press Ltd.

(English translation: Book I by Ana Untila; Books II–IV, by Gary Berkowitz; Books V–VI by Konstantino Ramiotis; Books VII–VIII by Vasiliki Dogani; Books IX–X by Jonathan Alexander; Books XII–XIII by Nikolaos Giallousis. Internet Archive). Valerius Flaccus, Argonautica, translated by J. H. Mozley, Loeb Classical Library No. 286. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. . Online version at Harvard University Press. Online translated text available at theoi.com. Vergil, Aeneid. Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library. Secondary sources Athanassakis, Apostolos N., and Benjamin M. Wolkow, The Orphic Hymns, Johns Hopkins University Press; owlerirst Printing edition (May 29, 2013). . Google Books. M. Bieber, 1964. Alexander the Great in Greek and Roman Art. Chicago. Hugh Bowden, 2005. Classical Athens and the Delphic Oracle: Divination and Democracy. Cambridge University Press. Walter Burkert, 1985. Greek Religion (Harvard University Press) III.2.5 passim Fontenrose, Joseph Eddy, Python: A Study of Delphic Myth and Its Origins, University of California Press, 1959. . Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: (Vol. 1), (Vol. 2). Miranda J. Green, 1997. Dictionary of Celtic Myth and Legend, Thames and Hudson. Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. . Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, . Google Books. Karl Kerenyi, 1953. Apollon: Studien über Antiken Religion und Humanität revised edition. Kerényi, Karl 1951, The Gods of the Greeks, Thames and Hudson, London. Mertens, Dieter; Schutzenberger, Margareta. Città e monumenti dei Greci d'Occidente: dalla colonizzazione alla crisi di fine V secolo a.C.. Roma L'Erma di Bretschneider, 2006. . Martin Nilsson, 1955. Die Geschichte der Griechische Religion, vol. I. C.H. Beck. Parada, Carlos, Genealogical Guide to Greek Mythology, Jonsered, Paul Åströms Förlag, 1993. . Pauly–Wissowa, Realencyclopädie der klassischen Altertumswissenschaft: II, "Apollon". The best repertory of cult sites (Burkert). Peck, Harry Thurston, Harpers Dictionary of Classical Antiquities, New York. Harper and Brothers. 1898. Online version at the Perseus Digital Library. Pfeiff, K.A., 1943. Apollon: Wandlung seines Bildes in der griechischen Kunst. Traces the changing iconography of Apollo. D.S.Robertson (1945) A handbook of Greek and Roman Architecture Cambridge University Press Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Apollo" Smith, William, A Dictionary of Greek and Roman Antiquities. William Smith, LLD. William Wayte. G. E. Marindin. Albemarle Street, London. John Murray. 1890. Online version at the Perseus Digital Library. Spivey Nigel (1997) Greek art Phaedon Press Ltd.

(English translation: Book I by Ana Untila; Books II–IV, by Gary Berkowitz; Books V–VI by Konstantino Ramiotis; Books VII–VIII by Vasiliki Dogani; Books IX–X by Jonathan Alexander; Books XII–XIII by Nikolaos Giallousis. Internet Archive). Valerius Flaccus, Argonautica, translated by J. H. Mozley, Loeb Classical Library No. 286. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. . Online version at Harvard University Press. Online translated text available at theoi.com. Vergil, Aeneid. Theodore C. Williams. trans. Boston. Houghton Mifflin Co. 1910. Online version at the Perseus Digital Library. Secondary sources Athanassakis, Apostolos N., and Benjamin M. Wolkow, The Orphic Hymns, Johns Hopkins University Press; owlerirst Printing edition (May 29, 2013). . Google Books. M. Bieber, 1964. Alexander the Great in Greek and Roman Art. Chicago. Hugh Bowden, 2005. Classical Athens and the Delphic Oracle: Divination and Democracy. Cambridge University Press. Walter Burkert, 1985. Greek Religion (Harvard University Press) III.2.5 passim Fontenrose, Joseph Eddy, Python: A Study of Delphic Myth and Its Origins, University of California Press, 1959. . Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996, Two volumes: (Vol. 1), (Vol. 2). Miranda J. Green, 1997. Dictionary of Celtic Myth and Legend, Thames and Hudson. Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. . Hard, Robin, The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, . Google Books. Karl Kerenyi, 1953. Apollon: Studien über Antiken Religion und Humanität revised edition. Kerényi, Karl 1951, The Gods of the Greeks, Thames and Hudson, London. Mertens, Dieter; Schutzenberger, Margareta. Città e monumenti dei Greci d'Occidente: dalla colonizzazione alla crisi di fine V secolo a.C.. Roma L'Erma di Bretschneider, 2006. . Martin Nilsson, 1955. Die Geschichte der Griechische Religion, vol. I. C.H. Beck. Parada, Carlos, Genealogical Guide to Greek Mythology, Jonsered, Paul Åströms Förlag, 1993. . Pauly–Wissowa, Realencyclopädie der klassischen Altertumswissenschaft: II, "Apollon". The best repertory of cult sites (Burkert). Peck, Harry Thurston, Harpers Dictionary of Classical Antiquities, New York. Harper and Brothers. 1898. Online version at the Perseus Digital Library. Pfeiff, K.A., 1943. Apollon: Wandlung seines Bildes in der griechischen Kunst. Traces the changing iconography of Apollo. D.S.Robertson (1945) A handbook of Greek and Roman Architecture Cambridge University Press Smith, William; Dictionary of Greek and Roman Biography and Mythology, London (1873). "Apollo" Smith, William, A Dictionary of Greek and Roman Antiquities. William Smith, LLD. William Wayte. G. E. Marindin. Albemarle Street, London. John Murray. 1890. Online version at the Perseus Digital Library. Spivey Nigel (1997) Greek art Phaedon Press Ltd.

External links Apollo at the Greek Mythology Link, by Carlos Parada The Warburg Institute Iconographic Database: ca 1650 images of Apollo Beauty gods Health gods Knowledge gods Light deities Maintenance deities Music and singing gods Oracular gods Solar gods Greek gods Roman gods Dragonslayers Mythological Greek archers Mythological rapists Homosexuality and bisexuality deities Divine twins Deities in the Iliad Metamorphoses characters Characters in Greek mythology LGBT themes in Greek mythology Children of Zeus Characters in the Odyssey Characters in the Argonautica

External links Apollo at the Greek Mythology Link, by Carlos Parada The Warburg Institute Iconographic Database: ca 1650 images of Apollo Beauty gods Health gods Knowledge gods Light deities Maintenance deities Music and singing gods Oracular gods Solar gods Greek gods Roman gods Dragonslayers Mythological Greek archers Mythological rapists Homosexuality and bisexuality deities Divine twins Deities in the Iliad Metamorphoses characters Characters in Greek mythology LGBT themes in Greek mythology Children of Zeus Characters in the Odyssey Characters in the Argonautica

External links Apollo at the Greek Mythology Link, by Carlos Parada The Warburg Institute Iconographic Database: ca 1650 images of Apollo Beauty gods Health gods Knowledge gods Light deities Maintenance deities Music and singing gods Oracular gods Solar gods Greek gods Roman gods Dragonslayers Mythological Greek archers Mythological rapists Homosexuality and bisexuality deities Divine twins Deities in the Iliad Metamorphoses characters Characters in Greek mythology LGBT themes in Greek mythology Children of Zeus Characters in the Odyssey Characters in the Argonautica

Andre Agassi Andre Kirk Agassi ( ; born April 29, 1970) is an American former world No. 1 tennis player. He is an eight-time major champion and a 1996 Olympic gold medalist, as well as a runner-up in seven other Grand Slam tournaments. Agassi was the first man to win four Australian Open singles titles in the Open Era (though later surpassed by Novak Djokovic, who won his fifth title in 2015 and has since won the tournament nine times). Agassi is the second of five men to achieve the career Grand Slam in the Open Era and the fifth of eight overall to make the achievement. He is also the first of two men to achieve the career Golden Slam (career Grand Slam and Olympic gold medal), and the only man to win a career Super Slam (career Grand Slam, plus the Olympic gold medal and the year-end championships). Agassi was the first man to win all four singles majors on three different surfaces (hard, clay and grass), and remains the most recent American man to win the French Open (in 1999) and the Australian Open (in 2003). He also won 17 ATP Masters Series titles and was part of the winning Davis Cup teams in 1990, 1992 and 1995. Agassi reached the world No. 1 ranking for the first time in 1995 but was troubled by personal issues during the mid-to-late 1990s and sank to No. 141 in 1997, prompting many to believe that his career was over. Agassi returned to No. 1 in 1999 and enjoyed the most successful run of his career over the next four years. During his 20-plus year tour career, Agassi was known by the nickname "The Punisher". After suffering from sciatica caused by two bulging discs in his back, a spondylolisthesis (vertebral displacement) and a bone spur that interfered with the nerve, Agassi retired from professional tennis on September 3, 2006, after losing in the third round of the US Open. He is the founder of the Andre Agassi Charitable Foundation, which has raised over $60 million for at-risk children in Southern Nevada. In 2001, the Foundation opened the Andre Agassi College Preparatory Academy in Las Vegas, a K–12 public charter school for at-risk children. He has been married to fellow tennis player Steffi Graf since 2001. 1970–1985: Early life Andre Agassi was born in Las Vegas, Nevada, to Emmanuel "Mike" Agassi, a former Olympic boxer from Iran and American Elizabeth "Betty" Agassi (née Dudley). His father is of Armenian and Assyrian heritage. Andre Agassi's mother, Betty, is a breast cancer survivor. He has three older siblings – Rita (last wife of former number one Pancho Gonzales), Philip and Tami. Andre was given the middle name Kirk after Kirk Kerkorian, an Armenian American billionaire. Emmanuel Agassi, then a waiter at Tropicana Las Vegas, had met Kerkorian in 1963.

Andre Agassi Andre Kirk Agassi ( ; born April 29, 1970) is an American former world No. 1 tennis player. He is an eight-time major champion and a 1996 Olympic gold medalist, as well as a runner-up in seven other Grand Slam tournaments. Agassi was the first man to win four Australian Open singles titles in the Open Era (though later surpassed by Novak Djokovic, who won his fifth title in 2015 and has since won the tournament nine times). Agassi is the second of five men to achieve the career Grand Slam in the Open Era and the fifth of eight overall to make the achievement. He is also the first of two men to achieve the career Golden Slam (career Grand Slam and Olympic gold medal), and the only man to win a career Super Slam (career Grand Slam, plus the Olympic gold medal and the year-end championships). Agassi was the first man to win all four singles majors on three different surfaces (hard, clay and grass), and remains the most recent American man to win the French Open (in 1999) and the Australian Open (in 2003). He also won 17 ATP Masters Series titles and was part of the winning Davis Cup teams in 1990, 1992 and 1995. Agassi reached the world No. 1 ranking for the first time in 1995 but was troubled by personal issues during the mid-to-late 1990s and sank to No. 141 in 1997, prompting many to believe that his career was over. Agassi returned to No. 1 in 1999 and enjoyed the most successful run of his career over the next four years. During his 20-plus year tour career, Agassi was known by the nickname "The Punisher". After suffering from sciatica caused by two bulging discs in his back, a spondylolisthesis (vertebral displacement) and a bone spur that interfered with the nerve, Agassi retired from professional tennis on September 3, 2006, after losing in the third round of the US Open. He is the founder of the Andre Agassi Charitable Foundation, which has raised over $60 million for at-risk children in Southern Nevada. In 2001, the Foundation opened the Andre Agassi College Preparatory Academy in Las Vegas, a K–12 public charter school for at-risk children. He has been married to fellow tennis player Steffi Graf since 2001. 1970–1985: Early life Andre Agassi was born in Las Vegas, Nevada, to Emmanuel "Mike" Agassi, a former Olympic boxer from Iran and American Elizabeth "Betty" Agassi (née Dudley). His father is of Armenian and Assyrian heritage. Andre Agassi's mother, Betty, is a breast cancer survivor. He has three older siblings – Rita (last wife of former number one Pancho Gonzales), Philip and Tami. Andre was given the middle name Kirk after Kirk Kerkorian, an Armenian American billionaire. Emmanuel Agassi, then a waiter at Tropicana Las Vegas, had met Kerkorian in 1963.

At the age of 12, Agassi and his good friend and doubles partner, Roddy Parks, won the 1982 National Indoor Boys 14s Doubles Championship in Chicago. Agassi describes memorable experiences and juvenile pranks with Roddy in his book Open. When he was 13, Agassi was sent to Nick Bollettieri's Tennis Academy in Florida. He was meant to stay for only three months, because that was all his father could afford. After thirty minutes of watching Agassi play, Bollettieri, deeply impressed by his talent, called Mike and said: "Take your check back. He's here for free." Agassi then dropped out of school in the ninth grade to pursue a full-time tennis career. 1986–2006: Professional career 1986–1993: Breakthrough and the first major title Agassi turned professional at the age of 16 and competed in his first tournament at La Quinta, California. He won his first match against John Austin, but then lost his second match to Mats Wilander. By the end of 1986, Agassi was ranked No. 91. He won his first top-level singles title in 1987 at the Sul American Open in Itaparica and ended the year ranked No. 25. He won six additional tournaments in 1988 (Memphis, U.S. Men's Clay Court Championships, Forest Hills WCT, Stuttgart Outdoor, Volvo International and Livingston Open), and, by December of that year, he had surpassed US$1 million in career prize money after playing in just 43 tournaments—the fastest anyone in history had reached that level. During 1988, he also set the open-era record for most consecutive victories by a male teenager (a record that stood for 17 years until Rafael Nadal broke it in 2005). His year-end ranking was No. 3, behind second-ranked Ivan Lendl and top-ranked Mats Wilander. Both the Association of Tennis Professionals and Tennis magazine named Agassi the Most Improved Player of the Year for 1988. In addition to not playing the Australian Open (which later became his best Grand Slam event) for the first eight years of his career, Agassi chose not to play at Wimbledon from 1988 through 1990 and publicly stated that he did not wish to play there because of the event's traditionalism, particularly its "predominantly white" dress code to which players at the event are required to conform. Strong performances on the tour meant that Agassi was quickly tipped as a future Grand Slam champion. While still a teenager, he reached the semi-finals of both the French Open and the US Open in 1988 and made the US Open semi-finals in 1989. He began the 1990s with a series of near-misses. He reached his first Grand Slam final in 1990 at the French Open, where he was favored before losing in four sets to Andrés Gómez, which he later attributed in his book to worrying about his wig falling off during the match. He reached his second Grand Slam final of the year at the US Open, defeating defending champion Boris Becker in the semi-finals.

At the age of 12, Agassi and his good friend and doubles partner, Roddy Parks, won the 1982 National Indoor Boys 14s Doubles Championship in Chicago. Agassi describes memorable experiences and juvenile pranks with Roddy in his book Open. When he was 13, Agassi was sent to Nick Bollettieri's Tennis Academy in Florida. He was meant to stay for only three months, because that was all his father could afford. After thirty minutes of watching Agassi play, Bollettieri, deeply impressed by his talent, called Mike and said: "Take your check back. He's here for free." Agassi then dropped out of school in the ninth grade to pursue a full-time tennis career. 1986–2006: Professional career 1986–1993: Breakthrough and the first major title Agassi turned professional at the age of 16 and competed in his first tournament at La Quinta, California. He won his first match against John Austin, but then lost his second match to Mats Wilander. By the end of 1986, Agassi was ranked No. 91. He won his first top-level singles title in 1987 at the Sul American Open in Itaparica and ended the year ranked No. 25. He won six additional tournaments in 1988 (Memphis, U.S. Men's Clay Court Championships, Forest Hills WCT, Stuttgart Outdoor, Volvo International and Livingston Open), and, by December of that year, he had surpassed US$1 million in career prize money after playing in just 43 tournaments—the fastest anyone in history had reached that level. During 1988, he also set the open-era record for most consecutive victories by a male teenager (a record that stood for 17 years until Rafael Nadal broke it in 2005). His year-end ranking was No. 3, behind second-ranked Ivan Lendl and top-ranked Mats Wilander. Both the Association of Tennis Professionals and Tennis magazine named Agassi the Most Improved Player of the Year for 1988. In addition to not playing the Australian Open (which later became his best Grand Slam event) for the first eight years of his career, Agassi chose not to play at Wimbledon from 1988 through 1990 and publicly stated that he did not wish to play there because of the event's traditionalism, particularly its "predominantly white" dress code to which players at the event are required to conform. Strong performances on the tour meant that Agassi was quickly tipped as a future Grand Slam champion. While still a teenager, he reached the semi-finals of both the French Open and the US Open in 1988 and made the US Open semi-finals in 1989. He began the 1990s with a series of near-misses. He reached his first Grand Slam final in 1990 at the French Open, where he was favored before losing in four sets to Andrés Gómez, which he later attributed in his book to worrying about his wig falling off during the match. He reached his second Grand Slam final of the year at the US Open, defeating defending champion Boris Becker in the semi-finals.

At the age of 12, Agassi and his good friend and doubles partner, Roddy Parks, won the 1982 National Indoor Boys 14s Doubles Championship in Chicago. Agassi describes memorable experiences and juvenile pranks with Roddy in his book Open. When he was 13, Agassi was sent to Nick Bollettieri's Tennis Academy in Florida. He was meant to stay for only three months, because that was all his father could afford. After thirty minutes of watching Agassi play, Bollettieri, deeply impressed by his talent, called Mike and said: "Take your check back. He's here for free." Agassi then dropped out of school in the ninth grade to pursue a full-time tennis career. 1986–2006: Professional career 1986–1993: Breakthrough and the first major title Agassi turned professional at the age of 16 and competed in his first tournament at La Quinta, California. He won his first match against John Austin, but then lost his second match to Mats Wilander. By the end of 1986, Agassi was ranked No. 91. He won his first top-level singles title in 1987 at the Sul American Open in Itaparica and ended the year ranked No. 25. He won six additional tournaments in 1988 (Memphis, U.S. Men's Clay Court Championships, Forest Hills WCT, Stuttgart Outdoor, Volvo International and Livingston Open), and, by December of that year, he had surpassed US$1 million in career prize money after playing in just 43 tournaments—the fastest anyone in history had reached that level. During 1988, he also set the open-era record for most consecutive victories by a male teenager (a record that stood for 17 years until Rafael Nadal broke it in 2005). His year-end ranking was No. 3, behind second-ranked Ivan Lendl and top-ranked Mats Wilander. Both the Association of Tennis Professionals and Tennis magazine named Agassi the Most Improved Player of the Year for 1988. In addition to not playing the Australian Open (which later became his best Grand Slam event) for the first eight years of his career, Agassi chose not to play at Wimbledon from 1988 through 1990 and publicly stated that he did not wish to play there because of the event's traditionalism, particularly its "predominantly white" dress code to which players at the event are required to conform. Strong performances on the tour meant that Agassi was quickly tipped as a future Grand Slam champion. While still a teenager, he reached the semi-finals of both the French Open and the US Open in 1988 and made the US Open semi-finals in 1989. He began the 1990s with a series of near-misses. He reached his first Grand Slam final in 1990 at the French Open, where he was favored before losing in four sets to Andrés Gómez, which he later attributed in his book to worrying about his wig falling off during the match. He reached his second Grand Slam final of the year at the US Open, defeating defending champion Boris Becker in the semi-finals.

His opponent in the final was Pete Sampras; a year earlier, Agassi had crushed Sampras, after which time he told his coach that he felt bad for Sampras because he was never going to make it as a pro. Agassi lost the US Open final to Sampras in three sets. The rivalry between these two American players became the biggest one in tennis over the rest of the decade. Agassi ended 1990 on a high note as he helped the United States win its first Davis Cup in 8 years and won his only Tennis Masters Cup, beating reigning Wimbledon champion Stefan Edberg in the final. In 1991, Agassi reached his second consecutive French Open final, where he faced fellow Bollettieri Academy alumnus Jim Courier. Courier emerged the victor in a five-set final. Agassi decided to play at Wimbledon in 1991, leading to weeks of speculation in the media about the clothes he would wear. He eventually emerged for the first round in a completely white outfit. He reached the quarterfinals on that occasion, losing in five sets to David Wheaton. Agassi's Grand Slam tournament breakthrough came at Wimbledon, not at the French Open or the US Open, where he had previously enjoyed success. In 1992, he defeated Goran Ivanišević in a five-set final. Along the way, Agassi overcame two former Wimbledon champions: Boris Becker and John McEnroe. No other baseliner would triumph at Wimbledon until Lleyton Hewitt ten years later. Agassi was named the BBC Overseas Sports Personality of the Year in 1992. Agassi once again played on the United States' Davis Cup winning team in 1992. It was their second Davis cup title in three years. Agassi famously played the game wearing Oakley brand sunglasses, and a photo of him from the day appeared on the cover of Tennis magazine. In his memoir, he wrote that he was covering up bloodshot eyes from a hangover and claimed that the founder of Oakley, Jim Jannard, had sent him a Dodge Viper to thank him for the inadvertent publicity. In 1993, Agassi won the only doubles title of his career, at the Cincinnati Masters, partnered with Petr Korda. He missed much of the early part of that year due to injuries. Although he made the quarterfinals in his Wimbledon title defense, he lost to eventual champion and No. 1 Pete Sampras in five sets. Agassi lost in the first round at the US Open to Thomas Enqvist and required wrist surgery late in the year. 1994–1997: Rise to the top, Olympic Gold and the fall With new coach Brad Gilbert on board, Agassi began to employ more of a tactical, consistent approach, which fueled his resurgence. He started slowly in 1994, losing in the first week at the French Open and Wimbledon. Nevertheless, he emerged during the hard-court season, winning the Canadian Open. His comeback culminated at the 1994 US Open with a five-set fourth-round victory against Michael Chang.

His opponent in the final was Pete Sampras; a year earlier, Agassi had crushed Sampras, after which time he told his coach that he felt bad for Sampras because he was never going to make it as a pro. Agassi lost the US Open final to Sampras in three sets. The rivalry between these two American players became the biggest one in tennis over the rest of the decade. Agassi ended 1990 on a high note as he helped the United States win its first Davis Cup in 8 years and won his only Tennis Masters Cup, beating reigning Wimbledon champion Stefan Edberg in the final. In 1991, Agassi reached his second consecutive French Open final, where he faced fellow Bollettieri Academy alumnus Jim Courier. Courier emerged the victor in a five-set final. Agassi decided to play at Wimbledon in 1991, leading to weeks of speculation in the media about the clothes he would wear. He eventually emerged for the first round in a completely white outfit. He reached the quarterfinals on that occasion, losing in five sets to David Wheaton. Agassi's Grand Slam tournament breakthrough came at Wimbledon, not at the French Open or the US Open, where he had previously enjoyed success. In 1992, he defeated Goran Ivanišević in a five-set final. Along the way, Agassi overcame two former Wimbledon champions: Boris Becker and John McEnroe. No other baseliner would triumph at Wimbledon until Lleyton Hewitt ten years later. Agassi was named the BBC Overseas Sports Personality of the Year in 1992. Agassi once again played on the United States' Davis Cup winning team in 1992. It was their second Davis cup title in three years. Agassi famously played the game wearing Oakley brand sunglasses, and a photo of him from the day appeared on the cover of Tennis magazine. In his memoir, he wrote that he was covering up bloodshot eyes from a hangover and claimed that the founder of Oakley, Jim Jannard, had sent him a Dodge Viper to thank him for the inadvertent publicity. In 1993, Agassi won the only doubles title of his career, at the Cincinnati Masters, partnered with Petr Korda. He missed much of the early part of that year due to injuries. Although he made the quarterfinals in his Wimbledon title defense, he lost to eventual champion and No. 1 Pete Sampras in five sets. Agassi lost in the first round at the US Open to Thomas Enqvist and required wrist surgery late in the year. 1994–1997: Rise to the top, Olympic Gold and the fall With new coach Brad Gilbert on board, Agassi began to employ more of a tactical, consistent approach, which fueled his resurgence. He started slowly in 1994, losing in the first week at the French Open and Wimbledon. Nevertheless, he emerged during the hard-court season, winning the Canadian Open. His comeback culminated at the 1994 US Open with a five-set fourth-round victory against Michael Chang.

His opponent in the final was Pete Sampras; a year earlier, Agassi had crushed Sampras, after which time he told his coach that he felt bad for Sampras because he was never going to make it as a pro. Agassi lost the US Open final to Sampras in three sets. The rivalry between these two American players became the biggest one in tennis over the rest of the decade. Agassi ended 1990 on a high note as he helped the United States win its first Davis Cup in 8 years and won his only Tennis Masters Cup, beating reigning Wimbledon champion Stefan Edberg in the final. In 1991, Agassi reached his second consecutive French Open final, where he faced fellow Bollettieri Academy alumnus Jim Courier. Courier emerged the victor in a five-set final. Agassi decided to play at Wimbledon in 1991, leading to weeks of speculation in the media about the clothes he would wear. He eventually emerged for the first round in a completely white outfit. He reached the quarterfinals on that occasion, losing in five sets to David Wheaton. Agassi's Grand Slam tournament breakthrough came at Wimbledon, not at the French Open or the US Open, where he had previously enjoyed success. In 1992, he defeated Goran Ivanišević in a five-set final. Along the way, Agassi overcame two former Wimbledon champions: Boris Becker and John McEnroe. No other baseliner would triumph at Wimbledon until Lleyton Hewitt ten years later. Agassi was named the BBC Overseas Sports Personality of the Year in 1992. Agassi once again played on the United States' Davis Cup winning team in 1992. It was their second Davis cup title in three years. Agassi famously played the game wearing Oakley brand sunglasses, and a photo of him from the day appeared on the cover of Tennis magazine. In his memoir, he wrote that he was covering up bloodshot eyes from a hangover and claimed that the founder of Oakley, Jim Jannard, had sent him a Dodge Viper to thank him for the inadvertent publicity. In 1993, Agassi won the only doubles title of his career, at the Cincinnati Masters, partnered with Petr Korda. He missed much of the early part of that year due to injuries. Although he made the quarterfinals in his Wimbledon title defense, he lost to eventual champion and No. 1 Pete Sampras in five sets. Agassi lost in the first round at the US Open to Thomas Enqvist and required wrist surgery late in the year. 1994–1997: Rise to the top, Olympic Gold and the fall With new coach Brad Gilbert on board, Agassi began to employ more of a tactical, consistent approach, which fueled his resurgence. He started slowly in 1994, losing in the first week at the French Open and Wimbledon. Nevertheless, he emerged during the hard-court season, winning the Canadian Open. His comeback culminated at the 1994 US Open with a five-set fourth-round victory against Michael Chang.

He then became the first man to capture the US Open as an unseeded player, beating Michael Stich in the final. Along the way, he beat 5 seeded players. In 1995, Agassi shaved his balding head, breaking with his old "image is everything" style. He competed in the 1995 Australian Open (his first appearance at the event) and won, beating Sampras in a four-set final. Agassi and Sampras met in five tournament finals in 1995, all on hardcourt, with Agassi winning three. Agassi won three Masters Series events in 1995 (Cincinnati, Key Biscayne, and the Canadian Open) and seven titles total. He compiled a career-best 26-match winning streak during the summer hard-court circuit, with the last victory being in an intense late-night four-set semi-final of the US Open against Boris Becker. The streak ended the next day when Agassi lost the final to Sampras. Agassi reached the world No. 1 ranking for the first time in April 1995. He held that ranking until November, for a total of 30 weeks. Agassi skipped most of the fall indoor season which allowed Sampras to surpass him and finish ranked No. 1 at the year-end ranking. In terms of win/loss record, 1995 was Agassi's best year. He won 73 and lost 9 matches, and was also once again a key player on the United States' Davis Cup winning team—the third and final Davis Cup title of his career. 1996 was a less successful year for Agassi, as he failed to reach any Grand Slam final. He suffered two early-round losses to Chris Woodruff and Doug Flach at the French Open and Wimbledon, respectively, and lost to Chang in straight sets in the Australian and US Open semi-finals. At the time, Agassi blamed the Australian Open loss on the windy conditions, but later said in his biography that he had lost the match on purpose, as he did not want to play Boris Becker, whom he would have faced in that final. The high point for Agassi was winning the men's singles gold medal at the Olympic Games in Atlanta, beating Sergi Bruguera of Spain in the final. Agassi also successfully defended his singles titles in Cincinnati and Key Biscayne. 1997 was the low point of Agassi's career. His wrist injury resurfaced, and he played only 24 matches during the year. He later confessed that he started using crystal methamphetamine at that time, allegedly on the urging of a friend. He failed an ATP drug test, but wrote a letter claiming the same friend had spiked a drink. The ATP dropped the failed drug test as a warning. In his autobiography, Agassi admitted that the letter was a lie. He quit the drug soon after. At this time Agassi was also in a failing marriage with actress, model, and socialite Brooke Shields and had lost interest in the game. He won no top-level titles, and his ranking sank to No.

He then became the first man to capture the US Open as an unseeded player, beating Michael Stich in the final. Along the way, he beat 5 seeded players. In 1995, Agassi shaved his balding head, breaking with his old "image is everything" style. He competed in the 1995 Australian Open (his first appearance at the event) and won, beating Sampras in a four-set final. Agassi and Sampras met in five tournament finals in 1995, all on hardcourt, with Agassi winning three. Agassi won three Masters Series events in 1995 (Cincinnati, Key Biscayne, and the Canadian Open) and seven titles total. He compiled a career-best 26-match winning streak during the summer hard-court circuit, with the last victory being in an intense late-night four-set semi-final of the US Open against Boris Becker. The streak ended the next day when Agassi lost the final to Sampras. Agassi reached the world No. 1 ranking for the first time in April 1995. He held that ranking until November, for a total of 30 weeks. Agassi skipped most of the fall indoor season which allowed Sampras to surpass him and finish ranked No. 1 at the year-end ranking. In terms of win/loss record, 1995 was Agassi's best year. He won 73 and lost 9 matches, and was also once again a key player on the United States' Davis Cup winning team—the third and final Davis Cup title of his career. 1996 was a less successful year for Agassi, as he failed to reach any Grand Slam final. He suffered two early-round losses to Chris Woodruff and Doug Flach at the French Open and Wimbledon, respectively, and lost to Chang in straight sets in the Australian and US Open semi-finals. At the time, Agassi blamed the Australian Open loss on the windy conditions, but later said in his biography that he had lost the match on purpose, as he did not want to play Boris Becker, whom he would have faced in that final. The high point for Agassi was winning the men's singles gold medal at the Olympic Games in Atlanta, beating Sergi Bruguera of Spain in the final. Agassi also successfully defended his singles titles in Cincinnati and Key Biscayne. 1997 was the low point of Agassi's career. His wrist injury resurfaced, and he played only 24 matches during the year. He later confessed that he started using crystal methamphetamine at that time, allegedly on the urging of a friend. He failed an ATP drug test, but wrote a letter claiming the same friend had spiked a drink. The ATP dropped the failed drug test as a warning. In his autobiography, Agassi admitted that the letter was a lie. He quit the drug soon after. At this time Agassi was also in a failing marriage with actress, model, and socialite Brooke Shields and had lost interest in the game. He won no top-level titles, and his ranking sank to No.

He then became the first man to capture the US Open as an unseeded player, beating Michael Stich in the final. Along the way, he beat 5 seeded players. In 1995, Agassi shaved his balding head, breaking with his old "image is everything" style. He competed in the 1995 Australian Open (his first appearance at the event) and won, beating Sampras in a four-set final. Agassi and Sampras met in five tournament finals in 1995, all on hardcourt, with Agassi winning three. Agassi won three Masters Series events in 1995 (Cincinnati, Key Biscayne, and the Canadian Open) and seven titles total. He compiled a career-best 26-match winning streak during the summer hard-court circuit, with the last victory being in an intense late-night four-set semi-final of the US Open against Boris Becker. The streak ended the next day when Agassi lost the final to Sampras. Agassi reached the world No. 1 ranking for the first time in April 1995. He held that ranking until November, for a total of 30 weeks. Agassi skipped most of the fall indoor season which allowed Sampras to surpass him and finish ranked No. 1 at the year-end ranking. In terms of win/loss record, 1995 was Agassi's best year. He won 73 and lost 9 matches, and was also once again a key player on the United States' Davis Cup winning team—the third and final Davis Cup title of his career. 1996 was a less successful year for Agassi, as he failed to reach any Grand Slam final. He suffered two early-round losses to Chris Woodruff and Doug Flach at the French Open and Wimbledon, respectively, and lost to Chang in straight sets in the Australian and US Open semi-finals. At the time, Agassi blamed the Australian Open loss on the windy conditions, but later said in his biography that he had lost the match on purpose, as he did not want to play Boris Becker, whom he would have faced in that final. The high point for Agassi was winning the men's singles gold medal at the Olympic Games in Atlanta, beating Sergi Bruguera of Spain in the final. Agassi also successfully defended his singles titles in Cincinnati and Key Biscayne. 1997 was the low point of Agassi's career. His wrist injury resurfaced, and he played only 24 matches during the year. He later confessed that he started using crystal methamphetamine at that time, allegedly on the urging of a friend. He failed an ATP drug test, but wrote a letter claiming the same friend had spiked a drink. The ATP dropped the failed drug test as a warning. In his autobiography, Agassi admitted that the letter was a lie. He quit the drug soon after. At this time Agassi was also in a failing marriage with actress, model, and socialite Brooke Shields and had lost interest in the game. He won no top-level titles, and his ranking sank to No.

141 on November 10, 1997, prompting many to believe that his run as one of the sport's premier competitors was over and he would never again win any significant championships. 1998–2003: Return to glory and Career Super Slam In 1998, Agassi began a rigorous conditioning program and worked his way back up the rankings by playing in Challenger Series tournaments, a circuit for pro players ranked outside the world's top 50. After returning to top physical and mental shape, Agassi recorded the most successful period of his tennis career and also played classic matches in that period against Pete Sampras and Patrick Rafter. In 1998, Agassi won five titles and leapt from No. 110 to No. 6, the highest jump into the top 10 made by any player during a calendar year. At Wimbledon, he had an early loss in the second round to Tommy Haas. He won five titles in ten finals and was runner-up at the Masters Series tournament in Key Biscayne, losing to Marcelo Ríos, who became No. 1 as a result. At the year end he was awarded the ATP Most Improved Player of the Year for the second time in his career (the first being 10 years earlier in 1988). Agassi entered the history books in 1999 when he came back from two sets to love down to beat Andrei Medvedev in a five-set French Open final, becoming, at the time, only the fifth male player (joining Rod Laver, Fred Perry, Roy Emerson and Don Budge—these have since been joined by Roger Federer, Rafael Nadal, and Novak Djokovic) to win all four Grand Slam singles titles during his career. Only Laver, Agassi, Federer, Nadal and Djokovic have achieved this feat during the Open Era. This win also made him the first (of only four, the next being Federer, Nadal and Djokovic respectively) male player in history to have won all four Grand Slam titles on three different surfaces (clay, grass and hard courts). Agassi also became the only male player to win the Career Super Slam, consisting of all four Grand Slam tournaments plus an Olympic gold medal in singles and a Year-end championship. Agassi followed his 1999 French Open victory by reaching the Wimbledon final, where he lost to Sampras in straight sets. He rebounded from his Wimbledon defeat by winning the US Open, beating Todd Martin in five sets (rallying from a two sets to one deficit) in the final. Overall during the year Agassi won 5 titles including two majors and the ATP Masters Series in Paris, where he beat Marat Safin. Agassi ended 1999 as the No. 1, ending Sampras's record of six consecutive year-ending top rankings (1993–98). This was the only time Agassi ended the year at No. 1. Agassi was runner-up to Sampras at the year-end Tennis Masters Cup losing 1–6, 5–7, 4-6 despite beating Sampras in the round-robin 6–2, 6–2.

141 on November 10, 1997, prompting many to believe that his run as one of the sport's premier competitors was over and he would never again win any significant championships. 1998–2003: Return to glory and Career Super Slam In 1998, Agassi began a rigorous conditioning program and worked his way back up the rankings by playing in Challenger Series tournaments, a circuit for pro players ranked outside the world's top 50. After returning to top physical and mental shape, Agassi recorded the most successful period of his tennis career and also played classic matches in that period against Pete Sampras and Patrick Rafter. In 1998, Agassi won five titles and leapt from No. 110 to No. 6, the highest jump into the top 10 made by any player during a calendar year. At Wimbledon, he had an early loss in the second round to Tommy Haas. He won five titles in ten finals and was runner-up at the Masters Series tournament in Key Biscayne, losing to Marcelo Ríos, who became No. 1 as a result. At the year end he was awarded the ATP Most Improved Player of the Year for the second time in his career (the first being 10 years earlier in 1988). Agassi entered the history books in 1999 when he came back from two sets to love down to beat Andrei Medvedev in a five-set French Open final, becoming, at the time, only the fifth male player (joining Rod Laver, Fred Perry, Roy Emerson and Don Budge—these have since been joined by Roger Federer, Rafael Nadal, and Novak Djokovic) to win all four Grand Slam singles titles during his career. Only Laver, Agassi, Federer, Nadal and Djokovic have achieved this feat during the Open Era. This win also made him the first (of only four, the next being Federer, Nadal and Djokovic respectively) male player in history to have won all four Grand Slam titles on three different surfaces (clay, grass and hard courts). Agassi also became the only male player to win the Career Super Slam, consisting of all four Grand Slam tournaments plus an Olympic gold medal in singles and a Year-end championship. Agassi followed his 1999 French Open victory by reaching the Wimbledon final, where he lost to Sampras in straight sets. He rebounded from his Wimbledon defeat by winning the US Open, beating Todd Martin in five sets (rallying from a two sets to one deficit) in the final. Overall during the year Agassi won 5 titles including two majors and the ATP Masters Series in Paris, where he beat Marat Safin. Agassi ended 1999 as the No. 1, ending Sampras's record of six consecutive year-ending top rankings (1993–98). This was the only time Agassi ended the year at No. 1. Agassi was runner-up to Sampras at the year-end Tennis Masters Cup losing 1–6, 5–7, 4-6 despite beating Sampras in the round-robin 6–2, 6–2.

141 on November 10, 1997, prompting many to believe that his run as one of the sport's premier competitors was over and he would never again win any significant championships. 1998–2003: Return to glory and Career Super Slam In 1998, Agassi began a rigorous conditioning program and worked his way back up the rankings by playing in Challenger Series tournaments, a circuit for pro players ranked outside the world's top 50. After returning to top physical and mental shape, Agassi recorded the most successful period of his tennis career and also played classic matches in that period against Pete Sampras and Patrick Rafter. In 1998, Agassi won five titles and leapt from No. 110 to No. 6, the highest jump into the top 10 made by any player during a calendar year. At Wimbledon, he had an early loss in the second round to Tommy Haas. He won five titles in ten finals and was runner-up at the Masters Series tournament in Key Biscayne, losing to Marcelo Ríos, who became No. 1 as a result. At the year end he was awarded the ATP Most Improved Player of the Year for the second time in his career (the first being 10 years earlier in 1988). Agassi entered the history books in 1999 when he came back from two sets to love down to beat Andrei Medvedev in a five-set French Open final, becoming, at the time, only the fifth male player (joining Rod Laver, Fred Perry, Roy Emerson and Don Budge—these have since been joined by Roger Federer, Rafael Nadal, and Novak Djokovic) to win all four Grand Slam singles titles during his career. Only Laver, Agassi, Federer, Nadal and Djokovic have achieved this feat during the Open Era. This win also made him the first (of only four, the next being Federer, Nadal and Djokovic respectively) male player in history to have won all four Grand Slam titles on three different surfaces (clay, grass and hard courts). Agassi also became the only male player to win the Career Super Slam, consisting of all four Grand Slam tournaments plus an Olympic gold medal in singles and a Year-end championship. Agassi followed his 1999 French Open victory by reaching the Wimbledon final, where he lost to Sampras in straight sets. He rebounded from his Wimbledon defeat by winning the US Open, beating Todd Martin in five sets (rallying from a two sets to one deficit) in the final. Overall during the year Agassi won 5 titles including two majors and the ATP Masters Series in Paris, where he beat Marat Safin. Agassi ended 1999 as the No. 1, ending Sampras's record of six consecutive year-ending top rankings (1993–98). This was the only time Agassi ended the year at No. 1. Agassi was runner-up to Sampras at the year-end Tennis Masters Cup losing 1–6, 5–7, 4-6 despite beating Sampras in the round-robin 6–2, 6–2.

He began the next year 2000 by capturing his second Australian Open title, beating Sampras in a five-set semi-final and Yevgeny Kafelnikov in a four-set final. He was the first male player to have reached four consecutive Grand Slam finals since Rod Laver achieved the Grand Slam in 1969. At the time, Agassi was also only the fourth player since Laver to be the reigning champion of three of four Grand Slam events, missing only the Wimbledon title.. 2000 also saw Agassi reach the semi-finals at Wimbledon, where he lost in five sets to Rafter in a match considered by many to be one of the best ever at Wimbledon. At the inaugural Tennis Masters Cup in Lisbon, Agassi reached the final after defeating Marat Safin in the semi-finals to end the Russian's hopes to become the youngest No. 1 in the history of tennis. Agassi then lost to Gustavo Kuerten in the final, allowing Kuerten to be crowned year-end No. 1. Agassi opened 2001 by successfully defending his Australian Open title with a straight-sets final win over Arnaud Clément. En route, he beat a cramping Rafter in five sets in front of a sell-out crowd in what turned out to be the Aussie's last Australian Open. At Wimbledon, they met again in the semi-finals, where Agassi lost another close match to Rafter, 8–6 in the fifth set. In the quarterfinals at the US Open, Agassi lost a 3-hour, 33 minute epic match with Sampras, 7–6, 6–7, 6–7, 6–7, with no breaks of serve during the 52-game match. Despite the setback, Agassi finished 2001 ranked No. 3, becoming the only male tennis player to finish a year ranked in the top 3 in three different decades. 2002 opened with disappointment for Agassi, as injury forced him to skip the Australian Open, where he was a two-time defending champion. Agassi recovered from the injury and later that year defended his Key Biscayne title beating then rising Roger Federer in a four-set final. The last duel between Agassi and Sampras came in the final of the US Open, which Sampras won in four sets and left Sampras with a 20–14 edge in their 34 career meetings. The match was the last of Sampras's career. Agassi's US Open finish, along with his Masters Series victories in Key Biscayne, Rome and Madrid, helped him finish 2002 as the oldest year-end No. 2 at 32 years and 8 months. In 2003, Agassi won the eighth (and final) Grand Slam title of his career at the Australian Open, where he beat Rainer Schüttler in straight sets in the final. On April 28, 2003, he recaptured the No. 1 ranking to become the oldest top-ranked male player since the ATP rankings began at 33 years and 13 days. The record was later surpassed by Roger Federer in 2018. He had held the No. 1 ranking for two weeks, when Lleyton Hewitt took it back on May 12, 2003. Agassi then recaptured the No.

He began the next year 2000 by capturing his second Australian Open title, beating Sampras in a five-set semi-final and Yevgeny Kafelnikov in a four-set final. He was the first male player to have reached four consecutive Grand Slam finals since Rod Laver achieved the Grand Slam in 1969. At the time, Agassi was also only the fourth player since Laver to be the reigning champion of three of four Grand Slam events, missing only the Wimbledon title.. 2000 also saw Agassi reach the semi-finals at Wimbledon, where he lost in five sets to Rafter in a match considered by many to be one of the best ever at Wimbledon. At the inaugural Tennis Masters Cup in Lisbon, Agassi reached the final after defeating Marat Safin in the semi-finals to end the Russian's hopes to become the youngest No. 1 in the history of tennis. Agassi then lost to Gustavo Kuerten in the final, allowing Kuerten to be crowned year-end No. 1. Agassi opened 2001 by successfully defending his Australian Open title with a straight-sets final win over Arnaud Clément. En route, he beat a cramping Rafter in five sets in front of a sell-out crowd in what turned out to be the Aussie's last Australian Open. At Wimbledon, they met again in the semi-finals, where Agassi lost another close match to Rafter, 8–6 in the fifth set. In the quarterfinals at the US Open, Agassi lost a 3-hour, 33 minute epic match with Sampras, 7–6, 6–7, 6–7, 6–7, with no breaks of serve during the 52-game match. Despite the setback, Agassi finished 2001 ranked No. 3, becoming the only male tennis player to finish a year ranked in the top 3 in three different decades. 2002 opened with disappointment for Agassi, as injury forced him to skip the Australian Open, where he was a two-time defending champion. Agassi recovered from the injury and later that year defended his Key Biscayne title beating then rising Roger Federer in a four-set final. The last duel between Agassi and Sampras came in the final of the US Open, which Sampras won in four sets and left Sampras with a 20–14 edge in their 34 career meetings. The match was the last of Sampras's career. Agassi's US Open finish, along with his Masters Series victories in Key Biscayne, Rome and Madrid, helped him finish 2002 as the oldest year-end No. 2 at 32 years and 8 months. In 2003, Agassi won the eighth (and final) Grand Slam title of his career at the Australian Open, where he beat Rainer Schüttler in straight sets in the final. On April 28, 2003, he recaptured the No. 1 ranking to become the oldest top-ranked male player since the ATP rankings began at 33 years and 13 days. The record was later surpassed by Roger Federer in 2018. He had held the No. 1 ranking for two weeks, when Lleyton Hewitt took it back on May 12, 2003. Agassi then recaptured the No.

He began the next year 2000 by capturing his second Australian Open title, beating Sampras in a five-set semi-final and Yevgeny Kafelnikov in a four-set final. He was the first male player to have reached four consecutive Grand Slam finals since Rod Laver achieved the Grand Slam in 1969. At the time, Agassi was also only the fourth player since Laver to be the reigning champion of three of four Grand Slam events, missing only the Wimbledon title.. 2000 also saw Agassi reach the semi-finals at Wimbledon, where he lost in five sets to Rafter in a match considered by many to be one of the best ever at Wimbledon. At the inaugural Tennis Masters Cup in Lisbon, Agassi reached the final after defeating Marat Safin in the semi-finals to end the Russian's hopes to become the youngest No. 1 in the history of tennis. Agassi then lost to Gustavo Kuerten in the final, allowing Kuerten to be crowned year-end No. 1. Agassi opened 2001 by successfully defending his Australian Open title with a straight-sets final win over Arnaud Clément. En route, he beat a cramping Rafter in five sets in front of a sell-out crowd in what turned out to be the Aussie's last Australian Open. At Wimbledon, they met again in the semi-finals, where Agassi lost another close match to Rafter, 8–6 in the fifth set. In the quarterfinals at the US Open, Agassi lost a 3-hour, 33 minute epic match with Sampras, 7–6, 6–7, 6–7, 6–7, with no breaks of serve during the 52-game match. Despite the setback, Agassi finished 2001 ranked No. 3, becoming the only male tennis player to finish a year ranked in the top 3 in three different decades. 2002 opened with disappointment for Agassi, as injury forced him to skip the Australian Open, where he was a two-time defending champion. Agassi recovered from the injury and later that year defended his Key Biscayne title beating then rising Roger Federer in a four-set final. The last duel between Agassi and Sampras came in the final of the US Open, which Sampras won in four sets and left Sampras with a 20–14 edge in their 34 career meetings. The match was the last of Sampras's career. Agassi's US Open finish, along with his Masters Series victories in Key Biscayne, Rome and Madrid, helped him finish 2002 as the oldest year-end No. 2 at 32 years and 8 months. In 2003, Agassi won the eighth (and final) Grand Slam title of his career at the Australian Open, where he beat Rainer Schüttler in straight sets in the final. On April 28, 2003, he recaptured the No. 1 ranking to become the oldest top-ranked male player since the ATP rankings began at 33 years and 13 days. The record was later surpassed by Roger Federer in 2018. He had held the No. 1 ranking for two weeks, when Lleyton Hewitt took it back on May 12, 2003. Agassi then recaptured the No.

1 ranking once again on June 16, 2003, which he held for 12 weeks until September 7, 2003. There he managed to reach the US Open semi-finals, where he lost to Juan Carlos Ferrero, surrendering his No. 1 ranking to him. During his career, Agassi held the ranking for a total of 101 weeks. Agassi's ranking slipped when injuries forced him to withdraw from a number of events. At the year-end Tennis Masters Cup, Agassi lost in the final to Federer, his third time to finish as runner-up in the event after losses in 1999 and 2000, and finished the year ranked No. 4. At age 33, he had been one of the oldest players to rank in the top 5 since Connors, at age 35, was No. 4 in 1987. 2004–2006: Final years In 2004, Agassi began the year with a five-set loss in the semi-finals of the Australian Open to Marat Safin; the loss ended Agassi's 26-match winning streak at the event. He won the Masters series event in Cincinnati to bring his career total to 59 top-level singles titles and a record 17 ATP Masters Series titles, having already won seven of the nine ATP Masters tournament—all except the tournaments in Monte Carlo and Hamburg. At 34, he became the second-oldest singles champion in Cincinnati tournament history (the tournament began in 1899), tied with Roger Federer and surpassed only by Ken Rosewall, who won the title in 1970 at age 35. He finished the year ranked No. 8, one of the oldest players to finish in the top 10 since the 36-year-old Connors was No. 7 in 1988. At the time, Agassi also became the sixth male player during the open era to reach 800 career wins with his first-round victory over Alex Bogomolov in Countrywide Classic in Los Angeles. Agassi's 2005 began with a quarterfinal loss to Federer at the Australian Open. Agassi had several other deep runs at tournaments, but had to withdraw from several events due to injury. He lost to Jarkko Nieminen in the first round of the French Open. He won his fourth title in Los Angeles and reached the final of the Rogers Cup, before falling to No. 2 Rafael Nadal. Agassi's 2005 was defined by an improbable run to the US Open final. After beating Răzvan Sabău and Ivo Karlović in straight sets and Tomáš Berdych in four sets, Agassi won three consecutive five-set matches to advance to the final. The most notable of these matches was his quarterfinal victory over James Blake, where he rallied from two sets down to win in the fifth set tie-breaker. His other five-set victories were on Xavier Malisse in the fourth round and Robby Ginepri in the semi-finals. In the final, Agassi faced Federer, who was seeking his second consecutive US Open title and his sixth Grand Slam title in two years. Federer defeated Agassi in four sets. Agassi finished 2005 ranked No.

1 ranking once again on June 16, 2003, which he held for 12 weeks until September 7, 2003. There he managed to reach the US Open semi-finals, where he lost to Juan Carlos Ferrero, surrendering his No. 1 ranking to him. During his career, Agassi held the ranking for a total of 101 weeks. Agassi's ranking slipped when injuries forced him to withdraw from a number of events. At the year-end Tennis Masters Cup, Agassi lost in the final to Federer, his third time to finish as runner-up in the event after losses in 1999 and 2000, and finished the year ranked No. 4. At age 33, he had been one of the oldest players to rank in the top 5 since Connors, at age 35, was No. 4 in 1987. 2004–2006: Final years In 2004, Agassi began the year with a five-set loss in the semi-finals of the Australian Open to Marat Safin; the loss ended Agassi's 26-match winning streak at the event. He won the Masters series event in Cincinnati to bring his career total to 59 top-level singles titles and a record 17 ATP Masters Series titles, having already won seven of the nine ATP Masters tournament—all except the tournaments in Monte Carlo and Hamburg. At 34, he became the second-oldest singles champion in Cincinnati tournament history (the tournament began in 1899), tied with Roger Federer and surpassed only by Ken Rosewall, who won the title in 1970 at age 35. He finished the year ranked No. 8, one of the oldest players to finish in the top 10 since the 36-year-old Connors was No. 7 in 1988. At the time, Agassi also became the sixth male player during the open era to reach 800 career wins with his first-round victory over Alex Bogomolov in Countrywide Classic in Los Angeles. Agassi's 2005 began with a quarterfinal loss to Federer at the Australian Open. Agassi had several other deep runs at tournaments, but had to withdraw from several events due to injury. He lost to Jarkko Nieminen in the first round of the French Open. He won his fourth title in Los Angeles and reached the final of the Rogers Cup, before falling to No. 2 Rafael Nadal. Agassi's 2005 was defined by an improbable run to the US Open final. After beating Răzvan Sabău and Ivo Karlović in straight sets and Tomáš Berdych in four sets, Agassi won three consecutive five-set matches to advance to the final. The most notable of these matches was his quarterfinal victory over James Blake, where he rallied from two sets down to win in the fifth set tie-breaker. His other five-set victories were on Xavier Malisse in the fourth round and Robby Ginepri in the semi-finals. In the final, Agassi faced Federer, who was seeking his second consecutive US Open title and his sixth Grand Slam title in two years. Federer defeated Agassi in four sets. Agassi finished 2005 ranked No.

1 ranking once again on June 16, 2003, which he held for 12 weeks until September 7, 2003. There he managed to reach the US Open semi-finals, where he lost to Juan Carlos Ferrero, surrendering his No. 1 ranking to him. During his career, Agassi held the ranking for a total of 101 weeks. Agassi's ranking slipped when injuries forced him to withdraw from a number of events. At the year-end Tennis Masters Cup, Agassi lost in the final to Federer, his third time to finish as runner-up in the event after losses in 1999 and 2000, and finished the year ranked No. 4. At age 33, he had been one of the oldest players to rank in the top 5 since Connors, at age 35, was No. 4 in 1987. 2004–2006: Final years In 2004, Agassi began the year with a five-set loss in the semi-finals of the Australian Open to Marat Safin; the loss ended Agassi's 26-match winning streak at the event. He won the Masters series event in Cincinnati to bring his career total to 59 top-level singles titles and a record 17 ATP Masters Series titles, having already won seven of the nine ATP Masters tournament—all except the tournaments in Monte Carlo and Hamburg. At 34, he became the second-oldest singles champion in Cincinnati tournament history (the tournament began in 1899), tied with Roger Federer and surpassed only by Ken Rosewall, who won the title in 1970 at age 35. He finished the year ranked No. 8, one of the oldest players to finish in the top 10 since the 36-year-old Connors was No. 7 in 1988. At the time, Agassi also became the sixth male player during the open era to reach 800 career wins with his first-round victory over Alex Bogomolov in Countrywide Classic in Los Angeles. Agassi's 2005 began with a quarterfinal loss to Federer at the Australian Open. Agassi had several other deep runs at tournaments, but had to withdraw from several events due to injury. He lost to Jarkko Nieminen in the first round of the French Open. He won his fourth title in Los Angeles and reached the final of the Rogers Cup, before falling to No. 2 Rafael Nadal. Agassi's 2005 was defined by an improbable run to the US Open final. After beating Răzvan Sabău and Ivo Karlović in straight sets and Tomáš Berdych in four sets, Agassi won three consecutive five-set matches to advance to the final. The most notable of these matches was his quarterfinal victory over James Blake, where he rallied from two sets down to win in the fifth set tie-breaker. His other five-set victories were on Xavier Malisse in the fourth round and Robby Ginepri in the semi-finals. In the final, Agassi faced Federer, who was seeking his second consecutive US Open title and his sixth Grand Slam title in two years. Federer defeated Agassi in four sets. Agassi finished 2005 ranked No.

7, his 16th time in the year-end top-10 rankings, which tied Connors for the most times ranked in the top 10 at year's end. Agassi had a poor start to 2006, as he was still recovering from an ankle injury and also suffering from back and leg pain and lack of match play. Agassi withdrew from the Australian Open because of the ankle injury, and his back injury and other pains forced him to withdraw from several other events, eventually skipping the entire clay-court season including the French Open. This caused his ranking to drop out of the top 10 for the last time. Agassi returned for the grass-court season, playing a tune-up, and then Wimbledon. He was defeated in the third round by world No. 2 (and eventual runner-up) Rafael Nadal. Against conventions, Agassi, the losing player, was interviewed on court after the match. At Wimbledon, Agassi announced his plans to retire following the US Open. Agassi played only two events during the summer hard-court season with his best result being a quarterfinal loss at the Countrywide Classic in Los Angeles to Fernando González of Chile, which resulted in him being unseeded at the US Open. Agassi had a short, but dramatic, run in his final US Open. Because of extreme back pain, Agassi was forced to receive anti-inflammatory injections after every match. After a tough four-set win against Andrei Pavel, Agassi faced eighth-seeded Marcos Baghdatis in the second round who had earlier advanced to the 2006 Australian Open final and Wimbledon semi-finals. Agassi won in five tough sets as the younger Baghdatis succumbed to muscle cramping in the final set. In his last match, Agassi fell to 112th-ranked big-serving Benjamin Becker of Germany in four sets. Agassi received a four-minute standing ovation from the crowd after the match and delivered a retirement speech. Rivalries Agassi vs. Sampras The rivalry has been called the greatest of the generation of players competing in the 1990s, as Sampras and Agassi were the most successful players of that decade. They also had very contrasting playing styles, with Sampras being considered the greatest server and Agassi the greatest serve returner at the time. Agassi and Sampras met 34 times on the tour level with Agassi trailing 14–20. The 1990 US Open was their first meeting in a Grand Slam tournament final. Agassi was favored as he was ranked No. 4 at the time, compared to the No. 12 ranking of Sampras and because Agassi had defeated Sampras in their only previously completed match. Agassi, however, lost the final to Sampras in straight sets. Their next meeting in a Grand Slam was at the 1992 French Open, where they met in the quarterfinals. Although Sampras was ranked higher, Agassi came out winning in straight sets. They met again on a Grand Slam level at the quarterfinals of Wimbledon in 1993, where Agassi was the defending champion and Sampras was the newly minted world No. 1.

7, his 16th time in the year-end top-10 rankings, which tied Connors for the most times ranked in the top 10 at year's end. Agassi had a poor start to 2006, as he was still recovering from an ankle injury and also suffering from back and leg pain and lack of match play. Agassi withdrew from the Australian Open because of the ankle injury, and his back injury and other pains forced him to withdraw from several other events, eventually skipping the entire clay-court season including the French Open. This caused his ranking to drop out of the top 10 for the last time. Agassi returned for the grass-court season, playing a tune-up, and then Wimbledon. He was defeated in the third round by world No. 2 (and eventual runner-up) Rafael Nadal. Against conventions, Agassi, the losing player, was interviewed on court after the match. At Wimbledon, Agassi announced his plans to retire following the US Open. Agassi played only two events during the summer hard-court season with his best result being a quarterfinal loss at the Countrywide Classic in Los Angeles to Fernando González of Chile, which resulted in him being unseeded at the US Open. Agassi had a short, but dramatic, run in his final US Open. Because of extreme back pain, Agassi was forced to receive anti-inflammatory injections after every match. After a tough four-set win against Andrei Pavel, Agassi faced eighth-seeded Marcos Baghdatis in the second round who had earlier advanced to the 2006 Australian Open final and Wimbledon semi-finals. Agassi won in five tough sets as the younger Baghdatis succumbed to muscle cramping in the final set. In his last match, Agassi fell to 112th-ranked big-serving Benjamin Becker of Germany in four sets. Agassi received a four-minute standing ovation from the crowd after the match and delivered a retirement speech. Rivalries Agassi vs. Sampras The rivalry has been called the greatest of the generation of players competing in the 1990s, as Sampras and Agassi were the most successful players of that decade. They also had very contrasting playing styles, with Sampras being considered the greatest server and Agassi the greatest serve returner at the time. Agassi and Sampras met 34 times on the tour level with Agassi trailing 14–20. The 1990 US Open was their first meeting in a Grand Slam tournament final. Agassi was favored as he was ranked No. 4 at the time, compared to the No. 12 ranking of Sampras and because Agassi had defeated Sampras in their only previously completed match. Agassi, however, lost the final to Sampras in straight sets. Their next meeting in a Grand Slam was at the 1992 French Open, where they met in the quarterfinals. Although Sampras was ranked higher, Agassi came out winning in straight sets. They met again on a Grand Slam level at the quarterfinals of Wimbledon in 1993, where Agassi was the defending champion and Sampras was the newly minted world No. 1.

7, his 16th time in the year-end top-10 rankings, which tied Connors for the most times ranked in the top 10 at year's end. Agassi had a poor start to 2006, as he was still recovering from an ankle injury and also suffering from back and leg pain and lack of match play. Agassi withdrew from the Australian Open because of the ankle injury, and his back injury and other pains forced him to withdraw from several other events, eventually skipping the entire clay-court season including the French Open. This caused his ranking to drop out of the top 10 for the last time. Agassi returned for the grass-court season, playing a tune-up, and then Wimbledon. He was defeated in the third round by world No. 2 (and eventual runner-up) Rafael Nadal. Against conventions, Agassi, the losing player, was interviewed on court after the match. At Wimbledon, Agassi announced his plans to retire following the US Open. Agassi played only two events during the summer hard-court season with his best result being a quarterfinal loss at the Countrywide Classic in Los Angeles to Fernando González of Chile, which resulted in him being unseeded at the US Open. Agassi had a short, but dramatic, run in his final US Open. Because of extreme back pain, Agassi was forced to receive anti-inflammatory injections after every match. After a tough four-set win against Andrei Pavel, Agassi faced eighth-seeded Marcos Baghdatis in the second round who had earlier advanced to the 2006 Australian Open final and Wimbledon semi-finals. Agassi won in five tough sets as the younger Baghdatis succumbed to muscle cramping in the final set. In his last match, Agassi fell to 112th-ranked big-serving Benjamin Becker of Germany in four sets. Agassi received a four-minute standing ovation from the crowd after the match and delivered a retirement speech. Rivalries Agassi vs. Sampras The rivalry has been called the greatest of the generation of players competing in the 1990s, as Sampras and Agassi were the most successful players of that decade. They also had very contrasting playing styles, with Sampras being considered the greatest server and Agassi the greatest serve returner at the time. Agassi and Sampras met 34 times on the tour level with Agassi trailing 14–20. The 1990 US Open was their first meeting in a Grand Slam tournament final. Agassi was favored as he was ranked No. 4 at the time, compared to the No. 12 ranking of Sampras and because Agassi had defeated Sampras in their only previously completed match. Agassi, however, lost the final to Sampras in straight sets. Their next meeting in a Grand Slam was at the 1992 French Open, where they met in the quarterfinals. Although Sampras was ranked higher, Agassi came out winning in straight sets. They met again on a Grand Slam level at the quarterfinals of Wimbledon in 1993, where Agassi was the defending champion and Sampras was the newly minted world No. 1.

Agassi dug himself out from a two-sets-to-love hole, levelling the match at two sets apiece; however, Sampras prevailed in five sets, and went on to win his first Wimbledon championship. With both Sampras and Agassi participating, the US won the Davis Cup in 1995. The year should be considered the peak of the rivalry as together they won three out of four major titles, meeting each other twice in the finals, and were occupying the top two spots in the rankings for the whole year. They met five times during the year, all in the title matches, including the Australian Open, the Newsweek Champions Cup (now Indian Wells), the Lipton International Players Championships (now Miami Open), the Canadian Open, and the US Open. Agassi won three of the finals, including the Australian Open; however, Sampras took the US Open title, ending Agassi's 26-match winning streak. After Agassi had taken most of the fall season off, Sampras took over the No. 1 ranking for the end of the season. In the following three years, while Sampras continued winning Grand Slam titles every season, Agassi slumped in the rankings and struggled in major competitions. The next time Sampras and Agassi met in a Grand Slam final was at Wimbledon in 1999, where Sampras won in straight sets. For both, it was considered a career rejuvenation, as Sampras had suffered a string of disappointments in the previous year while Agassi was regaining his status as a top-ranked player after winning the French Open. Sampras forfeited the No. 1 ranking to Agassi when injury forced him to withdraw from that year's US Open, which Agassi went on to win. They faced each other twice in the season-ending ATP Tour World Championships, with Sampras losing the round-robin match, but winning the final. In the 2000s, they met three more times on the Grand Slam level offering three memorable contests. In 2000, the top-ranked Agassi defeated No. 3 Sampras in the semi-finals of the Australian Open in five sets, which was an important win for Agassi who had lost 4 of the previous five matches against Sampras. In arguably their most memorable match ever, Sampras defeated Agassi in the 2001 US Open quarterfinals in four sets. There were no breaks of serve during the entire match. Reruns of the match are frequently featured on television, especially during US Open rain delays, and the match is considered one of the best in history because of the level of play presented by both players. Their last meeting was the final of the 2002 US Open, which was their third meeting in a US Open final, but the first since 1995. The match was also notable because they had defeated several up-and-coming players en route to the final. Sampras had defeated No. 3 Tommy Haas in the fourth round and future No. 1 Andy Roddick in the quarterfinals, while Agassi had defeated No. 1 and defending champion Lleyton Hewitt in the semi-finals. Sampras defeated Agassi in four sets.

Agassi dug himself out from a two-sets-to-love hole, levelling the match at two sets apiece; however, Sampras prevailed in five sets, and went on to win his first Wimbledon championship. With both Sampras and Agassi participating, the US won the Davis Cup in 1995. The year should be considered the peak of the rivalry as together they won three out of four major titles, meeting each other twice in the finals, and were occupying the top two spots in the rankings for the whole year. They met five times during the year, all in the title matches, including the Australian Open, the Newsweek Champions Cup (now Indian Wells), the Lipton International Players Championships (now Miami Open), the Canadian Open, and the US Open. Agassi won three of the finals, including the Australian Open; however, Sampras took the US Open title, ending Agassi's 26-match winning streak. After Agassi had taken most of the fall season off, Sampras took over the No. 1 ranking for the end of the season. In the following three years, while Sampras continued winning Grand Slam titles every season, Agassi slumped in the rankings and struggled in major competitions. The next time Sampras and Agassi met in a Grand Slam final was at Wimbledon in 1999, where Sampras won in straight sets. For both, it was considered a career rejuvenation, as Sampras had suffered a string of disappointments in the previous year while Agassi was regaining his status as a top-ranked player after winning the French Open. Sampras forfeited the No. 1 ranking to Agassi when injury forced him to withdraw from that year's US Open, which Agassi went on to win. They faced each other twice in the season-ending ATP Tour World Championships, with Sampras losing the round-robin match, but winning the final. In the 2000s, they met three more times on the Grand Slam level offering three memorable contests. In 2000, the top-ranked Agassi defeated No. 3 Sampras in the semi-finals of the Australian Open in five sets, which was an important win for Agassi who had lost 4 of the previous five matches against Sampras. In arguably their most memorable match ever, Sampras defeated Agassi in the 2001 US Open quarterfinals in four sets. There were no breaks of serve during the entire match. Reruns of the match are frequently featured on television, especially during US Open rain delays, and the match is considered one of the best in history because of the level of play presented by both players. Their last meeting was the final of the 2002 US Open, which was their third meeting in a US Open final, but the first since 1995. The match was also notable because they had defeated several up-and-coming players en route to the final. Sampras had defeated No. 3 Tommy Haas in the fourth round and future No. 1 Andy Roddick in the quarterfinals, while Agassi had defeated No. 1 and defending champion Lleyton Hewitt in the semi-finals. Sampras defeated Agassi in four sets.

Agassi dug himself out from a two-sets-to-love hole, levelling the match at two sets apiece; however, Sampras prevailed in five sets, and went on to win his first Wimbledon championship. With both Sampras and Agassi participating, the US won the Davis Cup in 1995. The year should be considered the peak of the rivalry as together they won three out of four major titles, meeting each other twice in the finals, and were occupying the top two spots in the rankings for the whole year. They met five times during the year, all in the title matches, including the Australian Open, the Newsweek Champions Cup (now Indian Wells), the Lipton International Players Championships (now Miami Open), the Canadian Open, and the US Open. Agassi won three of the finals, including the Australian Open; however, Sampras took the US Open title, ending Agassi's 26-match winning streak. After Agassi had taken most of the fall season off, Sampras took over the No. 1 ranking for the end of the season. In the following three years, while Sampras continued winning Grand Slam titles every season, Agassi slumped in the rankings and struggled in major competitions. The next time Sampras and Agassi met in a Grand Slam final was at Wimbledon in 1999, where Sampras won in straight sets. For both, it was considered a career rejuvenation, as Sampras had suffered a string of disappointments in the previous year while Agassi was regaining his status as a top-ranked player after winning the French Open. Sampras forfeited the No. 1 ranking to Agassi when injury forced him to withdraw from that year's US Open, which Agassi went on to win. They faced each other twice in the season-ending ATP Tour World Championships, with Sampras losing the round-robin match, but winning the final. In the 2000s, they met three more times on the Grand Slam level offering three memorable contests. In 2000, the top-ranked Agassi defeated No. 3 Sampras in the semi-finals of the Australian Open in five sets, which was an important win for Agassi who had lost 4 of the previous five matches against Sampras. In arguably their most memorable match ever, Sampras defeated Agassi in the 2001 US Open quarterfinals in four sets. There were no breaks of serve during the entire match. Reruns of the match are frequently featured on television, especially during US Open rain delays, and the match is considered one of the best in history because of the level of play presented by both players. Their last meeting was the final of the 2002 US Open, which was their third meeting in a US Open final, but the first since 1995. The match was also notable because they had defeated several up-and-coming players en route to the final. Sampras had defeated No. 3 Tommy Haas in the fourth round and future No. 1 Andy Roddick in the quarterfinals, while Agassi had defeated No. 1 and defending champion Lleyton Hewitt in the semi-finals. Sampras defeated Agassi in four sets.

This was the final ATP tour singles match of Sampras's career. Agassi vs. Chang Michael Chang was the opponent Agassi faced most frequently from all the players other than Sampras. They met 22 times on the tour level with Agassi leading 15–7. Chang, unlike most of Agassi's big rivals, had a playing style similar to his. Both players preferred to stay at the baseline with Chang being more defensive-minded. The outcome was that most of their meetings were built on long and entertaining rallies. The rivalry began late in the 1980s with both players being considered the prodigies of the next great generation of American tennis players and both having foreign descent. Agassi won the first four matches including a straight-set victory in round 16 of the 1988 US Open and defeating Chang, the defending champion, in the 1990 French Open in a four-set quarterfinal. Arguably their best match took place in the round of 16 of the 1994 US Open. While both players presented high-quality shot-making, the momentum changed from set to set with Agassi eventually prevailing in a five-set victory. It turned out to be the toughest contest on his way to his first US Open title. Their next two Grand Slam meetings came in 1996, with Chang recording easy straight-set victories in the semi-finals of both the Australian Open and the US Open. Years after, Agassi shockingly admitted in his book that he had lost the first of the matches on purpose as he did not want to face Boris Becker, who was awaiting the winner in the final. Agassi won the last four of their matches, with the last being in 2003 at the Miami Open with Chang being clearly past his prime. Agassi vs. Becker Boris Becker and Agassi played 14 times with Agassi leading 10–4. Becker won their first three matches in 1988 and 1989 before Agassi reversed the rivalry in 1990, and won 10 of their last 11 matches. They first played at Indian Wells in 1988, with Becker prevailing. Their most notable match was the 1989 Davis Cup semi-final match, which Becker won in five sets after losing the first two in tiebreaks. Agassi, considered a baseliner with a playing style not suiting grass, shocked Becker, a three-time champion, in a five-set quarterfinal at Wimbledon in 1992 on his way to his first Grand Slam title. The intensity of the rivalry peaked in 1995. Becker won that year's Wimbledon semi-final after being down a set and two breaks, to eventually win in four sets. In a highly anticipated rematch in the US Open semi-final, this time it was Agassi who came out victorious in four tight sets. Their final match was played at Hong Kong in 1999, which Agassi won in three sets. Agassi vs. Rafter Agassi and Pat Rafter played fifteen times with Agassi leading 10–5.

This was the final ATP tour singles match of Sampras's career. Agassi vs. Chang Michael Chang was the opponent Agassi faced most frequently from all the players other than Sampras. They met 22 times on the tour level with Agassi leading 15–7. Chang, unlike most of Agassi's big rivals, had a playing style similar to his. Both players preferred to stay at the baseline with Chang being more defensive-minded. The outcome was that most of their meetings were built on long and entertaining rallies. The rivalry began late in the 1980s with both players being considered the prodigies of the next great generation of American tennis players and both having foreign descent. Agassi won the first four matches including a straight-set victory in round 16 of the 1988 US Open and defeating Chang, the defending champion, in the 1990 French Open in a four-set quarterfinal. Arguably their best match took place in the round of 16 of the 1994 US Open. While both players presented high-quality shot-making, the momentum changed from set to set with Agassi eventually prevailing in a five-set victory. It turned out to be the toughest contest on his way to his first US Open title. Their next two Grand Slam meetings came in 1996, with Chang recording easy straight-set victories in the semi-finals of both the Australian Open and the US Open. Years after, Agassi shockingly admitted in his book that he had lost the first of the matches on purpose as he did not want to face Boris Becker, who was awaiting the winner in the final. Agassi won the last four of their matches, with the last being in 2003 at the Miami Open with Chang being clearly past his prime. Agassi vs. Becker Boris Becker and Agassi played 14 times with Agassi leading 10–4. Becker won their first three matches in 1988 and 1989 before Agassi reversed the rivalry in 1990, and won 10 of their last 11 matches. They first played at Indian Wells in 1988, with Becker prevailing. Their most notable match was the 1989 Davis Cup semi-final match, which Becker won in five sets after losing the first two in tiebreaks. Agassi, considered a baseliner with a playing style not suiting grass, shocked Becker, a three-time champion, in a five-set quarterfinal at Wimbledon in 1992 on his way to his first Grand Slam title. The intensity of the rivalry peaked in 1995. Becker won that year's Wimbledon semi-final after being down a set and two breaks, to eventually win in four sets. In a highly anticipated rematch in the US Open semi-final, this time it was Agassi who came out victorious in four tight sets. Their final match was played at Hong Kong in 1999, which Agassi won in three sets. Agassi vs. Rafter Agassi and Pat Rafter played fifteen times with Agassi leading 10–5.

This was the final ATP tour singles match of Sampras's career. Agassi vs. Chang Michael Chang was the opponent Agassi faced most frequently from all the players other than Sampras. They met 22 times on the tour level with Agassi leading 15–7. Chang, unlike most of Agassi's big rivals, had a playing style similar to his. Both players preferred to stay at the baseline with Chang being more defensive-minded. The outcome was that most of their meetings were built on long and entertaining rallies. The rivalry began late in the 1980s with both players being considered the prodigies of the next great generation of American tennis players and both having foreign descent. Agassi won the first four matches including a straight-set victory in round 16 of the 1988 US Open and defeating Chang, the defending champion, in the 1990 French Open in a four-set quarterfinal. Arguably their best match took place in the round of 16 of the 1994 US Open. While both players presented high-quality shot-making, the momentum changed from set to set with Agassi eventually prevailing in a five-set victory. It turned out to be the toughest contest on his way to his first US Open title. Their next two Grand Slam meetings came in 1996, with Chang recording easy straight-set victories in the semi-finals of both the Australian Open and the US Open. Years after, Agassi shockingly admitted in his book that he had lost the first of the matches on purpose as he did not want to face Boris Becker, who was awaiting the winner in the final. Agassi won the last four of their matches, with the last being in 2003 at the Miami Open with Chang being clearly past his prime. Agassi vs. Becker Boris Becker and Agassi played 14 times with Agassi leading 10–4. Becker won their first three matches in 1988 and 1989 before Agassi reversed the rivalry in 1990, and won 10 of their last 11 matches. They first played at Indian Wells in 1988, with Becker prevailing. Their most notable match was the 1989 Davis Cup semi-final match, which Becker won in five sets after losing the first two in tiebreaks. Agassi, considered a baseliner with a playing style not suiting grass, shocked Becker, a three-time champion, in a five-set quarterfinal at Wimbledon in 1992 on his way to his first Grand Slam title. The intensity of the rivalry peaked in 1995. Becker won that year's Wimbledon semi-final after being down a set and two breaks, to eventually win in four sets. In a highly anticipated rematch in the US Open semi-final, this time it was Agassi who came out victorious in four tight sets. Their final match was played at Hong Kong in 1999, which Agassi won in three sets. Agassi vs. Rafter Agassi and Pat Rafter played fifteen times with Agassi leading 10–5.

The rivalry has been considered special and delivered memorable encounters, because of the players' contrasting styles of play, with Rafter using traditional serve-&-volley methods against Agassi's variety of return of serves and passing shots as his main weapons. Agassi led 8–2 on hard courts, but Rafter surprisingly won their sole match on clay at the 1999 Rome Masters. They played four matches at Wimbledon with both winning two matches each. Agassi won the first two in 1993 and 1999, while Rafter took their 2000 and 2001 encounters, both of the gruelling 5-setters often being presented on the lists of best matches ever played. Agassi also won both their meetings at the Australian Open, in 1995 and 2001, on his way to the title on both occasions. Rafter, however, took their only US Open encounter in 1997 and went on to win the title. Agassi vs. Federer Agassi and Roger Federer played 11 times, and Federer led their head-to-head series 8–3. With the retirement of Sampras, the rivalry against the 11-years-younger Federer, who was another great server like Sampras, became Agassi's main rivalry for the final years of his career. Agassi won their first three matches, but then went on to lose eight consecutive ones. They first met in just the third tournament of Federer's career at the 1998 Swiss Indoors in Federer's hometown, with Agassi prevailing over the 17-year-old. Agassi also defeated Federer at the 2001 US Open and the finals of the Miami Open in 2002. Federer began to turn the tide at the Masters Cup in 2003, when he defeated Agassi in both the round-robin and the final. They played a memorable quarterfinal match at the 2004 US Open that spanned over two windy days, with Federer eventually prevailing in five sets. At the 2005 Dubai Championships, Federer and Agassi attracted worldwide headlines with a publicity stunt that saw the two tennis legends play on a helipad almost 220 meters above sea level at the hotel Burj al-Arab. Their final duel took place in the final of the 2005 US Open. In the historic clash of generations, Federer was victorious in four sets in front of a pro-Agassi crowd. The match was the last appearance by Agassi in any tournament final. Agassi vs. Lendl Agassi and Ivan Lendl played eight times, and Lendl led their head-to-head series 6–2. Agassi vs. Edberg Agassi and Stefan Edberg played nine times, and Agassi led their head-to-head series 6–3. Earnings Agassi earned more than $30 million in prize-money during his career, sixth only to Djokovic, Federer, Nadal, Sampras and Murray to date (May 2018). He also earned more than $25 million a year through endorsements during his career, which was ranked fourth in all sports at the time. Post-retirement Since retiring after the 2006 US Open, Agassi has participated in a series of charity tournaments and continues his work with his own charity. On September 5, 2007, he was a surprise guest commentator for the Andy Roddick/Roger Federer US Open quarterfinal.

The rivalry has been considered special and delivered memorable encounters, because of the players' contrasting styles of play, with Rafter using traditional serve-&-volley methods against Agassi's variety of return of serves and passing shots as his main weapons. Agassi led 8–2 on hard courts, but Rafter surprisingly won their sole match on clay at the 1999 Rome Masters. They played four matches at Wimbledon with both winning two matches each. Agassi won the first two in 1993 and 1999, while Rafter took their 2000 and 2001 encounters, both of the gruelling 5-setters often being presented on the lists of best matches ever played. Agassi also won both their meetings at the Australian Open, in 1995 and 2001, on his way to the title on both occasions. Rafter, however, took their only US Open encounter in 1997 and went on to win the title. Agassi vs. Federer Agassi and Roger Federer played 11 times, and Federer led their head-to-head series 8–3. With the retirement of Sampras, the rivalry against the 11-years-younger Federer, who was another great server like Sampras, became Agassi's main rivalry for the final years of his career. Agassi won their first three matches, but then went on to lose eight consecutive ones. They first met in just the third tournament of Federer's career at the 1998 Swiss Indoors in Federer's hometown, with Agassi prevailing over the 17-year-old. Agassi also defeated Federer at the 2001 US Open and the finals of the Miami Open in 2002. Federer began to turn the tide at the Masters Cup in 2003, when he defeated Agassi in both the round-robin and the final. They played a memorable quarterfinal match at the 2004 US Open that spanned over two windy days, with Federer eventually prevailing in five sets. At the 2005 Dubai Championships, Federer and Agassi attracted worldwide headlines with a publicity stunt that saw the two tennis legends play on a helipad almost 220 meters above sea level at the hotel Burj al-Arab. Their final duel took place in the final of the 2005 US Open. In the historic clash of generations, Federer was victorious in four sets in front of a pro-Agassi crowd. The match was the last appearance by Agassi in any tournament final. Agassi vs. Lendl Agassi and Ivan Lendl played eight times, and Lendl led their head-to-head series 6–2. Agassi vs. Edberg Agassi and Stefan Edberg played nine times, and Agassi led their head-to-head series 6–3. Earnings Agassi earned more than $30 million in prize-money during his career, sixth only to Djokovic, Federer, Nadal, Sampras and Murray to date (May 2018). He also earned more than $25 million a year through endorsements during his career, which was ranked fourth in all sports at the time. Post-retirement Since retiring after the 2006 US Open, Agassi has participated in a series of charity tournaments and continues his work with his own charity. On September 5, 2007, he was a surprise guest commentator for the Andy Roddick/Roger Federer US Open quarterfinal.

The rivalry has been considered special and delivered memorable encounters, because of the players' contrasting styles of play, with Rafter using traditional serve-&-volley methods against Agassi's variety of return of serves and passing shots as his main weapons. Agassi led 8–2 on hard courts, but Rafter surprisingly won their sole match on clay at the 1999 Rome Masters. They played four matches at Wimbledon with both winning two matches each. Agassi won the first two in 1993 and 1999, while Rafter took their 2000 and 2001 encounters, both of the gruelling 5-setters often being presented on the lists of best matches ever played. Agassi also won both their meetings at the Australian Open, in 1995 and 2001, on his way to the title on both occasions. Rafter, however, took their only US Open encounter in 1997 and went on to win the title. Agassi vs. Federer Agassi and Roger Federer played 11 times, and Federer led their head-to-head series 8–3. With the retirement of Sampras, the rivalry against the 11-years-younger Federer, who was another great server like Sampras, became Agassi's main rivalry for the final years of his career. Agassi won their first three matches, but then went on to lose eight consecutive ones. They first met in just the third tournament of Federer's career at the 1998 Swiss Indoors in Federer's hometown, with Agassi prevailing over the 17-year-old. Agassi also defeated Federer at the 2001 US Open and the finals of the Miami Open in 2002. Federer began to turn the tide at the Masters Cup in 2003, when he defeated Agassi in both the round-robin and the final. They played a memorable quarterfinal match at the 2004 US Open that spanned over two windy days, with Federer eventually prevailing in five sets. At the 2005 Dubai Championships, Federer and Agassi attracted worldwide headlines with a publicity stunt that saw the two tennis legends play on a helipad almost 220 meters above sea level at the hotel Burj al-Arab. Their final duel took place in the final of the 2005 US Open. In the historic clash of generations, Federer was victorious in four sets in front of a pro-Agassi crowd. The match was the last appearance by Agassi in any tournament final. Agassi vs. Lendl Agassi and Ivan Lendl played eight times, and Lendl led their head-to-head series 6–2. Agassi vs. Edberg Agassi and Stefan Edberg played nine times, and Agassi led their head-to-head series 6–3. Earnings Agassi earned more than $30 million in prize-money during his career, sixth only to Djokovic, Federer, Nadal, Sampras and Murray to date (May 2018). He also earned more than $25 million a year through endorsements during his career, which was ranked fourth in all sports at the time. Post-retirement Since retiring after the 2006 US Open, Agassi has participated in a series of charity tournaments and continues his work with his own charity. On September 5, 2007, he was a surprise guest commentator for the Andy Roddick/Roger Federer US Open quarterfinal.

He played an exhibition match at Wimbledon, teaming with his wife, Steffi Graf, to play with Tim Henman and Kim Clijsters. He played World Team Tennis for the Philadelphia Freedoms in the summer of 2009. At the 2009 French Open, Agassi was on hand to present Roger Federer, who completed his Career Grand Slam by winning the tournament and joined Agassi as one of six men to complete the Career Grand Slam, with the trophy. Also in 2009, Agassi played at the Outback Champions Series event for the first time. He played the Cancer Treatment Centers of America Tennis Championships at Surprise, Arizona, where he reached the final before bowing to eventual champion Todd Martin. Agassi returned to the tour renamed for the PowerShares Series in 2011 and participated in a total of seven events while winning two. Agassi beat Courier in the final of the Staples Champions Cup in Boston and later defeated Sampras at the CTCA Championships at his hometown Las Vegas. In 2012, Agassi took part in five tournaments, winning three of those. In November, at first he won BILT Champions Showdown in San Jose, beating John McEnroe in the final. The following day, he defended his title of the CTCA Championships, while defeating Courier in the decisive match. In the series season finale, he beat Michael Chang for the Acura Champions Cup. The series and Agassi came back to action in 2014. Agassi won both tournaments he participated in. At the Camden Wealth Advisors Cup's final in Houston, Agassi beat James Blake for a rematch of their 2005 US Open quarterfinal. He defeated Blake again in Portland to win the title of the Cancer Treatment Centers of America Championships. In 2015, Agassi took part in just one event of the PowerShares Series, losing to Mark Philippoussis in the final of the Champions Shootout. The following year he took part in two events, at first losing to Blake in Chicago, and the next day defeating Mardy Fish, but losing to Roddick in Charleston. In 2009, in Macau Agassi and Sampras met for the first time on court since the 2002 US Open final. Sampras won the exhibition in three sets. The rivalry between the former champions headlined sports media again in March 2010 after the two participated in the "Hit for Haiti" charity event organized to raise money for the victims of the earthquake. Partnered with Roger Federer and Rafael Nadal, the old rivals began making jokes at each other's expense, which ended up with Sampras intentionally striking a serve at Agassi's body. After the event, Agassi admitted that he had crossed the line with his jokes and publicly apologized to Sampras. Agassi and Sampras met again one year later for an exhibition match at Madison Square Garden in New York in front of 19 000 spectators as Sampras defeated Agassi in two sets. On March 3, 2014, Agassi and Sampras squared off for an exhibition in London for the annual World Tennis Day.

He played an exhibition match at Wimbledon, teaming with his wife, Steffi Graf, to play with Tim Henman and Kim Clijsters. He played World Team Tennis for the Philadelphia Freedoms in the summer of 2009. At the 2009 French Open, Agassi was on hand to present Roger Federer, who completed his Career Grand Slam by winning the tournament and joined Agassi as one of six men to complete the Career Grand Slam, with the trophy. Also in 2009, Agassi played at the Outback Champions Series event for the first time. He played the Cancer Treatment Centers of America Tennis Championships at Surprise, Arizona, where he reached the final before bowing to eventual champion Todd Martin. Agassi returned to the tour renamed for the PowerShares Series in 2011 and participated in a total of seven events while winning two. Agassi beat Courier in the final of the Staples Champions Cup in Boston and later defeated Sampras at the CTCA Championships at his hometown Las Vegas. In 2012, Agassi took part in five tournaments, winning three of those. In November, at first he won BILT Champions Showdown in San Jose, beating John McEnroe in the final. The following day, he defended his title of the CTCA Championships, while defeating Courier in the decisive match. In the series season finale, he beat Michael Chang for the Acura Champions Cup. The series and Agassi came back to action in 2014. Agassi won both tournaments he participated in. At the Camden Wealth Advisors Cup's final in Houston, Agassi beat James Blake for a rematch of their 2005 US Open quarterfinal. He defeated Blake again in Portland to win the title of the Cancer Treatment Centers of America Championships. In 2015, Agassi took part in just one event of the PowerShares Series, losing to Mark Philippoussis in the final of the Champions Shootout. The following year he took part in two events, at first losing to Blake in Chicago, and the next day defeating Mardy Fish, but losing to Roddick in Charleston. In 2009, in Macau Agassi and Sampras met for the first time on court since the 2002 US Open final. Sampras won the exhibition in three sets. The rivalry between the former champions headlined sports media again in March 2010 after the two participated in the "Hit for Haiti" charity event organized to raise money for the victims of the earthquake. Partnered with Roger Federer and Rafael Nadal, the old rivals began making jokes at each other's expense, which ended up with Sampras intentionally striking a serve at Agassi's body. After the event, Agassi admitted that he had crossed the line with his jokes and publicly apologized to Sampras. Agassi and Sampras met again one year later for an exhibition match at Madison Square Garden in New York in front of 19 000 spectators as Sampras defeated Agassi in two sets. On March 3, 2014, Agassi and Sampras squared off for an exhibition in London for the annual World Tennis Day.

He played an exhibition match at Wimbledon, teaming with his wife, Steffi Graf, to play with Tim Henman and Kim Clijsters. He played World Team Tennis for the Philadelphia Freedoms in the summer of 2009. At the 2009 French Open, Agassi was on hand to present Roger Federer, who completed his Career Grand Slam by winning the tournament and joined Agassi as one of six men to complete the Career Grand Slam, with the trophy. Also in 2009, Agassi played at the Outback Champions Series event for the first time. He played the Cancer Treatment Centers of America Tennis Championships at Surprise, Arizona, where he reached the final before bowing to eventual champion Todd Martin. Agassi returned to the tour renamed for the PowerShares Series in 2011 and participated in a total of seven events while winning two. Agassi beat Courier in the final of the Staples Champions Cup in Boston and later defeated Sampras at the CTCA Championships at his hometown Las Vegas. In 2012, Agassi took part in five tournaments, winning three of those. In November, at first he won BILT Champions Showdown in San Jose, beating John McEnroe in the final. The following day, he defended his title of the CTCA Championships, while defeating Courier in the decisive match. In the series season finale, he beat Michael Chang for the Acura Champions Cup. The series and Agassi came back to action in 2014. Agassi won both tournaments he participated in. At the Camden Wealth Advisors Cup's final in Houston, Agassi beat James Blake for a rematch of their 2005 US Open quarterfinal. He defeated Blake again in Portland to win the title of the Cancer Treatment Centers of America Championships. In 2015, Agassi took part in just one event of the PowerShares Series, losing to Mark Philippoussis in the final of the Champions Shootout. The following year he took part in two events, at first losing to Blake in Chicago, and the next day defeating Mardy Fish, but losing to Roddick in Charleston. In 2009, in Macau Agassi and Sampras met for the first time on court since the 2002 US Open final. Sampras won the exhibition in three sets. The rivalry between the former champions headlined sports media again in March 2010 after the two participated in the "Hit for Haiti" charity event organized to raise money for the victims of the earthquake. Partnered with Roger Federer and Rafael Nadal, the old rivals began making jokes at each other's expense, which ended up with Sampras intentionally striking a serve at Agassi's body. After the event, Agassi admitted that he had crossed the line with his jokes and publicly apologized to Sampras. Agassi and Sampras met again one year later for an exhibition match at Madison Square Garden in New York in front of 19 000 spectators as Sampras defeated Agassi in two sets. On March 3, 2014, Agassi and Sampras squared off for an exhibition in London for the annual World Tennis Day.

This time, it was Agassi who came out on top in two straight sets. He returned to the tour in May 2017 in the position of coach to Novak Djokovic for the French Open. Agassi announced the end of the partnership on March 31, 2018, stating that there were too many disagreements in the relationship. Playing style Early in his career, Agassi would look to end points quickly by playing first-strike tennis, typically by inducing a weak return with a deep, hard shot, and then playing a winner at an extreme angle. On the rare occasion that he charged the net, Agassi liked to take the ball in the air and hit a swinging volley for a winner. His favored groundstroke was his flat, accurate two-handed backhand, hit well cross-court but especially down the line. His forehand was nearly as strong, especially his inside-out to the ad court. Agassi's strength was in dictating play from the baseline, and he was able to consistently take the ball on the rise. While he was growing up, his father and Nick Bollettieri trained him in this way. When in control of a point, Agassi would often pass up an opportunity to attempt a winner and hit a conservative shot to minimize his errors, and to make his opponent run more. This change to more methodical, less aggressive baseline play was largely initiated by his longtime coach, Brad Gilbert, in their first year together in 1994. Gilbert encouraged Agassi to wear out opponents with his deep, flat groundstrokes and to use his fitness to win attrition wars, and noted Agassi's two-handed backhand down the line as his very best shot. A signature play later in his career was a change-up drop shot to the deuce court after deep penetrating groundstrokes. This would often be followed by a passing shot or lob if the opponent was fast enough to retrieve it. Agassi was raised on hardcourts, but found much of his early major-tournament success on the red clay of Roland Garros, reaching two consecutive finals there early in his career. Despite grass being his worst surface, his first major win was at the slick grass of Wimbledon in 1992, a tournament that he professed to hating at the time. His strongest surface over the course of his career, was indeed hardcourt, where he won six of his eight majors. Business ventures Agassi established a limited liability company named Andre Agassi Ventures (formerly named Agassi Enterprises). Agassi, along with five athlete partners (including Wayne Gretzky, Joe Montana, Shaquille O'Neal, Ken Griffey, Jr., and Monica Seles) opened a chain of sports-themed restaurant named Official All Star Café in April 1996. The restaurant closed down in 2001. In 1999, he paid $1 million for a 10 percent stake in Nevada First Bank and made a $10 million profit when it was sold to Western Alliance Bancorp in 2006.

This time, it was Agassi who came out on top in two straight sets. He returned to the tour in May 2017 in the position of coach to Novak Djokovic for the French Open. Agassi announced the end of the partnership on March 31, 2018, stating that there were too many disagreements in the relationship. Playing style Early in his career, Agassi would look to end points quickly by playing first-strike tennis, typically by inducing a weak return with a deep, hard shot, and then playing a winner at an extreme angle. On the rare occasion that he charged the net, Agassi liked to take the ball in the air and hit a swinging volley for a winner. His favored groundstroke was his flat, accurate two-handed backhand, hit well cross-court but especially down the line. His forehand was nearly as strong, especially his inside-out to the ad court. Agassi's strength was in dictating play from the baseline, and he was able to consistently take the ball on the rise. While he was growing up, his father and Nick Bollettieri trained him in this way. When in control of a point, Agassi would often pass up an opportunity to attempt a winner and hit a conservative shot to minimize his errors, and to make his opponent run more. This change to more methodical, less aggressive baseline play was largely initiated by his longtime coach, Brad Gilbert, in their first year together in 1994. Gilbert encouraged Agassi to wear out opponents with his deep, flat groundstrokes and to use his fitness to win attrition wars, and noted Agassi's two-handed backhand down the line as his very best shot. A signature play later in his career was a change-up drop shot to the deuce court after deep penetrating groundstrokes. This would often be followed by a passing shot or lob if the opponent was fast enough to retrieve it. Agassi was raised on hardcourts, but found much of his early major-tournament success on the red clay of Roland Garros, reaching two consecutive finals there early in his career. Despite grass being his worst surface, his first major win was at the slick grass of Wimbledon in 1992, a tournament that he professed to hating at the time. His strongest surface over the course of his career, was indeed hardcourt, where he won six of his eight majors. Business ventures Agassi established a limited liability company named Andre Agassi Ventures (formerly named Agassi Enterprises). Agassi, along with five athlete partners (including Wayne Gretzky, Joe Montana, Shaquille O'Neal, Ken Griffey, Jr., and Monica Seles) opened a chain of sports-themed restaurant named Official All Star Café in April 1996. The restaurant closed down in 2001. In 1999, he paid $1 million for a 10 percent stake in Nevada First Bank and made a $10 million profit when it was sold to Western Alliance Bancorp in 2006.

This time, it was Agassi who came out on top in two straight sets. He returned to the tour in May 2017 in the position of coach to Novak Djokovic for the French Open. Agassi announced the end of the partnership on March 31, 2018, stating that there were too many disagreements in the relationship. Playing style Early in his career, Agassi would look to end points quickly by playing first-strike tennis, typically by inducing a weak return with a deep, hard shot, and then playing a winner at an extreme angle. On the rare occasion that he charged the net, Agassi liked to take the ball in the air and hit a swinging volley for a winner. His favored groundstroke was his flat, accurate two-handed backhand, hit well cross-court but especially down the line. His forehand was nearly as strong, especially his inside-out to the ad court. Agassi's strength was in dictating play from the baseline, and he was able to consistently take the ball on the rise. While he was growing up, his father and Nick Bollettieri trained him in this way. When in control of a point, Agassi would often pass up an opportunity to attempt a winner and hit a conservative shot to minimize his errors, and to make his opponent run more. This change to more methodical, less aggressive baseline play was largely initiated by his longtime coach, Brad Gilbert, in their first year together in 1994. Gilbert encouraged Agassi to wear out opponents with his deep, flat groundstrokes and to use his fitness to win attrition wars, and noted Agassi's two-handed backhand down the line as his very best shot. A signature play later in his career was a change-up drop shot to the deuce court after deep penetrating groundstrokes. This would often be followed by a passing shot or lob if the opponent was fast enough to retrieve it. Agassi was raised on hardcourts, but found much of his early major-tournament success on the red clay of Roland Garros, reaching two consecutive finals there early in his career. Despite grass being his worst surface, his first major win was at the slick grass of Wimbledon in 1992, a tournament that he professed to hating at the time. His strongest surface over the course of his career, was indeed hardcourt, where he won six of his eight majors. Business ventures Agassi established a limited liability company named Andre Agassi Ventures (formerly named Agassi Enterprises). Agassi, along with five athlete partners (including Wayne Gretzky, Joe Montana, Shaquille O'Neal, Ken Griffey, Jr., and Monica Seles) opened a chain of sports-themed restaurant named Official All Star Café in April 1996. The restaurant closed down in 2001. In 1999, he paid $1 million for a 10 percent stake in Nevada First Bank and made a $10 million profit when it was sold to Western Alliance Bancorp in 2006.

In 2002, he joined the Tennis Channel to promote the channel to consumers and cable and satellite industry, and made an equity investment in the network. After meeting chef Michael Mina at one of his restaurants in San Francisco, Agassi partnered with him in 2002 to start Mina Group Inc. and opened 18 concept restaurants in San Francisco, San Jose, Dana Point, Atlantic City and Las Vegas. Agassi was an equity investor of a group that acquired Golden Nugget Las Vegas and Golden Nugget Laughlin from MGM Mirage for $215 million in 2004. One year later, the group sold the hotel-casino to Landry's, Inc. for $163 million in cash and $182 million in assumed debt. In 2007, he sat on the board of Meadows Bank, an independent bank in Nevada. He has invested in start-up companies backed by Allen & Company. Agassi and Graf formed a company called Agassi Graf Holdings. They invested in PURE, a nightclub at Caesars Palace, which opened in 2004, and sold it to Angel Management Group in 2010. In August 2006, Agassi and Graf developed a joint venture with high-end furniture maker Kreiss Enterprises. They launched a furniture line called Agassi Graf Collection. In September, Agassi and Graf, through their company Agassi Graf Development LLC, along with Bayview Financial LP, finalized an agreement to develop a condominium hotel, Fairmont Tamarack, at Tamarack Resort in Donnelly, Idaho. Owing to difficult market conditions and delays, they withdrew from the project in 2009. The group still owns three small chunks of land. In September, they collaborated with Steve Case's Exclusive Resorts to co-develop luxury resorts and design Agassi-Graf Tennis and Fitness Centers. They also invested in online ticket reseller viagogo in 2009 and both serve as board members and advisors of the company. In October 2012, Village Roadshow and investors including Agassi and Graf announced plans to build a new water park called Wet'n'Wild Las Vegas in Las Vegas. Village Roadshow has a 51% stake in the park while Agassi, Graf, and other private investors hold the remaining 49%. The park opened in May 2013. IMG managed Agassi from the time he turned pro in 1986 through January 2000 before switching to SFX Sports Group. His business manager, lawyer and agent was childhood friend Perry Rogers, but they have been estranged since 2008. In 2009, he and Graf signed with CAA. Equipment and endorsements Agassi used Prince Graphite rackets early in his career. He signed a $7 million endorsement contract with Belgian tennis racquet makers Donnay. He later switched to Head Ti Radical racket and Head's LiquidMetal Radical racket, having signed a multimillion-dollar endorsement deal with Head in 1993. He renewed his contract in 1999, and in November 2003 he signed a lifetime agreement with Head. He also endorses Penn tennis balls. On July 25, 2005, Agassi left Nike after 17 years and signed an endorsement deal with Adidas.

In 2002, he joined the Tennis Channel to promote the channel to consumers and cable and satellite industry, and made an equity investment in the network. After meeting chef Michael Mina at one of his restaurants in San Francisco, Agassi partnered with him in 2002 to start Mina Group Inc. and opened 18 concept restaurants in San Francisco, San Jose, Dana Point, Atlantic City and Las Vegas. Agassi was an equity investor of a group that acquired Golden Nugget Las Vegas and Golden Nugget Laughlin from MGM Mirage for $215 million in 2004. One year later, the group sold the hotel-casino to Landry's, Inc. for $163 million in cash and $182 million in assumed debt. In 2007, he sat on the board of Meadows Bank, an independent bank in Nevada. He has invested in start-up companies backed by Allen & Company. Agassi and Graf formed a company called Agassi Graf Holdings. They invested in PURE, a nightclub at Caesars Palace, which opened in 2004, and sold it to Angel Management Group in 2010. In August 2006, Agassi and Graf developed a joint venture with high-end furniture maker Kreiss Enterprises. They launched a furniture line called Agassi Graf Collection. In September, Agassi and Graf, through their company Agassi Graf Development LLC, along with Bayview Financial LP, finalized an agreement to develop a condominium hotel, Fairmont Tamarack, at Tamarack Resort in Donnelly, Idaho. Owing to difficult market conditions and delays, they withdrew from the project in 2009. The group still owns three small chunks of land. In September, they collaborated with Steve Case's Exclusive Resorts to co-develop luxury resorts and design Agassi-Graf Tennis and Fitness Centers. They also invested in online ticket reseller viagogo in 2009 and both serve as board members and advisors of the company. In October 2012, Village Roadshow and investors including Agassi and Graf announced plans to build a new water park called Wet'n'Wild Las Vegas in Las Vegas. Village Roadshow has a 51% stake in the park while Agassi, Graf, and other private investors hold the remaining 49%. The park opened in May 2013. IMG managed Agassi from the time he turned pro in 1986 through January 2000 before switching to SFX Sports Group. His business manager, lawyer and agent was childhood friend Perry Rogers, but they have been estranged since 2008. In 2009, he and Graf signed with CAA. Equipment and endorsements Agassi used Prince Graphite rackets early in his career. He signed a $7 million endorsement contract with Belgian tennis racquet makers Donnay. He later switched to Head Ti Radical racket and Head's LiquidMetal Radical racket, having signed a multimillion-dollar endorsement deal with Head in 1993. He renewed his contract in 1999, and in November 2003 he signed a lifetime agreement with Head. He also endorses Penn tennis balls. On July 25, 2005, Agassi left Nike after 17 years and signed an endorsement deal with Adidas.

In 2002, he joined the Tennis Channel to promote the channel to consumers and cable and satellite industry, and made an equity investment in the network. After meeting chef Michael Mina at one of his restaurants in San Francisco, Agassi partnered with him in 2002 to start Mina Group Inc. and opened 18 concept restaurants in San Francisco, San Jose, Dana Point, Atlantic City and Las Vegas. Agassi was an equity investor of a group that acquired Golden Nugget Las Vegas and Golden Nugget Laughlin from MGM Mirage for $215 million in 2004. One year later, the group sold the hotel-casino to Landry's, Inc. for $163 million in cash and $182 million in assumed debt. In 2007, he sat on the board of Meadows Bank, an independent bank in Nevada. He has invested in start-up companies backed by Allen & Company. Agassi and Graf formed a company called Agassi Graf Holdings. They invested in PURE, a nightclub at Caesars Palace, which opened in 2004, and sold it to Angel Management Group in 2010. In August 2006, Agassi and Graf developed a joint venture with high-end furniture maker Kreiss Enterprises. They launched a furniture line called Agassi Graf Collection. In September, Agassi and Graf, through their company Agassi Graf Development LLC, along with Bayview Financial LP, finalized an agreement to develop a condominium hotel, Fairmont Tamarack, at Tamarack Resort in Donnelly, Idaho. Owing to difficult market conditions and delays, they withdrew from the project in 2009. The group still owns three small chunks of land. In September, they collaborated with Steve Case's Exclusive Resorts to co-develop luxury resorts and design Agassi-Graf Tennis and Fitness Centers. They also invested in online ticket reseller viagogo in 2009 and both serve as board members and advisors of the company. In October 2012, Village Roadshow and investors including Agassi and Graf announced plans to build a new water park called Wet'n'Wild Las Vegas in Las Vegas. Village Roadshow has a 51% stake in the park while Agassi, Graf, and other private investors hold the remaining 49%. The park opened in May 2013. IMG managed Agassi from the time he turned pro in 1986 through January 2000 before switching to SFX Sports Group. His business manager, lawyer and agent was childhood friend Perry Rogers, but they have been estranged since 2008. In 2009, he and Graf signed with CAA. Equipment and endorsements Agassi used Prince Graphite rackets early in his career. He signed a $7 million endorsement contract with Belgian tennis racquet makers Donnay. He later switched to Head Ti Radical racket and Head's LiquidMetal Radical racket, having signed a multimillion-dollar endorsement deal with Head in 1993. He renewed his contract in 1999, and in November 2003 he signed a lifetime agreement with Head. He also endorses Penn tennis balls. On July 25, 2005, Agassi left Nike after 17 years and signed an endorsement deal with Adidas.

A major reason for Agassi leaving Nike was because Nike refused to donate to Agassi's charities, and Adidas was more than happy to do so. On May 13, 2013, Agassi rejoined Nike. Agassi was sponsored by DuPont, Ebel, Mountain Dew in 1993, Mazda in 1997, Kia Motors in 2002, American Express and Deutsche Bank in 2003. In 1990, he appeared in a television commercial for Canon Inc., promoting the Canon EOS Rebel camera. Between 1999 and 2000, he signed a multimillion-dollar, multiyear endorsement deal with Schick and became the worldwide spokesman for the company. Agassi signed a multiyear contract with Twinlab and promoted the company's nutritional supplements. In mid-2003, he was named the spokesman of Aramis Life, a fragrance by Aramis, and signed a five-year deal with the company. In March 2004, he signed a ten-year agreement worth $1.5 million a year with 24 Hour Fitness, which will open five Andre Agassi fitness centers by year-end. Prior to the 2012 Australian Open, Agassi and Australian winemaker Jacobs Creek announced a three-year partnership and created the Open Film Series to "[share] personal stories about the life defining moments that shaped his character on and off the court." In 2007, watchmaker Longines named Agassi as their brand ambassador. Agassi and his mother appeared in a Got Milk? advertisement in 2002. Agassi has appeared in many advertisements and television commercials with Graf. They both endorsed Deutsche Telekom in 2002, Genworth Financial and Canon Inc. in 2004, LVMH in 2007, and Nintendo Wii and Wii Fit U and Longines in 2013. Personal life Relationships and family In the early 1990s, after dating Wendi Stewart, Agassi dated American singer and entertainer Barbra Streisand. He wrote about the relationship in his 2009 autobiography, "We agree that we're good for each other, and so what if she's twenty-eight years older? We're sympatico, and the public outcry only adds spice to our connection. It makes our friendship feel forbidden, taboo – another piece of my overall rebellion. Dating Barbra Streisand is like wearing Hot Lava." He was married to Brooke Shields from 1997 to 1999. He married Steffi Graf on October 22, 2001, at their Las Vegas home; the only witnesses were their mothers. They have two children: son Jaden Gil (born 2001) and daughter Jaz Elle (born 2003). Agassi has said that he and Graf are not pushing their children toward becoming tennis players. The Graf-Agassi family resides in Summerlin, a community in the Las Vegas Valley. Graf's mother and brother, Michael, with his four children, also live there. Long-time trainer Gil Reyes has been called one of Agassi's closest friends; some have described him as being a "father figure" to Agassi. In 2012, Agassi and Reyes introduced their own line of fitness equipment, BILT By Agassi and Reyes. In December 2008, Agassi's childhood friend and former business manager, Perry Rogers, sued Graf for $50,000 in management fees he claimed that she owed him.

A major reason for Agassi leaving Nike was because Nike refused to donate to Agassi's charities, and Adidas was more than happy to do so. On May 13, 2013, Agassi rejoined Nike. Agassi was sponsored by DuPont, Ebel, Mountain Dew in 1993, Mazda in 1997, Kia Motors in 2002, American Express and Deutsche Bank in 2003. In 1990, he appeared in a television commercial for Canon Inc., promoting the Canon EOS Rebel camera. Between 1999 and 2000, he signed a multimillion-dollar, multiyear endorsement deal with Schick and became the worldwide spokesman for the company. Agassi signed a multiyear contract with Twinlab and promoted the company's nutritional supplements. In mid-2003, he was named the spokesman of Aramis Life, a fragrance by Aramis, and signed a five-year deal with the company. In March 2004, he signed a ten-year agreement worth $1.5 million a year with 24 Hour Fitness, which will open five Andre Agassi fitness centers by year-end. Prior to the 2012 Australian Open, Agassi and Australian winemaker Jacobs Creek announced a three-year partnership and created the Open Film Series to "[share] personal stories about the life defining moments that shaped his character on and off the court." In 2007, watchmaker Longines named Agassi as their brand ambassador. Agassi and his mother appeared in a Got Milk? advertisement in 2002. Agassi has appeared in many advertisements and television commercials with Graf. They both endorsed Deutsche Telekom in 2002, Genworth Financial and Canon Inc. in 2004, LVMH in 2007, and Nintendo Wii and Wii Fit U and Longines in 2013. Personal life Relationships and family In the early 1990s, after dating Wendi Stewart, Agassi dated American singer and entertainer Barbra Streisand. He wrote about the relationship in his 2009 autobiography, "We agree that we're good for each other, and so what if she's twenty-eight years older? We're sympatico, and the public outcry only adds spice to our connection. It makes our friendship feel forbidden, taboo – another piece of my overall rebellion. Dating Barbra Streisand is like wearing Hot Lava." He was married to Brooke Shields from 1997 to 1999. He married Steffi Graf on October 22, 2001, at their Las Vegas home; the only witnesses were their mothers. They have two children: son Jaden Gil (born 2001) and daughter Jaz Elle (born 2003). Agassi has said that he and Graf are not pushing their children toward becoming tennis players. The Graf-Agassi family resides in Summerlin, a community in the Las Vegas Valley. Graf's mother and brother, Michael, with his four children, also live there. Long-time trainer Gil Reyes has been called one of Agassi's closest friends; some have described him as being a "father figure" to Agassi. In 2012, Agassi and Reyes introduced their own line of fitness equipment, BILT By Agassi and Reyes. In December 2008, Agassi's childhood friend and former business manager, Perry Rogers, sued Graf for $50,000 in management fees he claimed that she owed him.

A major reason for Agassi leaving Nike was because Nike refused to donate to Agassi's charities, and Adidas was more than happy to do so. On May 13, 2013, Agassi rejoined Nike. Agassi was sponsored by DuPont, Ebel, Mountain Dew in 1993, Mazda in 1997, Kia Motors in 2002, American Express and Deutsche Bank in 2003. In 1990, he appeared in a television commercial for Canon Inc., promoting the Canon EOS Rebel camera. Between 1999 and 2000, he signed a multimillion-dollar, multiyear endorsement deal with Schick and became the worldwide spokesman for the company. Agassi signed a multiyear contract with Twinlab and promoted the company's nutritional supplements. In mid-2003, he was named the spokesman of Aramis Life, a fragrance by Aramis, and signed a five-year deal with the company. In March 2004, he signed a ten-year agreement worth $1.5 million a year with 24 Hour Fitness, which will open five Andre Agassi fitness centers by year-end. Prior to the 2012 Australian Open, Agassi and Australian winemaker Jacobs Creek announced a three-year partnership and created the Open Film Series to "[share] personal stories about the life defining moments that shaped his character on and off the court." In 2007, watchmaker Longines named Agassi as their brand ambassador. Agassi and his mother appeared in a Got Milk? advertisement in 2002. Agassi has appeared in many advertisements and television commercials with Graf. They both endorsed Deutsche Telekom in 2002, Genworth Financial and Canon Inc. in 2004, LVMH in 2007, and Nintendo Wii and Wii Fit U and Longines in 2013. Personal life Relationships and family In the early 1990s, after dating Wendi Stewart, Agassi dated American singer and entertainer Barbra Streisand. He wrote about the relationship in his 2009 autobiography, "We agree that we're good for each other, and so what if she's twenty-eight years older? We're sympatico, and the public outcry only adds spice to our connection. It makes our friendship feel forbidden, taboo – another piece of my overall rebellion. Dating Barbra Streisand is like wearing Hot Lava." He was married to Brooke Shields from 1997 to 1999. He married Steffi Graf on October 22, 2001, at their Las Vegas home; the only witnesses were their mothers. They have two children: son Jaden Gil (born 2001) and daughter Jaz Elle (born 2003). Agassi has said that he and Graf are not pushing their children toward becoming tennis players. The Graf-Agassi family resides in Summerlin, a community in the Las Vegas Valley. Graf's mother and brother, Michael, with his four children, also live there. Long-time trainer Gil Reyes has been called one of Agassi's closest friends; some have described him as being a "father figure" to Agassi. In 2012, Agassi and Reyes introduced their own line of fitness equipment, BILT By Agassi and Reyes. In December 2008, Agassi's childhood friend and former business manager, Perry Rogers, sued Graf for $50,000 in management fees he claimed that she owed him.

Autobiography Agassi's autobiography, Open: An Autobiography, (written with assistance from J. R. Moehringer), was published in November 2009. In it, Agassi talks about his childhood and his unconventional Armenian father, who came to the United States from Iran where he was a professional boxer. Overly demanding and emotionally abusive to the whole family, his father groomed young Agassi for tennis greatness by building a tennis court in their backyard and sending Agassi to tennis boarding school under the supervision of Nick Bollettieri, who later coached and managed part of Agassi's professional career. There is also mention in the book of using and testing positive for methamphetamine in 1997. In response to this revelation, Roger Federer declared himself shocked and disappointed, while Marat Safin argued that Agassi should return his prize money and be stripped of his titles. In an interview with CBS, Agassi justified himself and asked for understanding, saying that "It was a period in my life where I needed help." Agassi said that he had always hated tennis during his career because of the constant pressure it exerted on him. He also said he wore a hairpiece earlier in his career and thought Pete Sampras was "robotic". The book reached No. 1 on the New York Times Best Seller list and received favorable reviews. It won the Autobiography category of the 2010 British Sports Book Awards. In 2018, the book was listed on Esquire as one of "The 30 Best Sports Books Ever Written", and was also recommended by self-help author Tim Ferriss who described it as "very candid, very amusing, and very instructional". In media In 2017, Agassi appeared in the documentary film Love Means Zero, which highlighted the troubled relationship between his coach Nick Bollettieri and him. Politics Agassi has donated more than $100,000 to Democratic candidates, and $2,000 to Republicans. On September 1, 2010, when he appeared on daily WNYC public radio program The Brian Lehrer Show, he stated that he is registered as Independent. Philanthropy Agassi founded the Andre Agassi Charitable Association in 1994, which assists Las Vegas' young people. He was awarded the ATP Arthur Ashe Humanitarian award in 1995 for his efforts to help disadvantaged youth. He has been cited as the most charitable and socially involved player in professional tennis. It has also been claimed that he may be the most charitable athlete of his generation. Agassi's charities help in assisting children reach their athletic potential. His Boys & Girls Club sees 2,000 children throughout the year and boasts a world-class junior tennis team. It also has a basketball program (the Agassi Stars) and a rigorous system that encourages a mix of academics and athletics. In 2001, Agassi opened the Andre Agassi College Preparatory Academy in Las Vegas, a tuition-free charter school for at-risk children in the area. He personally donated $35 million to the school. In 2009, the graduating class had a 100 percent graduation rate and expected a 100 percent college acceptance rate.

Autobiography Agassi's autobiography, Open: An Autobiography, (written with assistance from J. R. Moehringer), was published in November 2009. In it, Agassi talks about his childhood and his unconventional Armenian father, who came to the United States from Iran where he was a professional boxer. Overly demanding and emotionally abusive to the whole family, his father groomed young Agassi for tennis greatness by building a tennis court in their backyard and sending Agassi to tennis boarding school under the supervision of Nick Bollettieri, who later coached and managed part of Agassi's professional career. There is also mention in the book of using and testing positive for methamphetamine in 1997. In response to this revelation, Roger Federer declared himself shocked and disappointed, while Marat Safin argued that Agassi should return his prize money and be stripped of his titles. In an interview with CBS, Agassi justified himself and asked for understanding, saying that "It was a period in my life where I needed help." Agassi said that he had always hated tennis during his career because of the constant pressure it exerted on him. He also said he wore a hairpiece earlier in his career and thought Pete Sampras was "robotic". The book reached No. 1 on the New York Times Best Seller list and received favorable reviews. It won the Autobiography category of the 2010 British Sports Book Awards. In 2018, the book was listed on Esquire as one of "The 30 Best Sports Books Ever Written", and was also recommended by self-help author Tim Ferriss who described it as "very candid, very amusing, and very instructional". In media In 2017, Agassi appeared in the documentary film Love Means Zero, which highlighted the troubled relationship between his coach Nick Bollettieri and him. Politics Agassi has donated more than $100,000 to Democratic candidates, and $2,000 to Republicans. On September 1, 2010, when he appeared on daily WNYC public radio program The Brian Lehrer Show, he stated that he is registered as Independent. Philanthropy Agassi founded the Andre Agassi Charitable Association in 1994, which assists Las Vegas' young people. He was awarded the ATP Arthur Ashe Humanitarian award in 1995 for his efforts to help disadvantaged youth. He has been cited as the most charitable and socially involved player in professional tennis. It has also been claimed that he may be the most charitable athlete of his generation. Agassi's charities help in assisting children reach their athletic potential. His Boys & Girls Club sees 2,000 children throughout the year and boasts a world-class junior tennis team. It also has a basketball program (the Agassi Stars) and a rigorous system that encourages a mix of academics and athletics. In 2001, Agassi opened the Andre Agassi College Preparatory Academy in Las Vegas, a tuition-free charter school for at-risk children in the area. He personally donated $35 million to the school. In 2009, the graduating class had a 100 percent graduation rate and expected a 100 percent college acceptance rate.

Autobiography Agassi's autobiography, Open: An Autobiography, (written with assistance from J. R. Moehringer), was published in November 2009. In it, Agassi talks about his childhood and his unconventional Armenian father, who came to the United States from Iran where he was a professional boxer. Overly demanding and emotionally abusive to the whole family, his father groomed young Agassi for tennis greatness by building a tennis court in their backyard and sending Agassi to tennis boarding school under the supervision of Nick Bollettieri, who later coached and managed part of Agassi's professional career. There is also mention in the book of using and testing positive for methamphetamine in 1997. In response to this revelation, Roger Federer declared himself shocked and disappointed, while Marat Safin argued that Agassi should return his prize money and be stripped of his titles. In an interview with CBS, Agassi justified himself and asked for understanding, saying that "It was a period in my life where I needed help." Agassi said that he had always hated tennis during his career because of the constant pressure it exerted on him. He also said he wore a hairpiece earlier in his career and thought Pete Sampras was "robotic". The book reached No. 1 on the New York Times Best Seller list and received favorable reviews. It won the Autobiography category of the 2010 British Sports Book Awards. In 2018, the book was listed on Esquire as one of "The 30 Best Sports Books Ever Written", and was also recommended by self-help author Tim Ferriss who described it as "very candid, very amusing, and very instructional". In media In 2017, Agassi appeared in the documentary film Love Means Zero, which highlighted the troubled relationship between his coach Nick Bollettieri and him. Politics Agassi has donated more than $100,000 to Democratic candidates, and $2,000 to Republicans. On September 1, 2010, when he appeared on daily WNYC public radio program The Brian Lehrer Show, he stated that he is registered as Independent. Philanthropy Agassi founded the Andre Agassi Charitable Association in 1994, which assists Las Vegas' young people. He was awarded the ATP Arthur Ashe Humanitarian award in 1995 for his efforts to help disadvantaged youth. He has been cited as the most charitable and socially involved player in professional tennis. It has also been claimed that he may be the most charitable athlete of his generation. Agassi's charities help in assisting children reach their athletic potential. His Boys & Girls Club sees 2,000 children throughout the year and boasts a world-class junior tennis team. It also has a basketball program (the Agassi Stars) and a rigorous system that encourages a mix of academics and athletics. In 2001, Agassi opened the Andre Agassi College Preparatory Academy in Las Vegas, a tuition-free charter school for at-risk children in the area. He personally donated $35 million to the school. In 2009, the graduating class had a 100 percent graduation rate and expected a 100 percent college acceptance rate.

Among other child-related programs that Agassi supports through his Andre Agassi Charitable Foundation is Clark County's only residential facility for abused and neglected children, Child Haven. In 1997, Agassi donated funding to Child Haven for a six-room classroom building now named the Agassi Center for Education. His foundation also provided $720,000 to assist in the building of the Andre Agassi Cottage for Medically Fragile Children. This 20-bed facility opened in December 2001, and accommodates developmentally delayed or handicapped children and children quarantined for infectious diseases. In 2007, along with several other athletes, Agassi founded the charity Athletes for Hope, which helps professional athletes get involved in charitable causes and aims to inspire all people to volunteer and support their communities. He created the Canyon-Agassi Charter School Facilities Fund, now known as the Turner-Agassi Charter School Facilities Fund. The Fund is an investment initiative for social change, focusing on the "nationwide effort to move charters from stopgap buildings into permanent campuses." In September 2013, the Andre Agassi Foundation for Education formed a partnership with V20 Foods to launch Box Budd!es, a line of kids' healthy snacks. All proceeds go to the Foundation. In February 2014, Agassi remodeled the vacant University of Phoenix building in Las Vegas as a new school, called the Doral Academy West through the Canyon-Agassi Charter School Facilities Fund. Doral Academy opened in August 2014. The Fund purchased a 4.6-acre plot in Henderson, Nevada to house the Somerset Academy of Las Vegas, which will relocate from its campus inside a church. Career statistics Singles performance timeline Grand Slam finals (8 titles, 7 runners-up) By winning the 1999 French Open, Agassi completed a men's singles Career Grand Slam. He is the 5th of 8 male players in history (after Budge, Perry, Laver and Emerson, and before Federer, Nadal and Djokovic) to achieve this. Open Era records These records were attained in the Open Era of tennis and in ATP World Tour Masters 1000 series since 1990. Records in bold indicate peer-less achievements. Legacy Considered by numerous sources to be one of the greatest tennis players of all time, Agassi has also been called one of the greatest service returners ever to play the game, and was described by the BBC upon his retirement as "perhaps the biggest worldwide star in the sport's history". As a result, he is credited for helping to revive the popularity of tennis during the 1990s. Professional awards ITF World Champion: 1999. ATP Player of the Year: 1999. ATP Most Improved Player: 1988, 1998 Recognition In 1992, Agassi was named the BBC Overseas Sports Personality of the Year. In 2010, Sports Illustrated named Agassi the 7th greatest male player of all time. On July 9, 2011, Agassi was inducted into the International Tennis Hall of Fame at a ceremony in Newport, Rhode Island. Video Wimbledon 2000 Semi-final – Agassi vs. Rafter (2003) Starring: Andre Agassi, Patrick Rafter; Standing Room Only, DVD Release Date: August 16, 2005, Run Time: 213 minutes, .

Among other child-related programs that Agassi supports through his Andre Agassi Charitable Foundation is Clark County's only residential facility for abused and neglected children, Child Haven. In 1997, Agassi donated funding to Child Haven for a six-room classroom building now named the Agassi Center for Education. His foundation also provided $720,000 to assist in the building of the Andre Agassi Cottage for Medically Fragile Children. This 20-bed facility opened in December 2001, and accommodates developmentally delayed or handicapped children and children quarantined for infectious diseases. In 2007, along with several other athletes, Agassi founded the charity Athletes for Hope, which helps professional athletes get involved in charitable causes and aims to inspire all people to volunteer and support their communities. He created the Canyon-Agassi Charter School Facilities Fund, now known as the Turner-Agassi Charter School Facilities Fund. The Fund is an investment initiative for social change, focusing on the "nationwide effort to move charters from stopgap buildings into permanent campuses." In September 2013, the Andre Agassi Foundation for Education formed a partnership with V20 Foods to launch Box Budd!es, a line of kids' healthy snacks. All proceeds go to the Foundation. In February 2014, Agassi remodeled the vacant University of Phoenix building in Las Vegas as a new school, called the Doral Academy West through the Canyon-Agassi Charter School Facilities Fund. Doral Academy opened in August 2014. The Fund purchased a 4.6-acre plot in Henderson, Nevada to house the Somerset Academy of Las Vegas, which will relocate from its campus inside a church. Career statistics Singles performance timeline Grand Slam finals (8 titles, 7 runners-up) By winning the 1999 French Open, Agassi completed a men's singles Career Grand Slam. He is the 5th of 8 male players in history (after Budge, Perry, Laver and Emerson, and before Federer, Nadal and Djokovic) to achieve this. Open Era records These records were attained in the Open Era of tennis and in ATP World Tour Masters 1000 series since 1990. Records in bold indicate peer-less achievements. Legacy Considered by numerous sources to be one of the greatest tennis players of all time, Agassi has also been called one of the greatest service returners ever to play the game, and was described by the BBC upon his retirement as "perhaps the biggest worldwide star in the sport's history". As a result, he is credited for helping to revive the popularity of tennis during the 1990s. Professional awards ITF World Champion: 1999. ATP Player of the Year: 1999. ATP Most Improved Player: 1988, 1998 Recognition In 1992, Agassi was named the BBC Overseas Sports Personality of the Year. In 2010, Sports Illustrated named Agassi the 7th greatest male player of all time. On July 9, 2011, Agassi was inducted into the International Tennis Hall of Fame at a ceremony in Newport, Rhode Island. Video Wimbledon 2000 Semi-final – Agassi vs. Rafter (2003) Starring: Andre Agassi, Patrick Rafter; Standing Room Only, DVD Release Date: August 16, 2005, Run Time: 213 minutes, .

Among other child-related programs that Agassi supports through his Andre Agassi Charitable Foundation is Clark County's only residential facility for abused and neglected children, Child Haven. In 1997, Agassi donated funding to Child Haven for a six-room classroom building now named the Agassi Center for Education. His foundation also provided $720,000 to assist in the building of the Andre Agassi Cottage for Medically Fragile Children. This 20-bed facility opened in December 2001, and accommodates developmentally delayed or handicapped children and children quarantined for infectious diseases. In 2007, along with several other athletes, Agassi founded the charity Athletes for Hope, which helps professional athletes get involved in charitable causes and aims to inspire all people to volunteer and support their communities. He created the Canyon-Agassi Charter School Facilities Fund, now known as the Turner-Agassi Charter School Facilities Fund. The Fund is an investment initiative for social change, focusing on the "nationwide effort to move charters from stopgap buildings into permanent campuses." In September 2013, the Andre Agassi Foundation for Education formed a partnership with V20 Foods to launch Box Budd!es, a line of kids' healthy snacks. All proceeds go to the Foundation. In February 2014, Agassi remodeled the vacant University of Phoenix building in Las Vegas as a new school, called the Doral Academy West through the Canyon-Agassi Charter School Facilities Fund. Doral Academy opened in August 2014. The Fund purchased a 4.6-acre plot in Henderson, Nevada to house the Somerset Academy of Las Vegas, which will relocate from its campus inside a church. Career statistics Singles performance timeline Grand Slam finals (8 titles, 7 runners-up) By winning the 1999 French Open, Agassi completed a men's singles Career Grand Slam. He is the 5th of 8 male players in history (after Budge, Perry, Laver and Emerson, and before Federer, Nadal and Djokovic) to achieve this. Open Era records These records were attained in the Open Era of tennis and in ATP World Tour Masters 1000 series since 1990. Records in bold indicate peer-less achievements. Legacy Considered by numerous sources to be one of the greatest tennis players of all time, Agassi has also been called one of the greatest service returners ever to play the game, and was described by the BBC upon his retirement as "perhaps the biggest worldwide star in the sport's history". As a result, he is credited for helping to revive the popularity of tennis during the 1990s. Professional awards ITF World Champion: 1999. ATP Player of the Year: 1999. ATP Most Improved Player: 1988, 1998 Recognition In 1992, Agassi was named the BBC Overseas Sports Personality of the Year. In 2010, Sports Illustrated named Agassi the 7th greatest male player of all time. On July 9, 2011, Agassi was inducted into the International Tennis Hall of Fame at a ceremony in Newport, Rhode Island. Video Wimbledon 2000 Semi-final – Agassi vs. Rafter (2003) Starring: Andre Agassi, Patrick Rafter; Standing Room Only, DVD Release Date: August 16, 2005, Run Time: 213 minutes, .

Charlie Rose with Andre Agassi (May 7, 2001) Charlie Rose, Inc., DVD Release Date: August 15, 2006, Run Time: 57 minutes. Wimbledon: The Record Breakers (2005) Starring: Andre Agassi, Boris Becker; Standing Room Only, DVD Release Date: August 16, 2005, Run Time: 52 minutes, . Video games Andre Agassi Tennis for the SNES, Sega Genesis, Sega Game Gear, Master System, and Mobile phone Agassi Tennis Generation for PS2 and GBA Agassi Tennis Generation 2002 for Windows Smash Court Pro Tournament for PS2 Top Spin 4 (On cover of game) for Xbox 360, PlayStation 3 and Wii See also Agassi–Sampras rivalry All-time tennis records – men's singles List of Grand Slam Men's Singles champions Tennis male players statistics Tennis records of the Open Era – men's singles Explanatory notes References Further reading External links Andre Agassi Ventures Farewell to Tennis Speech at the U.S. Open Agassi's Tennis Hall of Fame Induction for Steffi Graf 1970 births Living people 20th-century American businesspeople 21st-century American businesspeople American autobiographers American investors American male tennis players American people of Iranian descent American people of Iranian-Assyrian descent American sportspeople of Armenian descent American real estate businesspeople American sportspeople in doping cases Armenian-American tennis players Assyrian sportspeople Australian Open (tennis) champions Doping cases in tennis Ethnic Armenian sportspeople French Open champions Grand Slam (tennis) champions in men's singles International Tennis Hall of Fame inductees Iranian Assyrian people Iranian people of Armenian descent Medalists at the 1996 Summer Olympics Nevada Democrats Novak Djokovic coaches Olympic gold medalists for the United States in tennis Philanthropists from Nevada Sportspeople from Las Vegas Sportspeople of Iranian descent Steffi Graf Tennis people from Nevada Tennis players at the 1996 Summer Olympics US Open (tennis) champions Wimbledon champions World No. 1 tennis players Writers from Las Vegas

Charlie Rose with Andre Agassi (May 7, 2001) Charlie Rose, Inc., DVD Release Date: August 15, 2006, Run Time: 57 minutes. Wimbledon: The Record Breakers (2005) Starring: Andre Agassi, Boris Becker; Standing Room Only, DVD Release Date: August 16, 2005, Run Time: 52 minutes, . Video games Andre Agassi Tennis for the SNES, Sega Genesis, Sega Game Gear, Master System, and Mobile phone Agassi Tennis Generation for PS2 and GBA Agassi Tennis Generation 2002 for Windows Smash Court Pro Tournament for PS2 Top Spin 4 (On cover of game) for Xbox 360, PlayStation 3 and Wii See also Agassi–Sampras rivalry All-time tennis records – men's singles List of Grand Slam Men's Singles champions Tennis male players statistics Tennis records of the Open Era – men's singles Explanatory notes References Further reading External links Andre Agassi Ventures Farewell to Tennis Speech at the U.S. Open Agassi's Tennis Hall of Fame Induction for Steffi Graf 1970 births Living people 20th-century American businesspeople 21st-century American businesspeople American autobiographers American investors American male tennis players American people of Iranian descent American people of Iranian-Assyrian descent American sportspeople of Armenian descent American real estate businesspeople American sportspeople in doping cases Armenian-American tennis players Assyrian sportspeople Australian Open (tennis) champions Doping cases in tennis Ethnic Armenian sportspeople French Open champions Grand Slam (tennis) champions in men's singles International Tennis Hall of Fame inductees Iranian Assyrian people Iranian people of Armenian descent Medalists at the 1996 Summer Olympics Nevada Democrats Novak Djokovic coaches Olympic gold medalists for the United States in tennis Philanthropists from Nevada Sportspeople from Las Vegas Sportspeople of Iranian descent Steffi Graf Tennis people from Nevada Tennis players at the 1996 Summer Olympics US Open (tennis) champions Wimbledon champions World No. 1 tennis players Writers from Las Vegas

Charlie Rose with Andre Agassi (May 7, 2001) Charlie Rose, Inc., DVD Release Date: August 15, 2006, Run Time: 57 minutes. Wimbledon: The Record Breakers (2005) Starring: Andre Agassi, Boris Becker; Standing Room Only, DVD Release Date: August 16, 2005, Run Time: 52 minutes, . Video games Andre Agassi Tennis for the SNES, Sega Genesis, Sega Game Gear, Master System, and Mobile phone Agassi Tennis Generation for PS2 and GBA Agassi Tennis Generation 2002 for Windows Smash Court Pro Tournament for PS2 Top Spin 4 (On cover of game) for Xbox 360, PlayStation 3 and Wii See also Agassi–Sampras rivalry All-time tennis records – men's singles List of Grand Slam Men's Singles champions Tennis male players statistics Tennis records of the Open Era – men's singles Explanatory notes References Further reading External links Andre Agassi Ventures Farewell to Tennis Speech at the U.S. Open Agassi's Tennis Hall of Fame Induction for Steffi Graf 1970 births Living people 20th-century American businesspeople 21st-century American businesspeople American autobiographers American investors American male tennis players American people of Iranian descent American people of Iranian-Assyrian descent American sportspeople of Armenian descent American real estate businesspeople American sportspeople in doping cases Armenian-American tennis players Assyrian sportspeople Australian Open (tennis) champions Doping cases in tennis Ethnic Armenian sportspeople French Open champions Grand Slam (tennis) champions in men's singles International Tennis Hall of Fame inductees Iranian Assyrian people Iranian people of Armenian descent Medalists at the 1996 Summer Olympics Nevada Democrats Novak Djokovic coaches Olympic gold medalists for the United States in tennis Philanthropists from Nevada Sportspeople from Las Vegas Sportspeople of Iranian descent Steffi Graf Tennis people from Nevada Tennis players at the 1996 Summer Olympics US Open (tennis) champions Wimbledon champions World No. 1 tennis players Writers from Las Vegas

Austroasiatic languages The Austroasiatic languages , also known as Mon–Khmer , are a large language family in Mainland Southeast Asia and South Asia. These languages are scattered throughout parts of Thailand, India, Bangladesh, Nepal, and southern China. There are around 117 million speakers of Austroasiatic languages. Of these languages, only Vietnamese, Khmer, and Mon have a long-established recorded history. Only two have official status as modern national languages: Vietnamese in Vietnam and Khmer in Cambodia. The Mon language is a recognized indigenous language in Myanmar and Thailand. In Myanmar, the Wa language is the de facto official language of Wa State. Santali is one of the 22 scheduled languages of India. The rest of the languages are spoken by minority groups and have no official status. Ethnologue identifies 168 Austroasiatic languages. These form thirteen established families (plus perhaps Shompen, which is poorly attested, as a fourteenth), which have traditionally been grouped into two, as Mon–Khmer, and Munda. However, one recent classification posits three groups (Munda, Nuclear Mon-Khmer, and Khasi–Khmuic), while another has abandoned Mon–Khmer as a taxon altogether, making it synonymous with the larger family. Austroasiatic languages have a disjunct distribution across Southeast Asia and parts of India, Bangladesh, Nepal and East Asia, separated by regions where other languages are spoken. They appear to be the extant original languages of Mainland Southeast Asia (excluding the Andaman Islands), with the neighboring, and sometimes surrounding, Kra–Dai, Hmong-Mien, Austronesian, and Sino-Tibetan languages being the result of later migrations. Etymology The name Austroasiatic comes from a combination of the Latin words for "South" and "Asia", hence "South Asia". Typology Regarding word structure, Austroasiatic languages are well known for having an iambic "sesquisyllabic" pattern, with basic nouns and verbs consisting of an initial, unstressed, reduced minor syllable followed by a stressed, full syllable. This reduction of presyllables has led to a variety among modern languages of phonological shapes of the same original Proto-Austroasiatic prefixes, such as the causative prefix, ranging from CVC syllables to consonant clusters to single consonants. As for word formation, most Austroasiatic languages have a variety of derivational prefixes, many have infixes, but suffixes are almost completely non-existent in most branches except Munda, and a few specialized exceptions in other Austroasiatic branches. The Austroasiatic languages are further characterized as having unusually large vowel inventories and employing some sort of register contrast, either between modal (normal) voice and breathy (lax) voice or between modal voice and creaky voice. Languages in the Pearic branch and some in the Vietic branch can have a three- or even four-way voicing contrast. However, some Austroasiatic languages have lost the register contrast by evolving more diphthongs or in a few cases, such as Vietnamese, tonogenesis. Vietnamese has been so heavily influenced by Chinese that its original Austroasiatic phonological quality is obscured and now resembles that of South Chinese languages, whereas Khmer, which had more influence from Sanskrit, has retained a more typically Austroasiatic structure.

Austroasiatic languages The Austroasiatic languages , also known as Mon–Khmer , are a large language family in Mainland Southeast Asia and South Asia. These languages are scattered throughout parts of Thailand, India, Bangladesh, Nepal, and southern China. There are around 117 million speakers of Austroasiatic languages. Of these languages, only Vietnamese, Khmer, and Mon have a long-established recorded history. Only two have official status as modern national languages: Vietnamese in Vietnam and Khmer in Cambodia. The Mon language is a recognized indigenous language in Myanmar and Thailand. In Myanmar, the Wa language is the de facto official language of Wa State. Santali is one of the 22 scheduled languages of India. The rest of the languages are spoken by minority groups and have no official status. Ethnologue identifies 168 Austroasiatic languages. These form thirteen established families (plus perhaps Shompen, which is poorly attested, as a fourteenth), which have traditionally been grouped into two, as Mon–Khmer, and Munda. However, one recent classification posits three groups (Munda, Nuclear Mon-Khmer, and Khasi–Khmuic), while another has abandoned Mon–Khmer as a taxon altogether, making it synonymous with the larger family. Austroasiatic languages have a disjunct distribution across Southeast Asia and parts of India, Bangladesh, Nepal and East Asia, separated by regions where other languages are spoken. They appear to be the extant original languages of Mainland Southeast Asia (excluding the Andaman Islands), with the neighboring, and sometimes surrounding, Kra–Dai, Hmong-Mien, Austronesian, and Sino-Tibetan languages being the result of later migrations. Etymology The name Austroasiatic comes from a combination of the Latin words for "South" and "Asia", hence "South Asia". Typology Regarding word structure, Austroasiatic languages are well known for having an iambic "sesquisyllabic" pattern, with basic nouns and verbs consisting of an initial, unstressed, reduced minor syllable followed by a stressed, full syllable. This reduction of presyllables has led to a variety among modern languages of phonological shapes of the same original Proto-Austroasiatic prefixes, such as the causative prefix, ranging from CVC syllables to consonant clusters to single consonants. As for word formation, most Austroasiatic languages have a variety of derivational prefixes, many have infixes, but suffixes are almost completely non-existent in most branches except Munda, and a few specialized exceptions in other Austroasiatic branches. The Austroasiatic languages are further characterized as having unusually large vowel inventories and employing some sort of register contrast, either between modal (normal) voice and breathy (lax) voice or between modal voice and creaky voice. Languages in the Pearic branch and some in the Vietic branch can have a three- or even four-way voicing contrast. However, some Austroasiatic languages have lost the register contrast by evolving more diphthongs or in a few cases, such as Vietnamese, tonogenesis. Vietnamese has been so heavily influenced by Chinese that its original Austroasiatic phonological quality is obscured and now resembles that of South Chinese languages, whereas Khmer, which had more influence from Sanskrit, has retained a more typically Austroasiatic structure.

Proto-language Much work has been done on the reconstruction of Proto-Mon–Khmer in Harry L. Shorto's Mon–Khmer Comparative Dictionary. Little work has been done on the Munda languages, which are not well documented. With their demotion from a primary branch, Proto-Mon–Khmer becomes synonymous with Proto-Austroasiatic. Paul Sidwell (2005) reconstructs the consonant inventory of Proto-Mon–Khmer as follows: This is identical to earlier reconstructions except for . is better preserved in the Katuic languages, which Sidwell has specialized in. Internal classification Linguists traditionally recognize two primary divisions of Austroasiatic: the Mon–Khmer languages of Southeast Asia, Northeast India and the Nicobar Islands, and the Munda languages of East and Central India and parts of Bangladesh, parts of Nepal. However, no evidence for this classification has ever been published. Each of the families that is written in boldface type below is accepted as a valid clade. By contrast, the relationships between these families within Austroasiatic are debated. In addition to the traditional classification, two recent proposals are given, neither of which accepts traditional "Mon–Khmer" as a valid unit. However, little of the data used for competing classifications has ever been published, and therefore cannot be evaluated by peer review. In addition, there are suggestions that additional branches of Austroasiatic might be preserved in substrata of Acehnese in Sumatra (Diffloth), the Chamic languages of Vietnam, and the Land Dayak languages of Borneo (Adelaar 1995). Diffloth (1974) Diffloth's widely cited original classification, now abandoned by Diffloth himself, is used in Encyclopædia Britannica and—except for the breakup of Southern Mon–Khmer—in Ethnologue. Munda North Munda Korku Kherwarian South Munda Kharia–Juang Koraput Munda Mon–Khmer Eastern Mon–Khmer Khmer (Cambodian) Pearic Bahnaric Katuic Vietic (Vietnamese, Muong) Northern Mon–Khmer Khasi (Meghalaya, India) Palaungic Khmuic Southern Mon–Khmer Mon Aslian (Malaya) Nicobarese (Nicobar Islands) Peiros (2004) Peiros is a lexicostatistic classification, based on percentages of shared vocabulary. This means that languages can appear to be more distantly related than they actually are due to language contact. Indeed, when Sidwell (2009) replicated Peiros's study with languages known well enough to account for loans, he did not find the internal (branching) structure below. Nicobarese Munda–Khmer Munda Mon–Khmer Khasi Nuclear Mon–Khmer Mangic (Mang + Palyu) (perhaps in Northern MK) Vietic (perhaps in Northern MK) Northern Mon–Khmer Palaungic Khmuic Central Mon–Khmer Khmer dialects Pearic Asli-Bahnaric Aslian Mon–Bahnaric Monic Katu–Bahnaric Katuic Bahnaric Diffloth (2005) Diffloth compares reconstructions of various clades, and attempts to classify them based on shared innovations, though like other classifications the evidence has not been published. As a schematic, we have: Or in more detail, Munda languages (India) Koraput: 7 languages Core Munda languages Kharian–Juang: 2 languages North Munda languages Korku Kherwarian: 12 languages Khasi–Khmuic languages (Northern Mon–Khmer) Khasian: 3 languages of north eastern India and adjacent region of Bangladesh Palaungo-Khmuic languages Khmuic: 13 languages of Laos and Thailand Palaungo-Pakanic languages Pakanic or Palyu: 4 or 5 languages of southern China and Vietnam Palaungic: 21 languages of Burma, southern China, and Thailand Nuclear Mon–Khmer languages Khmero-Vietic languages (Eastern Mon–Khmer) Vieto-Katuic languages ?

Proto-language Much work has been done on the reconstruction of Proto-Mon–Khmer in Harry L. Shorto's Mon–Khmer Comparative Dictionary. Little work has been done on the Munda languages, which are not well documented. With their demotion from a primary branch, Proto-Mon–Khmer becomes synonymous with Proto-Austroasiatic. Paul Sidwell (2005) reconstructs the consonant inventory of Proto-Mon–Khmer as follows: This is identical to earlier reconstructions except for . is better preserved in the Katuic languages, which Sidwell has specialized in. Internal classification Linguists traditionally recognize two primary divisions of Austroasiatic: the Mon–Khmer languages of Southeast Asia, Northeast India and the Nicobar Islands, and the Munda languages of East and Central India and parts of Bangladesh, parts of Nepal. However, no evidence for this classification has ever been published. Each of the families that is written in boldface type below is accepted as a valid clade. By contrast, the relationships between these families within Austroasiatic are debated. In addition to the traditional classification, two recent proposals are given, neither of which accepts traditional "Mon–Khmer" as a valid unit. However, little of the data used for competing classifications has ever been published, and therefore cannot be evaluated by peer review. In addition, there are suggestions that additional branches of Austroasiatic might be preserved in substrata of Acehnese in Sumatra (Diffloth), the Chamic languages of Vietnam, and the Land Dayak languages of Borneo (Adelaar 1995). Diffloth (1974) Diffloth's widely cited original classification, now abandoned by Diffloth himself, is used in Encyclopædia Britannica and—except for the breakup of Southern Mon–Khmer—in Ethnologue. Munda North Munda Korku Kherwarian South Munda Kharia–Juang Koraput Munda Mon–Khmer Eastern Mon–Khmer Khmer (Cambodian) Pearic Bahnaric Katuic Vietic (Vietnamese, Muong) Northern Mon–Khmer Khasi (Meghalaya, India) Palaungic Khmuic Southern Mon–Khmer Mon Aslian (Malaya) Nicobarese (Nicobar Islands) Peiros (2004) Peiros is a lexicostatistic classification, based on percentages of shared vocabulary. This means that languages can appear to be more distantly related than they actually are due to language contact. Indeed, when Sidwell (2009) replicated Peiros's study with languages known well enough to account for loans, he did not find the internal (branching) structure below. Nicobarese Munda–Khmer Munda Mon–Khmer Khasi Nuclear Mon–Khmer Mangic (Mang + Palyu) (perhaps in Northern MK) Vietic (perhaps in Northern MK) Northern Mon–Khmer Palaungic Khmuic Central Mon–Khmer Khmer dialects Pearic Asli-Bahnaric Aslian Mon–Bahnaric Monic Katu–Bahnaric Katuic Bahnaric Diffloth (2005) Diffloth compares reconstructions of various clades, and attempts to classify them based on shared innovations, though like other classifications the evidence has not been published. As a schematic, we have: Or in more detail, Munda languages (India) Koraput: 7 languages Core Munda languages Kharian–Juang: 2 languages North Munda languages Korku Kherwarian: 12 languages Khasi–Khmuic languages (Northern Mon–Khmer) Khasian: 3 languages of north eastern India and adjacent region of Bangladesh Palaungo-Khmuic languages Khmuic: 13 languages of Laos and Thailand Palaungo-Pakanic languages Pakanic or Palyu: 4 or 5 languages of southern China and Vietnam Palaungic: 21 languages of Burma, southern China, and Thailand Nuclear Mon–Khmer languages Khmero-Vietic languages (Eastern Mon–Khmer) Vieto-Katuic languages ?

Proto-language Much work has been done on the reconstruction of Proto-Mon–Khmer in Harry L. Shorto's Mon–Khmer Comparative Dictionary. Little work has been done on the Munda languages, which are not well documented. With their demotion from a primary branch, Proto-Mon–Khmer becomes synonymous with Proto-Austroasiatic. Paul Sidwell (2005) reconstructs the consonant inventory of Proto-Mon–Khmer as follows: This is identical to earlier reconstructions except for . is better preserved in the Katuic languages, which Sidwell has specialized in. Internal classification Linguists traditionally recognize two primary divisions of Austroasiatic: the Mon–Khmer languages of Southeast Asia, Northeast India and the Nicobar Islands, and the Munda languages of East and Central India and parts of Bangladesh, parts of Nepal. However, no evidence for this classification has ever been published. Each of the families that is written in boldface type below is accepted as a valid clade. By contrast, the relationships between these families within Austroasiatic are debated. In addition to the traditional classification, two recent proposals are given, neither of which accepts traditional "Mon–Khmer" as a valid unit. However, little of the data used for competing classifications has ever been published, and therefore cannot be evaluated by peer review. In addition, there are suggestions that additional branches of Austroasiatic might be preserved in substrata of Acehnese in Sumatra (Diffloth), the Chamic languages of Vietnam, and the Land Dayak languages of Borneo (Adelaar 1995). Diffloth (1974) Diffloth's widely cited original classification, now abandoned by Diffloth himself, is used in Encyclopædia Britannica and—except for the breakup of Southern Mon–Khmer—in Ethnologue. Munda North Munda Korku Kherwarian South Munda Kharia–Juang Koraput Munda Mon–Khmer Eastern Mon–Khmer Khmer (Cambodian) Pearic Bahnaric Katuic Vietic (Vietnamese, Muong) Northern Mon–Khmer Khasi (Meghalaya, India) Palaungic Khmuic Southern Mon–Khmer Mon Aslian (Malaya) Nicobarese (Nicobar Islands) Peiros (2004) Peiros is a lexicostatistic classification, based on percentages of shared vocabulary. This means that languages can appear to be more distantly related than they actually are due to language contact. Indeed, when Sidwell (2009) replicated Peiros's study with languages known well enough to account for loans, he did not find the internal (branching) structure below. Nicobarese Munda–Khmer Munda Mon–Khmer Khasi Nuclear Mon–Khmer Mangic (Mang + Palyu) (perhaps in Northern MK) Vietic (perhaps in Northern MK) Northern Mon–Khmer Palaungic Khmuic Central Mon–Khmer Khmer dialects Pearic Asli-Bahnaric Aslian Mon–Bahnaric Monic Katu–Bahnaric Katuic Bahnaric Diffloth (2005) Diffloth compares reconstructions of various clades, and attempts to classify them based on shared innovations, though like other classifications the evidence has not been published. As a schematic, we have: Or in more detail, Munda languages (India) Koraput: 7 languages Core Munda languages Kharian–Juang: 2 languages North Munda languages Korku Kherwarian: 12 languages Khasi–Khmuic languages (Northern Mon–Khmer) Khasian: 3 languages of north eastern India and adjacent region of Bangladesh Palaungo-Khmuic languages Khmuic: 13 languages of Laos and Thailand Palaungo-Pakanic languages Pakanic or Palyu: 4 or 5 languages of southern China and Vietnam Palaungic: 21 languages of Burma, southern China, and Thailand Nuclear Mon–Khmer languages Khmero-Vietic languages (Eastern Mon–Khmer) Vieto-Katuic languages ?

Vietic: 10 languages of Vietnam and Laos, including the Vietnamese language, which has the most speakers of any Austroasiatic language. Katuic: 19 languages of Laos, Vietnam, and Thailand. Khmero-Bahnaric languages Bahnaric: 40 languages of Vietnam, Laos, and Cambodia. Khmeric languages The Khmer dialects of Cambodia, Thailand, and Vietnam. Pearic: 6 languages of Cambodia. Nico-Monic languages (Southern Mon–Khmer) Nicobarese: 6 languages of the Nicobar Islands, a territory of India. Asli-Monic languages Aslian: 19 languages of peninsular Malaysia and Thailand. Monic: 2 languages, the Mon language of Burma and the Nyahkur language of Thailand. Sidwell (2009–2015) Paul Sidwell (2009), in a lexicostatistical comparison of 36 languages which are well known enough to exclude loanwords, finds little evidence for internal branching, though he did find an area of increased contact between the Bahnaric and Katuic languages, such that languages of all branches apart from the geographically distant Munda and Nicobarese show greater similarity to Bahnaric and Katuic the closer they are to those branches, without any noticeable innovations common to Bahnaric and Katuic. He therefore takes the conservative view that the thirteen branches of Austroasiatic should be treated as equidistant on current evidence. Sidwell & Blench (2011) discuss this proposal in more detail, and note that there is good evidence for a Khasi–Palaungic node, which could also possibly be closely related to Khmuic. If this would the case, Sidwell & Blench suggest that Khasic may have been an early offshoot of Palaungic that had spread westward. Sidwell & Blench (2011) suggest Shompen as an additional branch, and believe that a Vieto-Katuic connection is worth investigating. In general, however, the family is thought to have diversified too quickly for a deeply nested structure to have developed, since Proto-Austroasiatic speakers are believed by Sidwell to have radiated out from the central Mekong river valley relatively quickly. Subsequently, Sidwell (2015a: 179) proposed that Nicobarese subgroups with Aslian, just as how Khasian and Palaungic subgroup with each other. A subsequent computational phylogenetic analysis (Sidwell 2015b) suggests that Austroasiatic branches may have a loosely nested structure rather than a completely rake-like structure, with an east–west division (consisting of Munda, Khasic, Palaungic, and Khmuic forming a western group as opposed to all of the other branches) occurring possibly as early as 7,000 years before present. However, he still considers the subbranching dubious. Integrating computational phylogenetic linguistics with recent archaeological findings, Paul Sidwell (2015c) further expanded his Mekong riverine hypothesis by proposing that Austroasiatic had ultimately expanded into Indochina from the Lingnan area of southern China, with the subsequent Mekong riverine dispersal taking place after the initial arrival of Neolithic farmers from southern China. Sidwell (2015c) tentatively suggests that Austroasiatic may have begun to split up 5,000 years B.P. during the Neolithic transition era of mainland Southeast Asia, with all the major branches of Austroasiatic formed by 4,000 B.P.

Vietic: 10 languages of Vietnam and Laos, including the Vietnamese language, which has the most speakers of any Austroasiatic language. Katuic: 19 languages of Laos, Vietnam, and Thailand. Khmero-Bahnaric languages Bahnaric: 40 languages of Vietnam, Laos, and Cambodia. Khmeric languages The Khmer dialects of Cambodia, Thailand, and Vietnam. Pearic: 6 languages of Cambodia. Nico-Monic languages (Southern Mon–Khmer) Nicobarese: 6 languages of the Nicobar Islands, a territory of India. Asli-Monic languages Aslian: 19 languages of peninsular Malaysia and Thailand. Monic: 2 languages, the Mon language of Burma and the Nyahkur language of Thailand. Sidwell (2009–2015) Paul Sidwell (2009), in a lexicostatistical comparison of 36 languages which are well known enough to exclude loanwords, finds little evidence for internal branching, though he did find an area of increased contact between the Bahnaric and Katuic languages, such that languages of all branches apart from the geographically distant Munda and Nicobarese show greater similarity to Bahnaric and Katuic the closer they are to those branches, without any noticeable innovations common to Bahnaric and Katuic. He therefore takes the conservative view that the thirteen branches of Austroasiatic should be treated as equidistant on current evidence. Sidwell & Blench (2011) discuss this proposal in more detail, and note that there is good evidence for a Khasi–Palaungic node, which could also possibly be closely related to Khmuic. If this would the case, Sidwell & Blench suggest that Khasic may have been an early offshoot of Palaungic that had spread westward. Sidwell & Blench (2011) suggest Shompen as an additional branch, and believe that a Vieto-Katuic connection is worth investigating. In general, however, the family is thought to have diversified too quickly for a deeply nested structure to have developed, since Proto-Austroasiatic speakers are believed by Sidwell to have radiated out from the central Mekong river valley relatively quickly. Subsequently, Sidwell (2015a: 179) proposed that Nicobarese subgroups with Aslian, just as how Khasian and Palaungic subgroup with each other. A subsequent computational phylogenetic analysis (Sidwell 2015b) suggests that Austroasiatic branches may have a loosely nested structure rather than a completely rake-like structure, with an east–west division (consisting of Munda, Khasic, Palaungic, and Khmuic forming a western group as opposed to all of the other branches) occurring possibly as early as 7,000 years before present. However, he still considers the subbranching dubious. Integrating computational phylogenetic linguistics with recent archaeological findings, Paul Sidwell (2015c) further expanded his Mekong riverine hypothesis by proposing that Austroasiatic had ultimately expanded into Indochina from the Lingnan area of southern China, with the subsequent Mekong riverine dispersal taking place after the initial arrival of Neolithic farmers from southern China. Sidwell (2015c) tentatively suggests that Austroasiatic may have begun to split up 5,000 years B.P. during the Neolithic transition era of mainland Southeast Asia, with all the major branches of Austroasiatic formed by 4,000 B.P.

Vietic: 10 languages of Vietnam and Laos, including the Vietnamese language, which has the most speakers of any Austroasiatic language. Katuic: 19 languages of Laos, Vietnam, and Thailand. Khmero-Bahnaric languages Bahnaric: 40 languages of Vietnam, Laos, and Cambodia. Khmeric languages The Khmer dialects of Cambodia, Thailand, and Vietnam. Pearic: 6 languages of Cambodia. Nico-Monic languages (Southern Mon–Khmer) Nicobarese: 6 languages of the Nicobar Islands, a territory of India. Asli-Monic languages Aslian: 19 languages of peninsular Malaysia and Thailand. Monic: 2 languages, the Mon language of Burma and the Nyahkur language of Thailand. Sidwell (2009–2015) Paul Sidwell (2009), in a lexicostatistical comparison of 36 languages which are well known enough to exclude loanwords, finds little evidence for internal branching, though he did find an area of increased contact between the Bahnaric and Katuic languages, such that languages of all branches apart from the geographically distant Munda and Nicobarese show greater similarity to Bahnaric and Katuic the closer they are to those branches, without any noticeable innovations common to Bahnaric and Katuic. He therefore takes the conservative view that the thirteen branches of Austroasiatic should be treated as equidistant on current evidence. Sidwell & Blench (2011) discuss this proposal in more detail, and note that there is good evidence for a Khasi–Palaungic node, which could also possibly be closely related to Khmuic. If this would the case, Sidwell & Blench suggest that Khasic may have been an early offshoot of Palaungic that had spread westward. Sidwell & Blench (2011) suggest Shompen as an additional branch, and believe that a Vieto-Katuic connection is worth investigating. In general, however, the family is thought to have diversified too quickly for a deeply nested structure to have developed, since Proto-Austroasiatic speakers are believed by Sidwell to have radiated out from the central Mekong river valley relatively quickly. Subsequently, Sidwell (2015a: 179) proposed that Nicobarese subgroups with Aslian, just as how Khasian and Palaungic subgroup with each other. A subsequent computational phylogenetic analysis (Sidwell 2015b) suggests that Austroasiatic branches may have a loosely nested structure rather than a completely rake-like structure, with an east–west division (consisting of Munda, Khasic, Palaungic, and Khmuic forming a western group as opposed to all of the other branches) occurring possibly as early as 7,000 years before present. However, he still considers the subbranching dubious. Integrating computational phylogenetic linguistics with recent archaeological findings, Paul Sidwell (2015c) further expanded his Mekong riverine hypothesis by proposing that Austroasiatic had ultimately expanded into Indochina from the Lingnan area of southern China, with the subsequent Mekong riverine dispersal taking place after the initial arrival of Neolithic farmers from southern China. Sidwell (2015c) tentatively suggests that Austroasiatic may have begun to split up 5,000 years B.P. during the Neolithic transition era of mainland Southeast Asia, with all the major branches of Austroasiatic formed by 4,000 B.P.

Austroasiatic would have had two possible dispersal routes from the western periphery of the Pearl River watershed of Lingnan, which would have been either a coastal route down the coast of Vietnam, or downstream through the Mekong River via Yunnan. Both the reconstructed lexicon of Proto-Austroasiatic and the archaeological record clearly show that early Austroasiatic speakers around 4,000 B.P. cultivated rice and millet, kept livestock such as dogs, pigs, and chickens, and thrived mostly in estuarine rather than coastal environments. At 4,500 B.P., this "Neolithic package" suddenly arrived in Indochina from the Lingnan area without cereal grains and displaced the earlier pre-Neolithic hunter-gatherer cultures, with grain husks found in northern Indochina by 4,100 B.P. and in southern Indochina by 3,800 B.P. However, Sidwell (2015c) found that iron is not reconstructable in Proto-Austroasiatic, since each Austroasiatic branch has different terms for iron that had been borrowed relatively lately from Tai, Chinese, Tibetan, Malay, and other languages. During the Iron Age about 2,500 B.P., relatively young Austroasiatic branches in Indochina such as Vietic, Katuic, Pearic, and Khmer were formed, while the more internally diverse Bahnaric branch (dating to about 3,000 B.P.) underwent more extensive internal diversification. By the Iron Age, all of the Austroasiatic branches were more or less in their present-day locations, with most of the diversification within Austroasiatic taking place during the Iron Age. Paul Sidwell (2018) considers the Austroasiatic language family to have rapidly diversified around 4,000 years B.P. during the arrival of rice agriculture in Indochina, but notes that the origin of Proto-Austroasiatic itself is older than that date. The lexicon of Proto-Austroasiatic can be divided into an early and late stratum. The early stratum consists of basic lexicon including body parts, animal names, natural features, and pronouns, while the names of cultural items (agriculture terms and words for cultural artifacts, which are reconstructible in Proto-Austroasiatic) form part of the later stratum. Roger Blench (2017) suggests that vocabulary related to aquatic subsistence strategies (such as boats, waterways, river fauna, and fish capture techniques) can be reconstructed for Proto-Austroasiatic. Blench (2017) finds widespread Austroasiatic roots for 'river, valley', 'boat', 'fish', 'catfish sp. ', 'eel', 'prawn', 'shrimp' (Central Austroasiatic), 'crab', 'tortoise', 'turtle', 'otter', 'crocodile', 'heron, fishing bird', and 'fish trap'. Archaeological evidence for the presence of agriculture in northern Indochina (northern Vietnam, Laos, and other nearby areas) dates back to only about 4,000 years ago (2,000 BC), with agriculture ultimately being introduced from further up to the north in the Yangtze valley where it has been dated to 6,000 B.P. Sidwell (2022) proposes that the locus of Proto-Austroasiatic was in the Red River Delta area about 4,000-4,500 years before present, instead of the Middle Mekong as he had previously proposed. Austroasiatic dispersed coastal maritime routes and also upstream through river valleys. Khmuic, Palaungic, and Khasic resulted from a westward dispersal that ultimately came from the Red Valley valley. Based on their current distributions, about half of all Austroasiatic branches (including Nicobaric and Munda) can be traced to coastal maritime dispersals.

Austroasiatic would have had two possible dispersal routes from the western periphery of the Pearl River watershed of Lingnan, which would have been either a coastal route down the coast of Vietnam, or downstream through the Mekong River via Yunnan. Both the reconstructed lexicon of Proto-Austroasiatic and the archaeological record clearly show that early Austroasiatic speakers around 4,000 B.P. cultivated rice and millet, kept livestock such as dogs, pigs, and chickens, and thrived mostly in estuarine rather than coastal environments. At 4,500 B.P., this "Neolithic package" suddenly arrived in Indochina from the Lingnan area without cereal grains and displaced the earlier pre-Neolithic hunter-gatherer cultures, with grain husks found in northern Indochina by 4,100 B.P. and in southern Indochina by 3,800 B.P. However, Sidwell (2015c) found that iron is not reconstructable in Proto-Austroasiatic, since each Austroasiatic branch has different terms for iron that had been borrowed relatively lately from Tai, Chinese, Tibetan, Malay, and other languages. During the Iron Age about 2,500 B.P., relatively young Austroasiatic branches in Indochina such as Vietic, Katuic, Pearic, and Khmer were formed, while the more internally diverse Bahnaric branch (dating to about 3,000 B.P.) underwent more extensive internal diversification. By the Iron Age, all of the Austroasiatic branches were more or less in their present-day locations, with most of the diversification within Austroasiatic taking place during the Iron Age. Paul Sidwell (2018) considers the Austroasiatic language family to have rapidly diversified around 4,000 years B.P. during the arrival of rice agriculture in Indochina, but notes that the origin of Proto-Austroasiatic itself is older than that date. The lexicon of Proto-Austroasiatic can be divided into an early and late stratum. The early stratum consists of basic lexicon including body parts, animal names, natural features, and pronouns, while the names of cultural items (agriculture terms and words for cultural artifacts, which are reconstructible in Proto-Austroasiatic) form part of the later stratum. Roger Blench (2017) suggests that vocabulary related to aquatic subsistence strategies (such as boats, waterways, river fauna, and fish capture techniques) can be reconstructed for Proto-Austroasiatic. Blench (2017) finds widespread Austroasiatic roots for 'river, valley', 'boat', 'fish', 'catfish sp. ', 'eel', 'prawn', 'shrimp' (Central Austroasiatic), 'crab', 'tortoise', 'turtle', 'otter', 'crocodile', 'heron, fishing bird', and 'fish trap'. Archaeological evidence for the presence of agriculture in northern Indochina (northern Vietnam, Laos, and other nearby areas) dates back to only about 4,000 years ago (2,000 BC), with agriculture ultimately being introduced from further up to the north in the Yangtze valley where it has been dated to 6,000 B.P. Sidwell (2022) proposes that the locus of Proto-Austroasiatic was in the Red River Delta area about 4,000-4,500 years before present, instead of the Middle Mekong as he had previously proposed. Austroasiatic dispersed coastal maritime routes and also upstream through river valleys. Khmuic, Palaungic, and Khasic resulted from a westward dispersal that ultimately came from the Red Valley valley. Based on their current distributions, about half of all Austroasiatic branches (including Nicobaric and Munda) can be traced to coastal maritime dispersals.

Austroasiatic would have had two possible dispersal routes from the western periphery of the Pearl River watershed of Lingnan, which would have been either a coastal route down the coast of Vietnam, or downstream through the Mekong River via Yunnan. Both the reconstructed lexicon of Proto-Austroasiatic and the archaeological record clearly show that early Austroasiatic speakers around 4,000 B.P. cultivated rice and millet, kept livestock such as dogs, pigs, and chickens, and thrived mostly in estuarine rather than coastal environments. At 4,500 B.P., this "Neolithic package" suddenly arrived in Indochina from the Lingnan area without cereal grains and displaced the earlier pre-Neolithic hunter-gatherer cultures, with grain husks found in northern Indochina by 4,100 B.P. and in southern Indochina by 3,800 B.P. However, Sidwell (2015c) found that iron is not reconstructable in Proto-Austroasiatic, since each Austroasiatic branch has different terms for iron that had been borrowed relatively lately from Tai, Chinese, Tibetan, Malay, and other languages. During the Iron Age about 2,500 B.P., relatively young Austroasiatic branches in Indochina such as Vietic, Katuic, Pearic, and Khmer were formed, while the more internally diverse Bahnaric branch (dating to about 3,000 B.P.) underwent more extensive internal diversification. By the Iron Age, all of the Austroasiatic branches were more or less in their present-day locations, with most of the diversification within Austroasiatic taking place during the Iron Age. Paul Sidwell (2018) considers the Austroasiatic language family to have rapidly diversified around 4,000 years B.P. during the arrival of rice agriculture in Indochina, but notes that the origin of Proto-Austroasiatic itself is older than that date. The lexicon of Proto-Austroasiatic can be divided into an early and late stratum. The early stratum consists of basic lexicon including body parts, animal names, natural features, and pronouns, while the names of cultural items (agriculture terms and words for cultural artifacts, which are reconstructible in Proto-Austroasiatic) form part of the later stratum. Roger Blench (2017) suggests that vocabulary related to aquatic subsistence strategies (such as boats, waterways, river fauna, and fish capture techniques) can be reconstructed for Proto-Austroasiatic. Blench (2017) finds widespread Austroasiatic roots for 'river, valley', 'boat', 'fish', 'catfish sp. ', 'eel', 'prawn', 'shrimp' (Central Austroasiatic), 'crab', 'tortoise', 'turtle', 'otter', 'crocodile', 'heron, fishing bird', and 'fish trap'. Archaeological evidence for the presence of agriculture in northern Indochina (northern Vietnam, Laos, and other nearby areas) dates back to only about 4,000 years ago (2,000 BC), with agriculture ultimately being introduced from further up to the north in the Yangtze valley where it has been dated to 6,000 B.P. Sidwell (2022) proposes that the locus of Proto-Austroasiatic was in the Red River Delta area about 4,000-4,500 years before present, instead of the Middle Mekong as he had previously proposed. Austroasiatic dispersed coastal maritime routes and also upstream through river valleys. Khmuic, Palaungic, and Khasic resulted from a westward dispersal that ultimately came from the Red Valley valley. Based on their current distributions, about half of all Austroasiatic branches (including Nicobaric and Munda) can be traced to coastal maritime dispersals.

Hence, this points to a relatively late riverine dispersal of Austroasiatic as compared to Sino-Tibetan, whose speakers had a distinct non-riverine culture. In addition to living an aquatic-based lifestyle, early Austroasiatic speakers would have also had access to livestock, crops, and newer types of watercraft. As early Austroasiatic speakers dispersed rapidly via waterways, they would have encountered speakers of older language families who were already settled in the area, such as Sino-Tibetan. Sidwell (2018) Sidwell (2018) (quoted in Sidwell 2021) gives a more nested classification of Austroasiatic branches as suggested by his computational phylogenetic analysis of Austroasiatic languages using a 200-word list. Many of the tentative groupings are likely linkages. Pakanic and Shompen were not included. Possible extinct branches Roger Blench (2009) also proposes that there might have been other primary branches of Austroasiatic that are now extinct, based on substrate evidence in modern-day languages. Pre-Chamic languages (the languages of coastal Vietnam before the Chamic migrations). Chamic has various Austroasiatic loanwords that cannot be clearly traced to existing Austroasiatic branches (Sidwell 2006, 2007). Larish (1999) also notes that Moklenic languages contain many Austroasiatic loanwords, some of which are similar to the ones found in Chamic. Acehnese substratum (Sidwell 2006). Acehnese has many basic words that are of Austroasiatic origin, suggesting that either Austronesian speakers have absorbed earlier Austroasiatic residents in northern Sumatra, or that words might have been borrowed from Austroasiatic languages in southern Vietnam – or perhaps a combination of both. Sidwell (2006) argues that Acehnese and Chamic had often borrowed Austroasiatic words independently of each other, while some Austroasiatic words can be traced back to Proto-Aceh-Chamic. Sidwell (2006) accepts that Acehnese and Chamic are related, but that they had separated from each other before Chamic had borrowed most of its Austroasiatic lexicon. Bornean substrate languages (Blench 2010). Blench cites Austroasiatic-origin words in modern-day Bornean branches such as Land Dayak (Bidayuh, Dayak Bakatiq, etc. ), Dusunic (Central Dusun, Visayan, etc. ), Kayan, and Kenyah, noting especially resemblances with Aslian. As further evidence for his proposal, Blench also cites ethnographic evidence such as musical instruments in Borneo shared in common with Austroasiatic-speaking groups in mainland Southeast Asia. Adelaar (1995) has also noticed phonological and lexical similarities between Land Dayak and Aslian. Lepcha substratum ("Rongic"). Many words of Austroasiatic origin have been noticed in Lepcha, suggesting a Sino-Tibetan superstrate laid over an Austroasiatic substrate. Blench (2013) calls this branch "Rongic" based on the Lepcha autonym Róng. Other languages with proposed Austroasiatic substrata are: Jiamao, based on evidence from the register system of Jiamao, a Hlai language (Thurgood 1992). Jiamao is known for its highly aberrant vocabulary in relation to other Hlai languages. Kerinci: van Reijn (1974) notes that Kerinci, a Malayic language of central Sumatra, shares many phonological similarities with Austroasiatic languages, such as sesquisyllabic word structure and vowel inventory.

Hence, this points to a relatively late riverine dispersal of Austroasiatic as compared to Sino-Tibetan, whose speakers had a distinct non-riverine culture. In addition to living an aquatic-based lifestyle, early Austroasiatic speakers would have also had access to livestock, crops, and newer types of watercraft. As early Austroasiatic speakers dispersed rapidly via waterways, they would have encountered speakers of older language families who were already settled in the area, such as Sino-Tibetan. Sidwell (2018) Sidwell (2018) (quoted in Sidwell 2021) gives a more nested classification of Austroasiatic branches as suggested by his computational phylogenetic analysis of Austroasiatic languages using a 200-word list. Many of the tentative groupings are likely linkages. Pakanic and Shompen were not included. Possible extinct branches Roger Blench (2009) also proposes that there might have been other primary branches of Austroasiatic that are now extinct, based on substrate evidence in modern-day languages. Pre-Chamic languages (the languages of coastal Vietnam before the Chamic migrations). Chamic has various Austroasiatic loanwords that cannot be clearly traced to existing Austroasiatic branches (Sidwell 2006, 2007). Larish (1999) also notes that Moklenic languages contain many Austroasiatic loanwords, some of which are similar to the ones found in Chamic. Acehnese substratum (Sidwell 2006). Acehnese has many basic words that are of Austroasiatic origin, suggesting that either Austronesian speakers have absorbed earlier Austroasiatic residents in northern Sumatra, or that words might have been borrowed from Austroasiatic languages in southern Vietnam – or perhaps a combination of both. Sidwell (2006) argues that Acehnese and Chamic had often borrowed Austroasiatic words independently of each other, while some Austroasiatic words can be traced back to Proto-Aceh-Chamic. Sidwell (2006) accepts that Acehnese and Chamic are related, but that they had separated from each other before Chamic had borrowed most of its Austroasiatic lexicon. Bornean substrate languages (Blench 2010). Blench cites Austroasiatic-origin words in modern-day Bornean branches such as Land Dayak (Bidayuh, Dayak Bakatiq, etc. ), Dusunic (Central Dusun, Visayan, etc. ), Kayan, and Kenyah, noting especially resemblances with Aslian. As further evidence for his proposal, Blench also cites ethnographic evidence such as musical instruments in Borneo shared in common with Austroasiatic-speaking groups in mainland Southeast Asia. Adelaar (1995) has also noticed phonological and lexical similarities between Land Dayak and Aslian. Lepcha substratum ("Rongic"). Many words of Austroasiatic origin have been noticed in Lepcha, suggesting a Sino-Tibetan superstrate laid over an Austroasiatic substrate. Blench (2013) calls this branch "Rongic" based on the Lepcha autonym Róng. Other languages with proposed Austroasiatic substrata are: Jiamao, based on evidence from the register system of Jiamao, a Hlai language (Thurgood 1992). Jiamao is known for its highly aberrant vocabulary in relation to other Hlai languages. Kerinci: van Reijn (1974) notes that Kerinci, a Malayic language of central Sumatra, shares many phonological similarities with Austroasiatic languages, such as sesquisyllabic word structure and vowel inventory.

Hence, this points to a relatively late riverine dispersal of Austroasiatic as compared to Sino-Tibetan, whose speakers had a distinct non-riverine culture. In addition to living an aquatic-based lifestyle, early Austroasiatic speakers would have also had access to livestock, crops, and newer types of watercraft. As early Austroasiatic speakers dispersed rapidly via waterways, they would have encountered speakers of older language families who were already settled in the area, such as Sino-Tibetan. Sidwell (2018) Sidwell (2018) (quoted in Sidwell 2021) gives a more nested classification of Austroasiatic branches as suggested by his computational phylogenetic analysis of Austroasiatic languages using a 200-word list. Many of the tentative groupings are likely linkages. Pakanic and Shompen were not included. Possible extinct branches Roger Blench (2009) also proposes that there might have been other primary branches of Austroasiatic that are now extinct, based on substrate evidence in modern-day languages. Pre-Chamic languages (the languages of coastal Vietnam before the Chamic migrations). Chamic has various Austroasiatic loanwords that cannot be clearly traced to existing Austroasiatic branches (Sidwell 2006, 2007). Larish (1999) also notes that Moklenic languages contain many Austroasiatic loanwords, some of which are similar to the ones found in Chamic. Acehnese substratum (Sidwell 2006). Acehnese has many basic words that are of Austroasiatic origin, suggesting that either Austronesian speakers have absorbed earlier Austroasiatic residents in northern Sumatra, or that words might have been borrowed from Austroasiatic languages in southern Vietnam – or perhaps a combination of both. Sidwell (2006) argues that Acehnese and Chamic had often borrowed Austroasiatic words independently of each other, while some Austroasiatic words can be traced back to Proto-Aceh-Chamic. Sidwell (2006) accepts that Acehnese and Chamic are related, but that they had separated from each other before Chamic had borrowed most of its Austroasiatic lexicon. Bornean substrate languages (Blench 2010). Blench cites Austroasiatic-origin words in modern-day Bornean branches such as Land Dayak (Bidayuh, Dayak Bakatiq, etc. ), Dusunic (Central Dusun, Visayan, etc. ), Kayan, and Kenyah, noting especially resemblances with Aslian. As further evidence for his proposal, Blench also cites ethnographic evidence such as musical instruments in Borneo shared in common with Austroasiatic-speaking groups in mainland Southeast Asia. Adelaar (1995) has also noticed phonological and lexical similarities between Land Dayak and Aslian. Lepcha substratum ("Rongic"). Many words of Austroasiatic origin have been noticed in Lepcha, suggesting a Sino-Tibetan superstrate laid over an Austroasiatic substrate. Blench (2013) calls this branch "Rongic" based on the Lepcha autonym Róng. Other languages with proposed Austroasiatic substrata are: Jiamao, based on evidence from the register system of Jiamao, a Hlai language (Thurgood 1992). Jiamao is known for its highly aberrant vocabulary in relation to other Hlai languages. Kerinci: van Reijn (1974) notes that Kerinci, a Malayic language of central Sumatra, shares many phonological similarities with Austroasiatic languages, such as sesquisyllabic word structure and vowel inventory.

John Peterson (2017) suggests that "pre-Munda" ("proto-" in regular terminology) languages may have once dominated the eastern Indo-Gangetic Plain, and were then absorbed by Indo-Aryan languages at an early date as Indo-Aryan spread east. Peterson notes that eastern Indo-Aryan languages display many morphosyntactic features similar to those of Munda languages, while western Indo-Aryan languages do not. Writing systems Other than Latin-based alphabets, many Austroasiatic languages are written with the Khmer, Thai, Lao, and Burmese alphabets. Vietnamese divergently had an indigenous script based on Chinese logographic writing. This has since been supplanted by the Latin alphabet in the 20th century. The following are examples of past-used alphabets or current alphabets of Austroasiatic languages. Chữ Nôm Khmer alphabet Khom script (used for a short period in the early 20th century for indigenous languages in Laos) Old Mon script Mon script Pahawh Hmong was once used to write Khmu, under the name "Pahawh Khmu" Tai Le (Palaung, Blang) Tai Tham (Blang) Ol Chiki alphabet (Santali alphabet) Mundari Bani (Mundari alphabet) Warang Citi (Ho alphabet) Sorang Sompeng alphabet (Sora alphabet) External relations Austric languages Austroasiatic is an integral part of the controversial Austric hypothesis, which also includes the Austronesian languages, and in some proposals also the Kra–Dai languages and the Hmong–Mien languages. Hmong-Mien Several lexical resemblances are found between the Hmong-Mien and Austroasiatic language families (Ratliff 2010), some of which had earlier been proposed by Haudricourt (1951). This could imply a relation or early language contact along the Yangtze. According to Cai (et al. 2011), Hmong–Mien is at least partially related to Austroasiatic but was heavily influenced by Sino-Tibetan, especially Tibeto-Burman languages. Indo-Aryan languages It is suggested that the Austroasiatic languages have some influence on Indo-Aryan languages including Sanskrit and middle Indo-Aryan languages. Indian linguist Suniti Kumar Chatterji pointed that a specific number of substantives in languages such as Hindi, Punjabi and Bengali were borrowed from Munda languages. Additionally, French linguist Jean Przyluski suggested a similarity between the tales from the Austroasiatic realm and the Indian mythological stories of Matsyagandha (from Mahabharata) and the Nāgas. Austroasiatic migrations and archaeogenetics Mitsuru Sakitani suggests that Haplogroup O1b1, which is common in Austroasiatic people and some other ethnic groups in southern China, and haplogroup O1b2, which is common in today Japanese, Koreans and some Manchu, are the carriers of early rice-agriculturalists from Indochina. Another study suggests that the haplogroup O1b1 is the major Austroasiatic paternal lineage and O1b2 the "para-Austroasiatic" lineage of the Mandchurian, Korean and Yayoi people. A 2021 study by Tagore et al. found that the proto-Austroasiatic-speakers split from an Basal-East Asian source population, native to Mainland Southeast Asia and Northeast India, which also gave rise to other East Asian-related populations, including Northeast Asians and Indigenous peoples of the Americas. The proto-Austroasiatic-speakers can be linked to the Hoabinhian material culture. From Mainland Southeast Asia, the Austroasiatic-speakers expanded into the Indian-subcontinent and Maritime Southeast Asia.

John Peterson (2017) suggests that "pre-Munda" ("proto-" in regular terminology) languages may have once dominated the eastern Indo-Gangetic Plain, and were then absorbed by Indo-Aryan languages at an early date as Indo-Aryan spread east. Peterson notes that eastern Indo-Aryan languages display many morphosyntactic features similar to those of Munda languages, while western Indo-Aryan languages do not. Writing systems Other than Latin-based alphabets, many Austroasiatic languages are written with the Khmer, Thai, Lao, and Burmese alphabets. Vietnamese divergently had an indigenous script based on Chinese logographic writing. This has since been supplanted by the Latin alphabet in the 20th century. The following are examples of past-used alphabets or current alphabets of Austroasiatic languages. Chữ Nôm Khmer alphabet Khom script (used for a short period in the early 20th century for indigenous languages in Laos) Old Mon script Mon script Pahawh Hmong was once used to write Khmu, under the name "Pahawh Khmu" Tai Le (Palaung, Blang) Tai Tham (Blang) Ol Chiki alphabet (Santali alphabet) Mundari Bani (Mundari alphabet) Warang Citi (Ho alphabet) Sorang Sompeng alphabet (Sora alphabet) External relations Austric languages Austroasiatic is an integral part of the controversial Austric hypothesis, which also includes the Austronesian languages, and in some proposals also the Kra–Dai languages and the Hmong–Mien languages. Hmong-Mien Several lexical resemblances are found between the Hmong-Mien and Austroasiatic language families (Ratliff 2010), some of which had earlier been proposed by Haudricourt (1951). This could imply a relation or early language contact along the Yangtze. According to Cai (et al. 2011), Hmong–Mien is at least partially related to Austroasiatic but was heavily influenced by Sino-Tibetan, especially Tibeto-Burman languages. Indo-Aryan languages It is suggested that the Austroasiatic languages have some influence on Indo-Aryan languages including Sanskrit and middle Indo-Aryan languages. Indian linguist Suniti Kumar Chatterji pointed that a specific number of substantives in languages such as Hindi, Punjabi and Bengali were borrowed from Munda languages. Additionally, French linguist Jean Przyluski suggested a similarity between the tales from the Austroasiatic realm and the Indian mythological stories of Matsyagandha (from Mahabharata) and the Nāgas. Austroasiatic migrations and archaeogenetics Mitsuru Sakitani suggests that Haplogroup O1b1, which is common in Austroasiatic people and some other ethnic groups in southern China, and haplogroup O1b2, which is common in today Japanese, Koreans and some Manchu, are the carriers of early rice-agriculturalists from Indochina. Another study suggests that the haplogroup O1b1 is the major Austroasiatic paternal lineage and O1b2 the "para-Austroasiatic" lineage of the Mandchurian, Korean and Yayoi people. A 2021 study by Tagore et al. found that the proto-Austroasiatic-speakers split from an Basal-East Asian source population, native to Mainland Southeast Asia and Northeast India, which also gave rise to other East Asian-related populations, including Northeast Asians and Indigenous peoples of the Americas. The proto-Austroasiatic-speakers can be linked to the Hoabinhian material culture. From Mainland Southeast Asia, the Austroasiatic-speakers expanded into the Indian-subcontinent and Maritime Southeast Asia.

John Peterson (2017) suggests that "pre-Munda" ("proto-" in regular terminology) languages may have once dominated the eastern Indo-Gangetic Plain, and were then absorbed by Indo-Aryan languages at an early date as Indo-Aryan spread east. Peterson notes that eastern Indo-Aryan languages display many morphosyntactic features similar to those of Munda languages, while western Indo-Aryan languages do not. Writing systems Other than Latin-based alphabets, many Austroasiatic languages are written with the Khmer, Thai, Lao, and Burmese alphabets. Vietnamese divergently had an indigenous script based on Chinese logographic writing. This has since been supplanted by the Latin alphabet in the 20th century. The following are examples of past-used alphabets or current alphabets of Austroasiatic languages. Chữ Nôm Khmer alphabet Khom script (used for a short period in the early 20th century for indigenous languages in Laos) Old Mon script Mon script Pahawh Hmong was once used to write Khmu, under the name "Pahawh Khmu" Tai Le (Palaung, Blang) Tai Tham (Blang) Ol Chiki alphabet (Santali alphabet) Mundari Bani (Mundari alphabet) Warang Citi (Ho alphabet) Sorang Sompeng alphabet (Sora alphabet) External relations Austric languages Austroasiatic is an integral part of the controversial Austric hypothesis, which also includes the Austronesian languages, and in some proposals also the Kra–Dai languages and the Hmong–Mien languages. Hmong-Mien Several lexical resemblances are found between the Hmong-Mien and Austroasiatic language families (Ratliff 2010), some of which had earlier been proposed by Haudricourt (1951). This could imply a relation or early language contact along the Yangtze. According to Cai (et al. 2011), Hmong–Mien is at least partially related to Austroasiatic but was heavily influenced by Sino-Tibetan, especially Tibeto-Burman languages. Indo-Aryan languages It is suggested that the Austroasiatic languages have some influence on Indo-Aryan languages including Sanskrit and middle Indo-Aryan languages. Indian linguist Suniti Kumar Chatterji pointed that a specific number of substantives in languages such as Hindi, Punjabi and Bengali were borrowed from Munda languages. Additionally, French linguist Jean Przyluski suggested a similarity between the tales from the Austroasiatic realm and the Indian mythological stories of Matsyagandha (from Mahabharata) and the Nāgas. Austroasiatic migrations and archaeogenetics Mitsuru Sakitani suggests that Haplogroup O1b1, which is common in Austroasiatic people and some other ethnic groups in southern China, and haplogroup O1b2, which is common in today Japanese, Koreans and some Manchu, are the carriers of early rice-agriculturalists from Indochina. Another study suggests that the haplogroup O1b1 is the major Austroasiatic paternal lineage and O1b2 the "para-Austroasiatic" lineage of the Mandchurian, Korean and Yayoi people. A 2021 study by Tagore et al. found that the proto-Austroasiatic-speakers split from an Basal-East Asian source population, native to Mainland Southeast Asia and Northeast India, which also gave rise to other East Asian-related populations, including Northeast Asians and Indigenous peoples of the Americas. The proto-Austroasiatic-speakers can be linked to the Hoabinhian material culture. From Mainland Southeast Asia, the Austroasiatic-speakers expanded into the Indian-subcontinent and Maritime Southeast Asia.

There is evidence that later back migration from more northerly East Asian groups (such as Kra-Dai-speakers) merged with indigenous Southeast Asians, contributing to the fragmentation observed among modern day Austroasiatic-speakers. In the Indian subcontinent, Austroasiatic-speakers, specifically Mundari, intermixed with the local population. Furthermore they concluded that their results do not support a genetic relationship between Ancient Southeast Asian hunter-gatherers (Hoabinhians) with Papuan-related groups, as previously suggested by McColl et al. 2018, but that these Ancient Southeast Asians are characterized by Basal-East Asian ancestry. The authors finally concluded that genetics do not necessarily correspond with linguistic identity, pointing to the fragmentation of modern Austroasiatic-speakers. Larena et al. 2021 could reproduce the genetic evidence for the origin of Basal-East Asians in Mainland Southeast Asia, which are estimated to have formed about 50kya years ago, and expanded through multiple migration waves southwards and northwards. Early Austroasiatic-speakers are estimated to have originated from an lineage, which split from Ancestral East Asians between 25,000 to 15,000 years ago, and were among the first wave to replace distinct Australasian-related groups in Insular Southeast Asia. Early Austroasiatic people were found to be best represented by the Mlabri people in modern day Thailand. Proposals for Austroasiatic substratum among later Austronesian languages in Western Indonesia, noteworthy among the Dayak languages, is strengthened by genetic data, suggesting Austroasiatic-speakers were assimilated by Austronesian-speakers. A study in November 2021 (Guo et al.) found that modern East-Eurasians can be modeled from four ancestry components, which descended from a common ancestor in Mainland Southeast Asia, one being the "Ancestral Austroasiatic" component (AAA), which is more prevalent among modern Southeast Asians, and making up the exclusive ancestry among Austroasiatic-speaking Lua and Mlabri people. The early Austroasiatic-speakers are suggested to have been hunter-gatherers but became rice-agriculturalists quite early, spreading from Mainland Southeast Asia northwards to the Yangtze river, westwards into the Indian subcontinent, and southwards into Insular Southeast Asia. Evidence for these migrations are Austroasiatic loanwords related to rice-agriculture found among non-Austroasiatic languages, and the presence of Austroasiatic genetic ancestry. According to a recent genetic study, Sundanese, Javanese, and Balinese, has almost an equal ratio of genetic marker shared between Austronesian and Austroasiatic heritages. Migration into India According to Chaubey et al., "Austro-Asiatic speakers in India today are derived from dispersal from Southeast Asia, followed by extensive sex-specific admixture with local Indian populations." According to Riccio et al., the Munda people are likely descended from Austroasiatic migrants from Southeast Asia. According to Zhang et al., Austroasiatic migrations from Southeast Asia into India took place after the last Glacial maximum, circa 10,000 years ago. Arunkumar et al, suggest Austroasiatic migrations from Southeast Asia occurred into Northeast India 5.2 ± 0.6 kya and into East India 4.3 ± 0.2 kya. Notes References Sources Adams, K. L. (1989). Systems of numeral classification in the Mon–Khmer, Nicobarese and Aslian subfamilies of Austroasiatic. Canberra, A.C.T., Australia: Dept. of Linguistics, Research School of Pacific Studies, Australian National University. Alves, Mark J. (2015). Morphological functions among Mon-Khmer languages: beyond the basics.

There is evidence that later back migration from more northerly East Asian groups (such as Kra-Dai-speakers) merged with indigenous Southeast Asians, contributing to the fragmentation observed among modern day Austroasiatic-speakers. In the Indian subcontinent, Austroasiatic-speakers, specifically Mundari, intermixed with the local population. Furthermore they concluded that their results do not support a genetic relationship between Ancient Southeast Asian hunter-gatherers (Hoabinhians) with Papuan-related groups, as previously suggested by McColl et al. 2018, but that these Ancient Southeast Asians are characterized by Basal-East Asian ancestry. The authors finally concluded that genetics do not necessarily correspond with linguistic identity, pointing to the fragmentation of modern Austroasiatic-speakers. Larena et al. 2021 could reproduce the genetic evidence for the origin of Basal-East Asians in Mainland Southeast Asia, which are estimated to have formed about 50kya years ago, and expanded through multiple migration waves southwards and northwards. Early Austroasiatic-speakers are estimated to have originated from an lineage, which split from Ancestral East Asians between 25,000 to 15,000 years ago, and were among the first wave to replace distinct Australasian-related groups in Insular Southeast Asia. Early Austroasiatic people were found to be best represented by the Mlabri people in modern day Thailand. Proposals for Austroasiatic substratum among later Austronesian languages in Western Indonesia, noteworthy among the Dayak languages, is strengthened by genetic data, suggesting Austroasiatic-speakers were assimilated by Austronesian-speakers. A study in November 2021 (Guo et al.) found that modern East-Eurasians can be modeled from four ancestry components, which descended from a common ancestor in Mainland Southeast Asia, one being the "Ancestral Austroasiatic" component (AAA), which is more prevalent among modern Southeast Asians, and making up the exclusive ancestry among Austroasiatic-speaking Lua and Mlabri people. The early Austroasiatic-speakers are suggested to have been hunter-gatherers but became rice-agriculturalists quite early, spreading from Mainland Southeast Asia northwards to the Yangtze river, westwards into the Indian subcontinent, and southwards into Insular Southeast Asia. Evidence for these migrations are Austroasiatic loanwords related to rice-agriculture found among non-Austroasiatic languages, and the presence of Austroasiatic genetic ancestry. According to a recent genetic study, Sundanese, Javanese, and Balinese, has almost an equal ratio of genetic marker shared between Austronesian and Austroasiatic heritages. Migration into India According to Chaubey et al., "Austro-Asiatic speakers in India today are derived from dispersal from Southeast Asia, followed by extensive sex-specific admixture with local Indian populations." According to Riccio et al., the Munda people are likely descended from Austroasiatic migrants from Southeast Asia. According to Zhang et al., Austroasiatic migrations from Southeast Asia into India took place after the last Glacial maximum, circa 10,000 years ago. Arunkumar et al, suggest Austroasiatic migrations from Southeast Asia occurred into Northeast India 5.2 ± 0.6 kya and into East India 4.3 ± 0.2 kya. Notes References Sources Adams, K. L. (1989). Systems of numeral classification in the Mon–Khmer, Nicobarese and Aslian subfamilies of Austroasiatic. Canberra, A.C.T., Australia: Dept. of Linguistics, Research School of Pacific Studies, Australian National University. Alves, Mark J. (2015). Morphological functions among Mon-Khmer languages: beyond the basics.

There is evidence that later back migration from more northerly East Asian groups (such as Kra-Dai-speakers) merged with indigenous Southeast Asians, contributing to the fragmentation observed among modern day Austroasiatic-speakers. In the Indian subcontinent, Austroasiatic-speakers, specifically Mundari, intermixed with the local population. Furthermore they concluded that their results do not support a genetic relationship between Ancient Southeast Asian hunter-gatherers (Hoabinhians) with Papuan-related groups, as previously suggested by McColl et al. 2018, but that these Ancient Southeast Asians are characterized by Basal-East Asian ancestry. The authors finally concluded that genetics do not necessarily correspond with linguistic identity, pointing to the fragmentation of modern Austroasiatic-speakers. Larena et al. 2021 could reproduce the genetic evidence for the origin of Basal-East Asians in Mainland Southeast Asia, which are estimated to have formed about 50kya years ago, and expanded through multiple migration waves southwards and northwards. Early Austroasiatic-speakers are estimated to have originated from an lineage, which split from Ancestral East Asians between 25,000 to 15,000 years ago, and were among the first wave to replace distinct Australasian-related groups in Insular Southeast Asia. Early Austroasiatic people were found to be best represented by the Mlabri people in modern day Thailand. Proposals for Austroasiatic substratum among later Austronesian languages in Western Indonesia, noteworthy among the Dayak languages, is strengthened by genetic data, suggesting Austroasiatic-speakers were assimilated by Austronesian-speakers. A study in November 2021 (Guo et al.) found that modern East-Eurasians can be modeled from four ancestry components, which descended from a common ancestor in Mainland Southeast Asia, one being the "Ancestral Austroasiatic" component (AAA), which is more prevalent among modern Southeast Asians, and making up the exclusive ancestry among Austroasiatic-speaking Lua and Mlabri people. The early Austroasiatic-speakers are suggested to have been hunter-gatherers but became rice-agriculturalists quite early, spreading from Mainland Southeast Asia northwards to the Yangtze river, westwards into the Indian subcontinent, and southwards into Insular Southeast Asia. Evidence for these migrations are Austroasiatic loanwords related to rice-agriculture found among non-Austroasiatic languages, and the presence of Austroasiatic genetic ancestry. According to a recent genetic study, Sundanese, Javanese, and Balinese, has almost an equal ratio of genetic marker shared between Austronesian and Austroasiatic heritages. Migration into India According to Chaubey et al., "Austro-Asiatic speakers in India today are derived from dispersal from Southeast Asia, followed by extensive sex-specific admixture with local Indian populations." According to Riccio et al., the Munda people are likely descended from Austroasiatic migrants from Southeast Asia. According to Zhang et al., Austroasiatic migrations from Southeast Asia into India took place after the last Glacial maximum, circa 10,000 years ago. Arunkumar et al, suggest Austroasiatic migrations from Southeast Asia occurred into Northeast India 5.2 ± 0.6 kya and into East India 4.3 ± 0.2 kya. Notes References Sources Adams, K. L. (1989). Systems of numeral classification in the Mon–Khmer, Nicobarese and Aslian subfamilies of Austroasiatic. Canberra, A.C.T., Australia: Dept. of Linguistics, Research School of Pacific Studies, Australian National University. Alves, Mark J. (2015). Morphological functions among Mon-Khmer languages: beyond the basics.

In N. J. Enfield & Bernard Comrie (eds. ), Languages of Mainland Southeast Asia: the state of the art. Berlin: de Gruyter Mouton, 531–557. Bradley, David (2012). "Languages and Language Families in China", in Rint Sybesma (ed. ), Encyclopedia of Chinese Language and Linguistics. Chakrabarti, Byomkes. (1994). A Comparative Study of Santali and Bengali. Diffloth, Gérard. (2005). "The contribution of linguistic palaeontology and Austro-Asiatic". in Laurent Sagart, Roger Blench and Alicia Sanchez-Mazas, eds. The Peopling of East Asia: Putting Together Archaeology, Linguistics and Genetics. 77–80. London: Routledge Curzon. Filbeck, D. (1978). T'in: a historical study. Pacific linguistics, no. 49. Canberra: Dept. of Linguistics, Research School of Pacific Studies, Australian National University. Hemeling, K. (1907). Die Nanking Kuanhua. (German language) Jenny, Mathias and Paul Sidwell, eds (2015). The Handbook of Austroasiatic Languages. Leiden: Brill. Peck, B. M., Comp. (1988). An Enumerative Bibliography of South Asian Language Dictionaries. Peiros, Ilia. 1998. Comparative Linguistics in Southeast Asia. Pacific Linguistics Series C, No. 142. Canberra: Australian National University. Shorto, Harry L. edited by Sidwell, Paul, Cooper, Doug and Bauer, Christian (2006). A Mon–Khmer comparative dictionary. Canberra: Australian National University. Pacific Linguistics. Shorto, H. L. Bibliographies of Mon–Khmer and Tai Linguistics. London oriental bibliographies, v. 2. London: Oxford University Press, 1963. van Driem, George. (2007). Austroasiatic phylogeny and the Austroasiatic homeland in light of recent population genetic studies. Mon-Khmer Studies, 37, 1-14. Zide, Norman H., and Milton E. Barker. (1966) Studies in Comparative Austroasiatic Linguistics, The Hague: Mouton (Indo-Iranian monographs, v. 5.). Further reading Mann, Noel, Wendy Smith and Eva Ujlakyova. 2009. Linguistic clusters of Mainland Southeast Asia: an overview of the language families. Chiang Mai: Payap University. Sidwell, Paul. 2016. Bibliography of Austroasiatic linguistics and related resources. E. K. Brown (ed.) Encyclopedia of Languages and Linguistics. Oxford: Elsevier Press. Gregory D. S. Anderson and Norman H. Zide. 2002. Issues in Proto-Munda and Proto-Austroasiatic Nominal Derivation: The Bimoraic Constraint. In Marlys A. Macken (ed.) Papers from the 10th Annual Meeting of the Southeast Asian Linguistics Society. Tempe, AZ: Arizona State University, South East Asian Studies Program, Monograph Series Press. pp. 55–74. External links Swadesh lists for Austro-Asiatic languages (from Wiktionary's Swadesh-list appendix) Austro-Asiatic at the Linguist List MultiTree Project (not functional as of 2014): Genealogical trees attributed to Sebeok 1942, Pinnow 1959, Diffloth 2005, and Matisoff 2006 Mon–Khmer.com: Lectures by Paul Sidwell Mon–Khmer Languages Project at SEAlang Munda Languages Project at SEAlang RWAAI (Repository and Workspace for Austroasiatic Intangible Heritage) http://hdl.handle.net/10050/00-0000-0000-0003-66A4-2@view RWAAI Digital Archive Michel Ferlus's recordings of Mon-Khmer (Austroasiatic) languages (CNRS) Agglutinative languages Language families Sino-Austronesian languages

In N. J. Enfield & Bernard Comrie (eds. ), Languages of Mainland Southeast Asia: the state of the art. Berlin: de Gruyter Mouton, 531–557. Bradley, David (2012). "Languages and Language Families in China", in Rint Sybesma (ed. ), Encyclopedia of Chinese Language and Linguistics. Chakrabarti, Byomkes. (1994). A Comparative Study of Santali and Bengali. Diffloth, Gérard. (2005). "The contribution of linguistic palaeontology and Austro-Asiatic". in Laurent Sagart, Roger Blench and Alicia Sanchez-Mazas, eds. The Peopling of East Asia: Putting Together Archaeology, Linguistics and Genetics. 77–80. London: Routledge Curzon. Filbeck, D. (1978). T'in: a historical study. Pacific linguistics, no. 49. Canberra: Dept. of Linguistics, Research School of Pacific Studies, Australian National University. Hemeling, K. (1907). Die Nanking Kuanhua. (German language) Jenny, Mathias and Paul Sidwell, eds (2015). The Handbook of Austroasiatic Languages. Leiden: Brill. Peck, B. M., Comp. (1988). An Enumerative Bibliography of South Asian Language Dictionaries. Peiros, Ilia. 1998. Comparative Linguistics in Southeast Asia. Pacific Linguistics Series C, No. 142. Canberra: Australian National University. Shorto, Harry L. edited by Sidwell, Paul, Cooper, Doug and Bauer, Christian (2006). A Mon–Khmer comparative dictionary. Canberra: Australian National University. Pacific Linguistics. Shorto, H. L. Bibliographies of Mon–Khmer and Tai Linguistics. London oriental bibliographies, v. 2. London: Oxford University Press, 1963. van Driem, George. (2007). Austroasiatic phylogeny and the Austroasiatic homeland in light of recent population genetic studies. Mon-Khmer Studies, 37, 1-14. Zide, Norman H., and Milton E. Barker. (1966) Studies in Comparative Austroasiatic Linguistics, The Hague: Mouton (Indo-Iranian monographs, v. 5.). Further reading Mann, Noel, Wendy Smith and Eva Ujlakyova. 2009. Linguistic clusters of Mainland Southeast Asia: an overview of the language families. Chiang Mai: Payap University. Sidwell, Paul. 2016. Bibliography of Austroasiatic linguistics and related resources. E. K. Brown (ed.) Encyclopedia of Languages and Linguistics. Oxford: Elsevier Press. Gregory D. S. Anderson and Norman H. Zide. 2002. Issues in Proto-Munda and Proto-Austroasiatic Nominal Derivation: The Bimoraic Constraint. In Marlys A. Macken (ed.) Papers from the 10th Annual Meeting of the Southeast Asian Linguistics Society. Tempe, AZ: Arizona State University, South East Asian Studies Program, Monograph Series Press. pp. 55–74. External links Swadesh lists for Austro-Asiatic languages (from Wiktionary's Swadesh-list appendix) Austro-Asiatic at the Linguist List MultiTree Project (not functional as of 2014): Genealogical trees attributed to Sebeok 1942, Pinnow 1959, Diffloth 2005, and Matisoff 2006 Mon–Khmer.com: Lectures by Paul Sidwell Mon–Khmer Languages Project at SEAlang Munda Languages Project at SEAlang RWAAI (Repository and Workspace for Austroasiatic Intangible Heritage) http://hdl.handle.net/10050/00-0000-0000-0003-66A4-2@view RWAAI Digital Archive Michel Ferlus's recordings of Mon-Khmer (Austroasiatic) languages (CNRS) Agglutinative languages Language families Sino-Austronesian languages

In N. J. Enfield & Bernard Comrie (eds. ), Languages of Mainland Southeast Asia: the state of the art. Berlin: de Gruyter Mouton, 531–557. Bradley, David (2012). "Languages and Language Families in China", in Rint Sybesma (ed. ), Encyclopedia of Chinese Language and Linguistics. Chakrabarti, Byomkes. (1994). A Comparative Study of Santali and Bengali. Diffloth, Gérard. (2005). "The contribution of linguistic palaeontology and Austro-Asiatic". in Laurent Sagart, Roger Blench and Alicia Sanchez-Mazas, eds. The Peopling of East Asia: Putting Together Archaeology, Linguistics and Genetics. 77–80. London: Routledge Curzon. Filbeck, D. (1978). T'in: a historical study. Pacific linguistics, no. 49. Canberra: Dept. of Linguistics, Research School of Pacific Studies, Australian National University. Hemeling, K. (1907). Die Nanking Kuanhua. (German language) Jenny, Mathias and Paul Sidwell, eds (2015). The Handbook of Austroasiatic Languages. Leiden: Brill. Peck, B. M., Comp. (1988). An Enumerative Bibliography of South Asian Language Dictionaries. Peiros, Ilia. 1998. Comparative Linguistics in Southeast Asia. Pacific Linguistics Series C, No. 142. Canberra: Australian National University. Shorto, Harry L. edited by Sidwell, Paul, Cooper, Doug and Bauer, Christian (2006). A Mon–Khmer comparative dictionary. Canberra: Australian National University. Pacific Linguistics. Shorto, H. L. Bibliographies of Mon–Khmer and Tai Linguistics. London oriental bibliographies, v. 2. London: Oxford University Press, 1963. van Driem, George. (2007). Austroasiatic phylogeny and the Austroasiatic homeland in light of recent population genetic studies. Mon-Khmer Studies, 37, 1-14. Zide, Norman H., and Milton E. Barker. (1966) Studies in Comparative Austroasiatic Linguistics, The Hague: Mouton (Indo-Iranian monographs, v. 5.). Further reading Mann, Noel, Wendy Smith and Eva Ujlakyova. 2009. Linguistic clusters of Mainland Southeast Asia: an overview of the language families. Chiang Mai: Payap University. Sidwell, Paul. 2016. Bibliography of Austroasiatic linguistics and related resources. E. K. Brown (ed.) Encyclopedia of Languages and Linguistics. Oxford: Elsevier Press. Gregory D. S. Anderson and Norman H. Zide. 2002. Issues in Proto-Munda and Proto-Austroasiatic Nominal Derivation: The Bimoraic Constraint. In Marlys A. Macken (ed.) Papers from the 10th Annual Meeting of the Southeast Asian Linguistics Society. Tempe, AZ: Arizona State University, South East Asian Studies Program, Monograph Series Press. pp. 55–74. External links Swadesh lists for Austro-Asiatic languages (from Wiktionary's Swadesh-list appendix) Austro-Asiatic at the Linguist List MultiTree Project (not functional as of 2014): Genealogical trees attributed to Sebeok 1942, Pinnow 1959, Diffloth 2005, and Matisoff 2006 Mon–Khmer.com: Lectures by Paul Sidwell Mon–Khmer Languages Project at SEAlang Munda Languages Project at SEAlang RWAAI (Repository and Workspace for Austroasiatic Intangible Heritage) http://hdl.handle.net/10050/00-0000-0000-0003-66A4-2@view RWAAI Digital Archive Michel Ferlus's recordings of Mon-Khmer (Austroasiatic) languages (CNRS) Agglutinative languages Language families Sino-Austronesian languages

Afroasiatic languages Afroasiatic (Afro-Asiatic), also known as Afrasian or Hamito-Semitic, Semito-Hamitic, or Erythraean, is a large language family of about 300 languages that are spoken predominantly in Western Asia, North Africa, the Horn of Africa and parts of the Sahel. With the exception of Semitic, all branches of the Afroаsiatic family are spoken exclusively on the African continent. Afroasiatic languages have over 500 million native speakers, which is the fourth largest number of native speakers of any language family (after Indo-European, Sino-Tibetan and Niger–Congo). The phylum has six branches: Berber, Chadic, Cushitic, Egyptian, Semitic, and Omotic; however, the inclusion of Omotic remains controversial, and several linguists see it as independent language family that stood in long-term contact with Afroasiatic languages. By far the most widely spoken Afroasiatic language or dialect continuum is Arabic, a de facto group of distinct language varieties within the Semitic branch. The languages that evolved from Proto-Arabic have around 313 million native speakers, concentrated primarily in the Middle East and North Africa. In addition to languages spoken today, Afroasiatic includes several important ancient languages, such as Ancient Egyptian, which forms a distinct branch of the family, and within the Semitic family, Akkadian, Biblical Hebrew and Old Aramaic. There is no consensus among historical linguists concerning the original homeland of the Afroasiatic family, or the period when the parent language (i.e. Proto-Afroasiatic) was spoken. Proposed locations include the Horn of Africa, North Africa, the Eastern Sahara and the Levant. Etymology In the early 19th century, linguists grouped the Berber, Cushitic and Egyptian languages within a "Hamitic" phylum, in acknowledgement of these languages' genetic relation with each other and with those in the Semitic phylum. The terms "Hamitic" and "Semitic" were etymologically derived from the Book of Genesis, which describes various Biblical tribes descended from Ham and Shem, two sons of Noah. By the 1860s, the main constituent elements within the broader Afroasiatic family had been worked out. Friedrich Müller introduced the name "Hamito-Semitic" for the entire language family in his Grundriss der Sprachwissenschaft (1876). Maurice Delafosse (1914) later coined the term "Afroasiatic" (often now spelled "Afro-Asiatic"). However, it did not come into general use until Joseph Greenberg (1950) formally proposed its adoption. In doing so, Greenberg sought to emphasize the fact that 'Hamitic' was not a valid group and that language cladistics did not reflect race. Individual scholars have also called the family "Erythraean" (Tucker 1966) and "Lisramic" (Hodge 1972). In lieu of "Hamito-Semitic", the Russian linguist Igor Diakonoff later suggested the term "Afrasian", meaning "half African, half Asiatic", in reference to the geographic distribution of the family's constituent languages.

Afroasiatic languages Afroasiatic (Afro-Asiatic), also known as Afrasian or Hamito-Semitic, Semito-Hamitic, or Erythraean, is a large language family of about 300 languages that are spoken predominantly in Western Asia, North Africa, the Horn of Africa and parts of the Sahel. With the exception of Semitic, all branches of the Afroаsiatic family are spoken exclusively on the African continent. Afroasiatic languages have over 500 million native speakers, which is the fourth largest number of native speakers of any language family (after Indo-European, Sino-Tibetan and Niger–Congo). The phylum has six branches: Berber, Chadic, Cushitic, Egyptian, Semitic, and Omotic; however, the inclusion of Omotic remains controversial, and several linguists see it as independent language family that stood in long-term contact with Afroasiatic languages. By far the most widely spoken Afroasiatic language or dialect continuum is Arabic, a de facto group of distinct language varieties within the Semitic branch. The languages that evolved from Proto-Arabic have around 313 million native speakers, concentrated primarily in the Middle East and North Africa. In addition to languages spoken today, Afroasiatic includes several important ancient languages, such as Ancient Egyptian, which forms a distinct branch of the family, and within the Semitic family, Akkadian, Biblical Hebrew and Old Aramaic. There is no consensus among historical linguists concerning the original homeland of the Afroasiatic family, or the period when the parent language (i.e. Proto-Afroasiatic) was spoken. Proposed locations include the Horn of Africa, North Africa, the Eastern Sahara and the Levant. Etymology In the early 19th century, linguists grouped the Berber, Cushitic and Egyptian languages within a "Hamitic" phylum, in acknowledgement of these languages' genetic relation with each other and with those in the Semitic phylum. The terms "Hamitic" and "Semitic" were etymologically derived from the Book of Genesis, which describes various Biblical tribes descended from Ham and Shem, two sons of Noah. By the 1860s, the main constituent elements within the broader Afroasiatic family had been worked out. Friedrich Müller introduced the name "Hamito-Semitic" for the entire language family in his Grundriss der Sprachwissenschaft (1876). Maurice Delafosse (1914) later coined the term "Afroasiatic" (often now spelled "Afro-Asiatic"). However, it did not come into general use until Joseph Greenberg (1950) formally proposed its adoption. In doing so, Greenberg sought to emphasize the fact that 'Hamitic' was not a valid group and that language cladistics did not reflect race. Individual scholars have also called the family "Erythraean" (Tucker 1966) and "Lisramic" (Hodge 1972). In lieu of "Hamito-Semitic", the Russian linguist Igor Diakonoff later suggested the term "Afrasian", meaning "half African, half Asiatic", in reference to the geographic distribution of the family's constituent languages.

Distribution and branches Scholars generally treat the Afroasiatic language family as including the following five branches, whereas Omotic is disputed: Berber Chadic Cushitic Egyptian Semitic Although there is general agreement on these six families, linguists who study Afroasiatic raise some points of disagreement, in particular: The Omotic language branch is the most controversial member of Afroasiatic because the grammatical formatives to which most linguists have given the greatest weight in classifying languages in the family "are either absent or distinctly wobbly" (Hayward 1995). Greenberg (1963) and others considered it a subgroup of Cushitic, whereas others have raised doubts about its being part of Afroasiatic at all (e.g. Theil 2006). The Afroasiatic identity of Ongota is also broadly questioned, as is its position within Afroasiatic among those who accept it, due to the "mixed" appearance of the language and a paucity of research and data. Harold Fleming (2006) proposes that Ongota constitutes a separate branch of Afroasiatic. Bonny Sands (2009) finds the proposal by Savà and Tosco (2003) the most convincing: namely that Ongota is an East Cushitic language with a Nilo-Saharan substratum. In other words, it would appear that the Ongota people once spoke a Nilo-Saharan language but then shifted to speaking a Cushitic language but retained some characteristics of their earlier Nilo-Saharan language. Beja, sometimes listed as a separate branch of Afroasiatic, is more often included in the Cushitic branch, which has a substantial degree of internal diversity. There is no consensus on the interrelationships of the five non-Omotic branches of Afroasiatic (see § Subgrouping below). This situation is not unusual, even among long-established language families: scholars also frequently disagree on the internal classification of the Indo-European languages, for instance. The extinct Meroitic language has been proposed (Bruce Trigger, 1964, 1977) as an unclassified Afroasiatic language, because it shares the phonotactics characteristic of the family, but there is not enough evidence to secure a classification (Fritz Hintze, 1974, The classification of Kujargé within Afroasiatic is not agreed upon. Blench (2008) notes that much of the basic vocabulary looks Cushitic, and speculates that Kujargé could even be a conservative language transitional between Chadic and Cushitic. Demographics In descending order of the number of speakers, widely-spoken Afroasiatic languages include: Arabic (Semitic), the most widely spoken Afroasiatic language, has over 300 million native speakers. Hausa (Chadic), the dominant language of northern Nigeria and southern Niger, spoken as a first language by over 40 million people and used as a lingua franca by another 20 million across West Africa and the Sahel. Oromo (Cushitic), spoken in Ethiopia and Kenya by around 34 million people. Amharic (Semitic), spoken in Ethiopia, with over 25 million native speakers in addition to millions of other Ethiopians speaking it as a second language. Somali (Cushitic), spoken by 21.8 million people in Somalia, Somaliland, Djibouti, eastern Ethiopia and northeastern Kenya. Tigrinya (Semitic), spoken by around 9.73 million people in Eritrea and Tigray Region of Ethiopia. Afar (Cushitic), spoken by around 7.5 million people in Ethiopia, Djibouti, and Eritrea.

Distribution and branches Scholars generally treat the Afroasiatic language family as including the following five branches, whereas Omotic is disputed: Berber Chadic Cushitic Egyptian Semitic Although there is general agreement on these six families, linguists who study Afroasiatic raise some points of disagreement, in particular: The Omotic language branch is the most controversial member of Afroasiatic because the grammatical formatives to which most linguists have given the greatest weight in classifying languages in the family "are either absent or distinctly wobbly" (Hayward 1995). Greenberg (1963) and others considered it a subgroup of Cushitic, whereas others have raised doubts about its being part of Afroasiatic at all (e.g. Theil 2006). The Afroasiatic identity of Ongota is also broadly questioned, as is its position within Afroasiatic among those who accept it, due to the "mixed" appearance of the language and a paucity of research and data. Harold Fleming (2006) proposes that Ongota constitutes a separate branch of Afroasiatic. Bonny Sands (2009) finds the proposal by Savà and Tosco (2003) the most convincing: namely that Ongota is an East Cushitic language with a Nilo-Saharan substratum. In other words, it would appear that the Ongota people once spoke a Nilo-Saharan language but then shifted to speaking a Cushitic language but retained some characteristics of their earlier Nilo-Saharan language. Beja, sometimes listed as a separate branch of Afroasiatic, is more often included in the Cushitic branch, which has a substantial degree of internal diversity. There is no consensus on the interrelationships of the five non-Omotic branches of Afroasiatic (see § Subgrouping below). This situation is not unusual, even among long-established language families: scholars also frequently disagree on the internal classification of the Indo-European languages, for instance. The extinct Meroitic language has been proposed (Bruce Trigger, 1964, 1977) as an unclassified Afroasiatic language, because it shares the phonotactics characteristic of the family, but there is not enough evidence to secure a classification (Fritz Hintze, 1974, The classification of Kujargé within Afroasiatic is not agreed upon. Blench (2008) notes that much of the basic vocabulary looks Cushitic, and speculates that Kujargé could even be a conservative language transitional between Chadic and Cushitic. Demographics In descending order of the number of speakers, widely-spoken Afroasiatic languages include: Arabic (Semitic), the most widely spoken Afroasiatic language, has over 300 million native speakers. Hausa (Chadic), the dominant language of northern Nigeria and southern Niger, spoken as a first language by over 40 million people and used as a lingua franca by another 20 million across West Africa and the Sahel. Oromo (Cushitic), spoken in Ethiopia and Kenya by around 34 million people. Amharic (Semitic), spoken in Ethiopia, with over 25 million native speakers in addition to millions of other Ethiopians speaking it as a second language. Somali (Cushitic), spoken by 21.8 million people in Somalia, Somaliland, Djibouti, eastern Ethiopia and northeastern Kenya. Tigrinya (Semitic), spoken by around 9.73 million people in Eritrea and Tigray Region of Ethiopia. Afar (Cushitic), spoken by around 7.5 million people in Ethiopia, Djibouti, and Eritrea.

Distribution and branches Scholars generally treat the Afroasiatic language family as including the following five branches, whereas Omotic is disputed: Berber Chadic Cushitic Egyptian Semitic Although there is general agreement on these six families, linguists who study Afroasiatic raise some points of disagreement, in particular: The Omotic language branch is the most controversial member of Afroasiatic because the grammatical formatives to which most linguists have given the greatest weight in classifying languages in the family "are either absent or distinctly wobbly" (Hayward 1995). Greenberg (1963) and others considered it a subgroup of Cushitic, whereas others have raised doubts about its being part of Afroasiatic at all (e.g. Theil 2006). The Afroasiatic identity of Ongota is also broadly questioned, as is its position within Afroasiatic among those who accept it, due to the "mixed" appearance of the language and a paucity of research and data. Harold Fleming (2006) proposes that Ongota constitutes a separate branch of Afroasiatic. Bonny Sands (2009) finds the proposal by Savà and Tosco (2003) the most convincing: namely that Ongota is an East Cushitic language with a Nilo-Saharan substratum. In other words, it would appear that the Ongota people once spoke a Nilo-Saharan language but then shifted to speaking a Cushitic language but retained some characteristics of their earlier Nilo-Saharan language. Beja, sometimes listed as a separate branch of Afroasiatic, is more often included in the Cushitic branch, which has a substantial degree of internal diversity. There is no consensus on the interrelationships of the five non-Omotic branches of Afroasiatic (see § Subgrouping below). This situation is not unusual, even among long-established language families: scholars also frequently disagree on the internal classification of the Indo-European languages, for instance. The extinct Meroitic language has been proposed (Bruce Trigger, 1964, 1977) as an unclassified Afroasiatic language, because it shares the phonotactics characteristic of the family, but there is not enough evidence to secure a classification (Fritz Hintze, 1974, The classification of Kujargé within Afroasiatic is not agreed upon. Blench (2008) notes that much of the basic vocabulary looks Cushitic, and speculates that Kujargé could even be a conservative language transitional between Chadic and Cushitic. Demographics In descending order of the number of speakers, widely-spoken Afroasiatic languages include: Arabic (Semitic), the most widely spoken Afroasiatic language, has over 300 million native speakers. Hausa (Chadic), the dominant language of northern Nigeria and southern Niger, spoken as a first language by over 40 million people and used as a lingua franca by another 20 million across West Africa and the Sahel. Oromo (Cushitic), spoken in Ethiopia and Kenya by around 34 million people. Amharic (Semitic), spoken in Ethiopia, with over 25 million native speakers in addition to millions of other Ethiopians speaking it as a second language. Somali (Cushitic), spoken by 21.8 million people in Somalia, Somaliland, Djibouti, eastern Ethiopia and northeastern Kenya. Tigrinya (Semitic), spoken by around 9.73 million people in Eritrea and Tigray Region of Ethiopia. Afar (Cushitic), spoken by around 7.5 million people in Ethiopia, Djibouti, and Eritrea.

Shilha (Berber), spoken by around 7 million people in Morocco. Kabyle (Berber), spoken by around 5.6 million people in Algeria. Hebrew (Semitic), spoken by around 5 million native speakers, and additionally by 4 million second-language speakers in Israel and the Jewish diaspora; premodern Hebrew is the liturgical language of Judaism and of the Samaritan people. Central Atlas Tamazight (Berber), spoken by around 4.6 million people in Morocco. Riffian (Berber), spoken by around 4.2 million people in Morocco. Gurage languages (Semitic), a group of languages spoken by more than 2 million people in Ethiopia. Tigre (Semitic), spoken by around 2 million people in Eritrea. Wolaitta (Omotic), spoken by around 1.6 million people in Ethiopia. Maltese (Semitic), spoken by around half a million people in Malta and the Maltese diaspora. It descended from Siculo-Arabic independently from modern Arabic dialects, features Romance superstrates and has been written in the Latin script since at least the 14th century. Assyrian Neo-Aramaic (Semitic), a variety of modern Aramaic, spoken by more than 500,000 people in the Assyrian diaspora. Classification history In the 9th century the Hebrew grammarian Judah ibn Quraysh of Tiaret in Algeria became the first to link two branches of Afroasiatic together; he perceived a relationship between Berber and Semitic. He knew of Semitic through his study of Arabic, Hebrew, and Aramaic. In the course of the 19th century, Europeans also began suggesting such relationships. In 1844, Theodor Benfey proposed a language family consisting of Semitic, Berber, and Cushitic (he called the latter "Ethiopic"). In the same year T.N. Newman suggested a relationship between Semitic and Hausa, but this would long remain a topic of dispute and uncertainty. Friedrich Müller named the traditional Hamito-Semitic family in 1876 in his Grundriss der Sprachwissenschaft ("Outline of Linguistics"), and defined it as consisting of a Semitic group plus a "Hamitic" group containing Egyptian, Berber, and Cushitic; he excluded the Chadic group. It was the Egyptologist Karl Richard Lepsius (1810–1884) who restricted Hamitic to the non-Semitic languages in Africa, which are characterized by a grammatical gender system. This "Hamitic language group" was proposed to unite various, mainly North-African, languages, including the Ancient Egyptian language, the Berber languages, the Cushitic languages, the Beja language, and the Chadic languages. Unlike Müller, Lepsius saw Hausa and Nama as part of the Hamitic group. These classifications relied in part on non-linguistic anthropological and racial arguments. Both authors used the skin-color, mode of subsistence, and other characteristics of native speakers as part of their arguments for grouping particular languages together. In 1912, Carl Meinhof published Die Sprachen der Hamiten ("The Languages of the Hamites"), in which he expanded Lepsius's model, adding the Fula, Maasai, Bari, Nandi, Sandawe and Hadza languages to the Hamitic group. Meinhof's model was widely supported in the 1940s. Meinhof's system of classification of the Hamitic languages was based on a belief that "speakers of Hamitic became largely coterminous with cattle herding peoples with essentially Caucasian origins, intrinsically different from and superior to the 'Negroes of Africa'."

Shilha (Berber), spoken by around 7 million people in Morocco. Kabyle (Berber), spoken by around 5.6 million people in Algeria. Hebrew (Semitic), spoken by around 5 million native speakers, and additionally by 4 million second-language speakers in Israel and the Jewish diaspora; premodern Hebrew is the liturgical language of Judaism and of the Samaritan people. Central Atlas Tamazight (Berber), spoken by around 4.6 million people in Morocco. Riffian (Berber), spoken by around 4.2 million people in Morocco. Gurage languages (Semitic), a group of languages spoken by more than 2 million people in Ethiopia. Tigre (Semitic), spoken by around 2 million people in Eritrea. Wolaitta (Omotic), spoken by around 1.6 million people in Ethiopia. Maltese (Semitic), spoken by around half a million people in Malta and the Maltese diaspora. It descended from Siculo-Arabic independently from modern Arabic dialects, features Romance superstrates and has been written in the Latin script since at least the 14th century. Assyrian Neo-Aramaic (Semitic), a variety of modern Aramaic, spoken by more than 500,000 people in the Assyrian diaspora. Classification history In the 9th century the Hebrew grammarian Judah ibn Quraysh of Tiaret in Algeria became the first to link two branches of Afroasiatic together; he perceived a relationship between Berber and Semitic. He knew of Semitic through his study of Arabic, Hebrew, and Aramaic. In the course of the 19th century, Europeans also began suggesting such relationships. In 1844, Theodor Benfey proposed a language family consisting of Semitic, Berber, and Cushitic (he called the latter "Ethiopic"). In the same year T.N. Newman suggested a relationship between Semitic and Hausa, but this would long remain a topic of dispute and uncertainty. Friedrich Müller named the traditional Hamito-Semitic family in 1876 in his Grundriss der Sprachwissenschaft ("Outline of Linguistics"), and defined it as consisting of a Semitic group plus a "Hamitic" group containing Egyptian, Berber, and Cushitic; he excluded the Chadic group. It was the Egyptologist Karl Richard Lepsius (1810–1884) who restricted Hamitic to the non-Semitic languages in Africa, which are characterized by a grammatical gender system. This "Hamitic language group" was proposed to unite various, mainly North-African, languages, including the Ancient Egyptian language, the Berber languages, the Cushitic languages, the Beja language, and the Chadic languages. Unlike Müller, Lepsius saw Hausa and Nama as part of the Hamitic group. These classifications relied in part on non-linguistic anthropological and racial arguments. Both authors used the skin-color, mode of subsistence, and other characteristics of native speakers as part of their arguments for grouping particular languages together. In 1912, Carl Meinhof published Die Sprachen der Hamiten ("The Languages of the Hamites"), in which he expanded Lepsius's model, adding the Fula, Maasai, Bari, Nandi, Sandawe and Hadza languages to the Hamitic group. Meinhof's model was widely supported in the 1940s. Meinhof's system of classification of the Hamitic languages was based on a belief that "speakers of Hamitic became largely coterminous with cattle herding peoples with essentially Caucasian origins, intrinsically different from and superior to the 'Negroes of Africa'."

Shilha (Berber), spoken by around 7 million people in Morocco. Kabyle (Berber), spoken by around 5.6 million people in Algeria. Hebrew (Semitic), spoken by around 5 million native speakers, and additionally by 4 million second-language speakers in Israel and the Jewish diaspora; premodern Hebrew is the liturgical language of Judaism and of the Samaritan people. Central Atlas Tamazight (Berber), spoken by around 4.6 million people in Morocco. Riffian (Berber), spoken by around 4.2 million people in Morocco. Gurage languages (Semitic), a group of languages spoken by more than 2 million people in Ethiopia. Tigre (Semitic), spoken by around 2 million people in Eritrea. Wolaitta (Omotic), spoken by around 1.6 million people in Ethiopia. Maltese (Semitic), spoken by around half a million people in Malta and the Maltese diaspora. It descended from Siculo-Arabic independently from modern Arabic dialects, features Romance superstrates and has been written in the Latin script since at least the 14th century. Assyrian Neo-Aramaic (Semitic), a variety of modern Aramaic, spoken by more than 500,000 people in the Assyrian diaspora. Classification history In the 9th century the Hebrew grammarian Judah ibn Quraysh of Tiaret in Algeria became the first to link two branches of Afroasiatic together; he perceived a relationship between Berber and Semitic. He knew of Semitic through his study of Arabic, Hebrew, and Aramaic. In the course of the 19th century, Europeans also began suggesting such relationships. In 1844, Theodor Benfey proposed a language family consisting of Semitic, Berber, and Cushitic (he called the latter "Ethiopic"). In the same year T.N. Newman suggested a relationship between Semitic and Hausa, but this would long remain a topic of dispute and uncertainty. Friedrich Müller named the traditional Hamito-Semitic family in 1876 in his Grundriss der Sprachwissenschaft ("Outline of Linguistics"), and defined it as consisting of a Semitic group plus a "Hamitic" group containing Egyptian, Berber, and Cushitic; he excluded the Chadic group. It was the Egyptologist Karl Richard Lepsius (1810–1884) who restricted Hamitic to the non-Semitic languages in Africa, which are characterized by a grammatical gender system. This "Hamitic language group" was proposed to unite various, mainly North-African, languages, including the Ancient Egyptian language, the Berber languages, the Cushitic languages, the Beja language, and the Chadic languages. Unlike Müller, Lepsius saw Hausa and Nama as part of the Hamitic group. These classifications relied in part on non-linguistic anthropological and racial arguments. Both authors used the skin-color, mode of subsistence, and other characteristics of native speakers as part of their arguments for grouping particular languages together. In 1912, Carl Meinhof published Die Sprachen der Hamiten ("The Languages of the Hamites"), in which he expanded Lepsius's model, adding the Fula, Maasai, Bari, Nandi, Sandawe and Hadza languages to the Hamitic group. Meinhof's model was widely supported in the 1940s. Meinhof's system of classification of the Hamitic languages was based on a belief that "speakers of Hamitic became largely coterminous with cattle herding peoples with essentially Caucasian origins, intrinsically different from and superior to the 'Negroes of Africa'."

However, in the case of the so-called Nilo-Hamitic languages (a concept he introduced), it was based on the typological feature of gender and a "fallacious theory of language mixture". Meinhof did this although earlier work by scholars such as Lepsius and Johnston had substantiated that the languages which he would later dub "Nilo-Hamitic" were in fact Nilotic languages, with numerous similarities in vocabulary to other Nilotic languages. Leo Reinisch (1909) had already proposed linking Cushitic and Chadic while urging their more distant affinity with Egyptian and Semitic. However, his suggestion found little acceptance. Marcel Cohen (1924) rejected the idea of a distinct "Hamitic" subgroup and included Hausa (a Chadic language) in his comparative Hamito-Semitic vocabulary. Finally, Joseph Greenberg's 1950 work led to the widespread rejection of "Hamitic" as a language category by linguists. Greenberg refuted Meinhof's linguistic theories and rejected the use of racial and social evidence. In dismissing the notion of a separate "Nilo-Hamitic" language category, in particular, Greenberg was "returning to a view widely held a half-century earlier". He consequently rejoined Meinhof's so-called Nilo-Hamitic languages with their appropriate Nilotic siblings. He also added (and sub-classified) the Chadic languages, and proposed a new name, "Afroasiatic", for the family. Almost all scholars have accepted this classification as the new and continued consensus. Greenberg developed his model fully in his book The Languages of Africa (1963), in which he reassigned most of Meinhof's additions to Hamitic to other language families, notably Nilo-Saharan. Following Isaac Schapera and rejecting Meinhof, he classified the Khoekhoe language as a member of the Khoisan languages, a grouping that has since proven inaccurate and excessively motivated on the presence of click sounds. To Khoisan he also added the Tanzanian Hadza and Sandawe, though this view has been discredited as linguists working on these languages regard them as linguistic isolates. Despite this, Greenberg's classification remains a starting point for modern work on many languages spoken in Africa, and the Hamitic category (and its extension to Nilo-Hamitic) has no part in this. Since the three traditional branches of the Hamitic languages (Berber, Cushitic and Egyptian) have not been shown to form an exclusive (monophyletic) phylogenetic unit of their own, separate from other Afroasiatic languages, linguists no longer use the term in this sense. Each of these branches is instead now regarded as an independent subgroup of the larger Afroasiatic family. In 1969, Harold Fleming proposed that what had previously been known as Western Cushitic is an independent branch of Afroasiatic, suggesting for it the new name "Omotic". This proposal and name have met with widespread acceptance. Based on typological differences with the other Cushitic languages, Robert Hetzron proposed that Beja has to be removed from Cushitic, thus forming an independent branch of Afroasiatic. Most scholars, however, reject this proposal, and continue to group Beja as the sole member of a Northern branch within Cushitic. Glottolog does not accept that the inclusion or even unity of Omotic has been established, nor that of Ongota or the unclassified Kujarge.

However, in the case of the so-called Nilo-Hamitic languages (a concept he introduced), it was based on the typological feature of gender and a "fallacious theory of language mixture". Meinhof did this although earlier work by scholars such as Lepsius and Johnston had substantiated that the languages which he would later dub "Nilo-Hamitic" were in fact Nilotic languages, with numerous similarities in vocabulary to other Nilotic languages. Leo Reinisch (1909) had already proposed linking Cushitic and Chadic while urging their more distant affinity with Egyptian and Semitic. However, his suggestion found little acceptance. Marcel Cohen (1924) rejected the idea of a distinct "Hamitic" subgroup and included Hausa (a Chadic language) in his comparative Hamito-Semitic vocabulary. Finally, Joseph Greenberg's 1950 work led to the widespread rejection of "Hamitic" as a language category by linguists. Greenberg refuted Meinhof's linguistic theories and rejected the use of racial and social evidence. In dismissing the notion of a separate "Nilo-Hamitic" language category, in particular, Greenberg was "returning to a view widely held a half-century earlier". He consequently rejoined Meinhof's so-called Nilo-Hamitic languages with their appropriate Nilotic siblings. He also added (and sub-classified) the Chadic languages, and proposed a new name, "Afroasiatic", for the family. Almost all scholars have accepted this classification as the new and continued consensus. Greenberg developed his model fully in his book The Languages of Africa (1963), in which he reassigned most of Meinhof's additions to Hamitic to other language families, notably Nilo-Saharan. Following Isaac Schapera and rejecting Meinhof, he classified the Khoekhoe language as a member of the Khoisan languages, a grouping that has since proven inaccurate and excessively motivated on the presence of click sounds. To Khoisan he also added the Tanzanian Hadza and Sandawe, though this view has been discredited as linguists working on these languages regard them as linguistic isolates. Despite this, Greenberg's classification remains a starting point for modern work on many languages spoken in Africa, and the Hamitic category (and its extension to Nilo-Hamitic) has no part in this. Since the three traditional branches of the Hamitic languages (Berber, Cushitic and Egyptian) have not been shown to form an exclusive (monophyletic) phylogenetic unit of their own, separate from other Afroasiatic languages, linguists no longer use the term in this sense. Each of these branches is instead now regarded as an independent subgroup of the larger Afroasiatic family. In 1969, Harold Fleming proposed that what had previously been known as Western Cushitic is an independent branch of Afroasiatic, suggesting for it the new name "Omotic". This proposal and name have met with widespread acceptance. Based on typological differences with the other Cushitic languages, Robert Hetzron proposed that Beja has to be removed from Cushitic, thus forming an independent branch of Afroasiatic. Most scholars, however, reject this proposal, and continue to group Beja as the sole member of a Northern branch within Cushitic. Glottolog does not accept that the inclusion or even unity of Omotic has been established, nor that of Ongota or the unclassified Kujarge.

However, in the case of the so-called Nilo-Hamitic languages (a concept he introduced), it was based on the typological feature of gender and a "fallacious theory of language mixture". Meinhof did this although earlier work by scholars such as Lepsius and Johnston had substantiated that the languages which he would later dub "Nilo-Hamitic" were in fact Nilotic languages, with numerous similarities in vocabulary to other Nilotic languages. Leo Reinisch (1909) had already proposed linking Cushitic and Chadic while urging their more distant affinity with Egyptian and Semitic. However, his suggestion found little acceptance. Marcel Cohen (1924) rejected the idea of a distinct "Hamitic" subgroup and included Hausa (a Chadic language) in his comparative Hamito-Semitic vocabulary. Finally, Joseph Greenberg's 1950 work led to the widespread rejection of "Hamitic" as a language category by linguists. Greenberg refuted Meinhof's linguistic theories and rejected the use of racial and social evidence. In dismissing the notion of a separate "Nilo-Hamitic" language category, in particular, Greenberg was "returning to a view widely held a half-century earlier". He consequently rejoined Meinhof's so-called Nilo-Hamitic languages with their appropriate Nilotic siblings. He also added (and sub-classified) the Chadic languages, and proposed a new name, "Afroasiatic", for the family. Almost all scholars have accepted this classification as the new and continued consensus. Greenberg developed his model fully in his book The Languages of Africa (1963), in which he reassigned most of Meinhof's additions to Hamitic to other language families, notably Nilo-Saharan. Following Isaac Schapera and rejecting Meinhof, he classified the Khoekhoe language as a member of the Khoisan languages, a grouping that has since proven inaccurate and excessively motivated on the presence of click sounds. To Khoisan he also added the Tanzanian Hadza and Sandawe, though this view has been discredited as linguists working on these languages regard them as linguistic isolates. Despite this, Greenberg's classification remains a starting point for modern work on many languages spoken in Africa, and the Hamitic category (and its extension to Nilo-Hamitic) has no part in this. Since the three traditional branches of the Hamitic languages (Berber, Cushitic and Egyptian) have not been shown to form an exclusive (monophyletic) phylogenetic unit of their own, separate from other Afroasiatic languages, linguists no longer use the term in this sense. Each of these branches is instead now regarded as an independent subgroup of the larger Afroasiatic family. In 1969, Harold Fleming proposed that what had previously been known as Western Cushitic is an independent branch of Afroasiatic, suggesting for it the new name "Omotic". This proposal and name have met with widespread acceptance. Based on typological differences with the other Cushitic languages, Robert Hetzron proposed that Beja has to be removed from Cushitic, thus forming an independent branch of Afroasiatic. Most scholars, however, reject this proposal, and continue to group Beja as the sole member of a Northern branch within Cushitic. Glottolog does not accept that the inclusion or even unity of Omotic has been established, nor that of Ongota or the unclassified Kujarge.

It therefore splits off the following groups as small families: South Omotic, Mao, Dizoid, Gonga–Gimojan (North Omotic apart from the preceding), Ongota, and Kujarge. Subgrouping Little agreement exists on the subgrouping of the five or six branches of Afroasiatic: Semitic, Egyptian, Berber, Chadic, Cushitic, and Omotic. However, Christopher Ehret (1979), Harold Fleming (1981), and Joseph Greenberg (1981) all agree that the Omotic branch split from the rest first. Otherwise: Paul Newman (1980) groups Berber with Chadic and Egyptian with Semitic, while questioning the inclusion of Omotic in Afroasiatic. Rolf Theil (2006) concurs with the exclusion of Omotic but does not otherwise address the structure of the family. Harold Fleming (1981) divides non-Omotic Afroasiatic, or "Erythraean", into three groups, Cushitic, Semitic, and Chadic-Berber-Egyptian. He later added Semitic and Beja to Chadic-Berber-Egyptian and tentatively proposed Ongota as a new third branch of Erythraean. He thus divided Afroasiatic into two major branches, Omotic and Erythraean, with Erythraean consisting of three sub-branches, Cushitic, Chadic-Berber-Egyptian-Semitic-Beja, and Ongota. Like Harold Fleming, Christopher Ehret (1995: 490) divides Afroasiatic into two branches, Omotic and Erythrean. He divides Omotic into two branches, North Omotic and South Omotic. He divides Erythrean into Cushitic, comprising Beja, Agaw, and East-South Cushitic, and North Erythrean, comprising Chadic and "Boreafrasian." According to his classification, Boreafrasian consists of Egyptian, Berber, and Semitic. Vladimir Orel and Olga Stolbova (1995) group Berber with Semitic and Chadic with Egyptian. They split up Cushitic into five or more independent branches of Afroasiatic, viewing Cushitic as a Sprachbund rather than a language family. Igor M. Diakonoff (1996) subdivides Afroasiatic in two, grouping Berber, Cushitic, and Semitic together as East-West Afrasian (ESA), and Chadic with Egyptian as North-South Afrasian (NSA). He excludes Omotic from Afroasiatic. Lionel Bender (1997) groups Berber, Cushitic, and Semitic together as "Macro-Cushitic". He regards Chadic and Omotic as the branches of Afroasiatic most remote from the others. Alexander Militarev (2000), on the basis of lexicostatistics, groups Berber with Chadic and both more distantly with Semitic, as against Cushitic and Omotic. He places Ongota in South Omotic. Position among the world's languages Afroasiatic is one of the four major language families spoken in Africa identified by Joseph Greenberg in his book The Languages of Africa (1963). It is one of the few whose speech area is transcontinental, with languages from Afroasiatic's Semitic branch also spoken in the Middle East and Europe. There are no generally accepted relations between Afroasiatic and any other language family. However, several proposals grouping Afroasiatic with one or more other language families have been made. The best-known of these are the following: Hermann Möller (1906) argued for a relation between Semitic and the Indo-European languages. This proposal was accepted by a few linguists (e.g. Holger Pedersen and Louis Hjelmslev). (For a fuller account, see Indo-Semitic languages.) However, the theory has little currency today, although most linguists do not deny the existence of grammatical similarities between both families (such as grammatical gender, noun-adjective agreement, three-way number distinction, and vowel alternation as a means of derivation).

It therefore splits off the following groups as small families: South Omotic, Mao, Dizoid, Gonga–Gimojan (North Omotic apart from the preceding), Ongota, and Kujarge. Subgrouping Little agreement exists on the subgrouping of the five or six branches of Afroasiatic: Semitic, Egyptian, Berber, Chadic, Cushitic, and Omotic. However, Christopher Ehret (1979), Harold Fleming (1981), and Joseph Greenberg (1981) all agree that the Omotic branch split from the rest first. Otherwise: Paul Newman (1980) groups Berber with Chadic and Egyptian with Semitic, while questioning the inclusion of Omotic in Afroasiatic. Rolf Theil (2006) concurs with the exclusion of Omotic but does not otherwise address the structure of the family. Harold Fleming (1981) divides non-Omotic Afroasiatic, or "Erythraean", into three groups, Cushitic, Semitic, and Chadic-Berber-Egyptian. He later added Semitic and Beja to Chadic-Berber-Egyptian and tentatively proposed Ongota as a new third branch of Erythraean. He thus divided Afroasiatic into two major branches, Omotic and Erythraean, with Erythraean consisting of three sub-branches, Cushitic, Chadic-Berber-Egyptian-Semitic-Beja, and Ongota. Like Harold Fleming, Christopher Ehret (1995: 490) divides Afroasiatic into two branches, Omotic and Erythrean. He divides Omotic into two branches, North Omotic and South Omotic. He divides Erythrean into Cushitic, comprising Beja, Agaw, and East-South Cushitic, and North Erythrean, comprising Chadic and "Boreafrasian." According to his classification, Boreafrasian consists of Egyptian, Berber, and Semitic. Vladimir Orel and Olga Stolbova (1995) group Berber with Semitic and Chadic with Egyptian. They split up Cushitic into five or more independent branches of Afroasiatic, viewing Cushitic as a Sprachbund rather than a language family. Igor M. Diakonoff (1996) subdivides Afroasiatic in two, grouping Berber, Cushitic, and Semitic together as East-West Afrasian (ESA), and Chadic with Egyptian as North-South Afrasian (NSA). He excludes Omotic from Afroasiatic. Lionel Bender (1997) groups Berber, Cushitic, and Semitic together as "Macro-Cushitic". He regards Chadic and Omotic as the branches of Afroasiatic most remote from the others. Alexander Militarev (2000), on the basis of lexicostatistics, groups Berber with Chadic and both more distantly with Semitic, as against Cushitic and Omotic. He places Ongota in South Omotic. Position among the world's languages Afroasiatic is one of the four major language families spoken in Africa identified by Joseph Greenberg in his book The Languages of Africa (1963). It is one of the few whose speech area is transcontinental, with languages from Afroasiatic's Semitic branch also spoken in the Middle East and Europe. There are no generally accepted relations between Afroasiatic and any other language family. However, several proposals grouping Afroasiatic with one or more other language families have been made. The best-known of these are the following: Hermann Möller (1906) argued for a relation between Semitic and the Indo-European languages. This proposal was accepted by a few linguists (e.g. Holger Pedersen and Louis Hjelmslev). (For a fuller account, see Indo-Semitic languages.) However, the theory has little currency today, although most linguists do not deny the existence of grammatical similarities between both families (such as grammatical gender, noun-adjective agreement, three-way number distinction, and vowel alternation as a means of derivation).

It therefore splits off the following groups as small families: South Omotic, Mao, Dizoid, Gonga–Gimojan (North Omotic apart from the preceding), Ongota, and Kujarge. Subgrouping Little agreement exists on the subgrouping of the five or six branches of Afroasiatic: Semitic, Egyptian, Berber, Chadic, Cushitic, and Omotic. However, Christopher Ehret (1979), Harold Fleming (1981), and Joseph Greenberg (1981) all agree that the Omotic branch split from the rest first. Otherwise: Paul Newman (1980) groups Berber with Chadic and Egyptian with Semitic, while questioning the inclusion of Omotic in Afroasiatic. Rolf Theil (2006) concurs with the exclusion of Omotic but does not otherwise address the structure of the family. Harold Fleming (1981) divides non-Omotic Afroasiatic, or "Erythraean", into three groups, Cushitic, Semitic, and Chadic-Berber-Egyptian. He later added Semitic and Beja to Chadic-Berber-Egyptian and tentatively proposed Ongota as a new third branch of Erythraean. He thus divided Afroasiatic into two major branches, Omotic and Erythraean, with Erythraean consisting of three sub-branches, Cushitic, Chadic-Berber-Egyptian-Semitic-Beja, and Ongota. Like Harold Fleming, Christopher Ehret (1995: 490) divides Afroasiatic into two branches, Omotic and Erythrean. He divides Omotic into two branches, North Omotic and South Omotic. He divides Erythrean into Cushitic, comprising Beja, Agaw, and East-South Cushitic, and North Erythrean, comprising Chadic and "Boreafrasian." According to his classification, Boreafrasian consists of Egyptian, Berber, and Semitic. Vladimir Orel and Olga Stolbova (1995) group Berber with Semitic and Chadic with Egyptian. They split up Cushitic into five or more independent branches of Afroasiatic, viewing Cushitic as a Sprachbund rather than a language family. Igor M. Diakonoff (1996) subdivides Afroasiatic in two, grouping Berber, Cushitic, and Semitic together as East-West Afrasian (ESA), and Chadic with Egyptian as North-South Afrasian (NSA). He excludes Omotic from Afroasiatic. Lionel Bender (1997) groups Berber, Cushitic, and Semitic together as "Macro-Cushitic". He regards Chadic and Omotic as the branches of Afroasiatic most remote from the others. Alexander Militarev (2000), on the basis of lexicostatistics, groups Berber with Chadic and both more distantly with Semitic, as against Cushitic and Omotic. He places Ongota in South Omotic. Position among the world's languages Afroasiatic is one of the four major language families spoken in Africa identified by Joseph Greenberg in his book The Languages of Africa (1963). It is one of the few whose speech area is transcontinental, with languages from Afroasiatic's Semitic branch also spoken in the Middle East and Europe. There are no generally accepted relations between Afroasiatic and any other language family. However, several proposals grouping Afroasiatic with one or more other language families have been made. The best-known of these are the following: Hermann Möller (1906) argued for a relation between Semitic and the Indo-European languages. This proposal was accepted by a few linguists (e.g. Holger Pedersen and Louis Hjelmslev). (For a fuller account, see Indo-Semitic languages.) However, the theory has little currency today, although most linguists do not deny the existence of grammatical similarities between both families (such as grammatical gender, noun-adjective agreement, three-way number distinction, and vowel alternation as a means of derivation).

Apparently influenced by Möller (a colleague of his at the University of Copenhagen), Holger Pedersen included Hamito-Semitic (the term replaced by Afroasiatic) in his proposed Nostratic macro-family (cf. Pedersen 1931:336–338), also included the Indo-European, Uralic, Altaic, Yukaghir languages, and Dravidian languages. This inclusion was retained by subsequent Nostraticists, starting with Vladislav Illich-Svitych and Aharon Dolgopolsky. Joseph Greenberg (2000–2002) did not reject a relationship of Afroasiatic to these other languages, but he considered it more distantly related to them than they were to each other, grouping instead these other languages in a separate macro-family, which he called Eurasiatic, and to which he added Chukotian, Gilyak, Korean, Japanese-Ryukyuan, Eskimo–Aleut, and Ainu. Most recently, Sergei Starostin's school has accepted Eurasiatic as a subgroup of Nostratic, with Afroasiatic, Dravidian, and Kartvelian in Nostratic outside of Eurasiatic. The even larger Borean super-family contains Nostratic as well as Dené-Caucasian and Austric. Date of Afroasiatic The earliest written evidence of an Afroasiatic language is an Ancient Egyptian inscription dated to c. 3400 BC (5,400 years ago). Symbols on Gerzean (Naqada II) pottery resembling Egyptian hieroglyphs date back to c. 4000 BC, suggesting an earlier possible dating. This gives us a minimum date for the age of Afroasiatic. However, Ancient Egyptian is highly divergent from Proto-Afroasiatic, and considerable time must have elapsed in between them. Estimates of the date at which the Proto-Afroasiatic language was spoken vary widely. They fall within a range between approximately 7,500 BC (9,500 years ago), and approximately 16,000 BC (18,000 years ago). According to Igor M. Diakonoff (1988: 33n), Proto-Afroasiatic was spoken c. 10,000 BC. Christopher Ehret (2002: 35–36) asserts that Proto-Afroasiatic was spoken c. 11,000 BC at the latest, and possibly as early as c. 16,000 BC. These dates are older than those associated with other proto-languages. Afroasiatic Urheimat The Afroasiatic urheimat, the hypothetical place where Proto-Afroasiatic language speakers lived in a single linguistic community, or complex of communities, before this original language dispersed geographically and divided into distinct languages, is unknown. Afroasiatic languages are today primarily spoken in West Asia, North Africa, the Horn of Africa, and parts of the Sahel. Their distribution seems to have been influenced by the Sahara pump operating over the last 10,000 years. While there is no definitive agreement on when or where the original homeland of this language family existed, many link the first speakers to the first farmers in the Levant who would later spread to North and East Africa. Others argue the first speakers were pre-agricultural and based in North East Africa. Similarities in grammar and syntax Widespread (though not universal) features of the Afroasiatic languages include: A set of emphatic consonants, variously realized as glottalized, pharyngealized, or implosive. VSO typology with SVO tendencies. A two-gender system in the singular, with the feminine marked by the sound /t/. All Afroasiatic subfamilies show evidence of a causative affix s. Semitic, Berber, Cushitic (including Beja), and Chadic support possessive suffixes.

Apparently influenced by Möller (a colleague of his at the University of Copenhagen), Holger Pedersen included Hamito-Semitic (the term replaced by Afroasiatic) in his proposed Nostratic macro-family (cf. Pedersen 1931:336–338), also included the Indo-European, Uralic, Altaic, Yukaghir languages, and Dravidian languages. This inclusion was retained by subsequent Nostraticists, starting with Vladislav Illich-Svitych and Aharon Dolgopolsky. Joseph Greenberg (2000–2002) did not reject a relationship of Afroasiatic to these other languages, but he considered it more distantly related to them than they were to each other, grouping instead these other languages in a separate macro-family, which he called Eurasiatic, and to which he added Chukotian, Gilyak, Korean, Japanese-Ryukyuan, Eskimo–Aleut, and Ainu. Most recently, Sergei Starostin's school has accepted Eurasiatic as a subgroup of Nostratic, with Afroasiatic, Dravidian, and Kartvelian in Nostratic outside of Eurasiatic. The even larger Borean super-family contains Nostratic as well as Dené-Caucasian and Austric. Date of Afroasiatic The earliest written evidence of an Afroasiatic language is an Ancient Egyptian inscription dated to c. 3400 BC (5,400 years ago). Symbols on Gerzean (Naqada II) pottery resembling Egyptian hieroglyphs date back to c. 4000 BC, suggesting an earlier possible dating. This gives us a minimum date for the age of Afroasiatic. However, Ancient Egyptian is highly divergent from Proto-Afroasiatic, and considerable time must have elapsed in between them. Estimates of the date at which the Proto-Afroasiatic language was spoken vary widely. They fall within a range between approximately 7,500 BC (9,500 years ago), and approximately 16,000 BC (18,000 years ago). According to Igor M. Diakonoff (1988: 33n), Proto-Afroasiatic was spoken c. 10,000 BC. Christopher Ehret (2002: 35–36) asserts that Proto-Afroasiatic was spoken c. 11,000 BC at the latest, and possibly as early as c. 16,000 BC. These dates are older than those associated with other proto-languages. Afroasiatic Urheimat The Afroasiatic urheimat, the hypothetical place where Proto-Afroasiatic language speakers lived in a single linguistic community, or complex of communities, before this original language dispersed geographically and divided into distinct languages, is unknown. Afroasiatic languages are today primarily spoken in West Asia, North Africa, the Horn of Africa, and parts of the Sahel. Their distribution seems to have been influenced by the Sahara pump operating over the last 10,000 years. While there is no definitive agreement on when or where the original homeland of this language family existed, many link the first speakers to the first farmers in the Levant who would later spread to North and East Africa. Others argue the first speakers were pre-agricultural and based in North East Africa. Similarities in grammar and syntax Widespread (though not universal) features of the Afroasiatic languages include: A set of emphatic consonants, variously realized as glottalized, pharyngealized, or implosive. VSO typology with SVO tendencies. A two-gender system in the singular, with the feminine marked by the sound /t/. All Afroasiatic subfamilies show evidence of a causative affix s. Semitic, Berber, Cushitic (including Beja), and Chadic support possessive suffixes.

Apparently influenced by Möller (a colleague of his at the University of Copenhagen), Holger Pedersen included Hamito-Semitic (the term replaced by Afroasiatic) in his proposed Nostratic macro-family (cf. Pedersen 1931:336–338), also included the Indo-European, Uralic, Altaic, Yukaghir languages, and Dravidian languages. This inclusion was retained by subsequent Nostraticists, starting with Vladislav Illich-Svitych and Aharon Dolgopolsky. Joseph Greenberg (2000–2002) did not reject a relationship of Afroasiatic to these other languages, but he considered it more distantly related to them than they were to each other, grouping instead these other languages in a separate macro-family, which he called Eurasiatic, and to which he added Chukotian, Gilyak, Korean, Japanese-Ryukyuan, Eskimo–Aleut, and Ainu. Most recently, Sergei Starostin's school has accepted Eurasiatic as a subgroup of Nostratic, with Afroasiatic, Dravidian, and Kartvelian in Nostratic outside of Eurasiatic. The even larger Borean super-family contains Nostratic as well as Dené-Caucasian and Austric. Date of Afroasiatic The earliest written evidence of an Afroasiatic language is an Ancient Egyptian inscription dated to c. 3400 BC (5,400 years ago). Symbols on Gerzean (Naqada II) pottery resembling Egyptian hieroglyphs date back to c. 4000 BC, suggesting an earlier possible dating. This gives us a minimum date for the age of Afroasiatic. However, Ancient Egyptian is highly divergent from Proto-Afroasiatic, and considerable time must have elapsed in between them. Estimates of the date at which the Proto-Afroasiatic language was spoken vary widely. They fall within a range between approximately 7,500 BC (9,500 years ago), and approximately 16,000 BC (18,000 years ago). According to Igor M. Diakonoff (1988: 33n), Proto-Afroasiatic was spoken c. 10,000 BC. Christopher Ehret (2002: 35–36) asserts that Proto-Afroasiatic was spoken c. 11,000 BC at the latest, and possibly as early as c. 16,000 BC. These dates are older than those associated with other proto-languages. Afroasiatic Urheimat The Afroasiatic urheimat, the hypothetical place where Proto-Afroasiatic language speakers lived in a single linguistic community, or complex of communities, before this original language dispersed geographically and divided into distinct languages, is unknown. Afroasiatic languages are today primarily spoken in West Asia, North Africa, the Horn of Africa, and parts of the Sahel. Their distribution seems to have been influenced by the Sahara pump operating over the last 10,000 years. While there is no definitive agreement on when or where the original homeland of this language family existed, many link the first speakers to the first farmers in the Levant who would later spread to North and East Africa. Others argue the first speakers were pre-agricultural and based in North East Africa. Similarities in grammar and syntax Widespread (though not universal) features of the Afroasiatic languages include: A set of emphatic consonants, variously realized as glottalized, pharyngealized, or implosive. VSO typology with SVO tendencies. A two-gender system in the singular, with the feminine marked by the sound /t/. All Afroasiatic subfamilies show evidence of a causative affix s. Semitic, Berber, Cushitic (including Beja), and Chadic support possessive suffixes.

Nisba derivation in -j (earlier Egyptian) or -ī (Semitic) Morphology in which words inflect by changes within the root (vowel changes or gemination) as well as with prefixes and suffixes. One of the most remarkable shared features among the Afroasiatic languages is the prefixing verb conjugation (see the table at the start of this section), with a distinctive pattern of prefixes beginning with /ʔ t n y/, and in particular a pattern whereby third-singular masculine /y-/ is opposed to third-singular feminine and second-singular /t-/. According to Ehret (1996), tonal languages appear in the Omotic and Chadic branches of Afroasiatic, as well as in certain Cushitic languages. The Semitic, Berber and Egyptian branches generally do not use tones phonemically. The Berber and Semitic branches share certain grammatical features (e.g. alternative feminine endings *-ay/*-āy; corresponding vowel templates for verbal conjugations) which can be reconstructed for a higher-order proto-language (provisionally called "Proto-Berbero-Semitic" by Kossmann & Suchard (2018) and Putten (2018)). Whether this proto-language is ancestral to Berber and Semitic only, or also to other branches of Afroasiatic, still remains to be established. Shared vocabulary The following are some examples of Afroasiatic cognates, including ten pronouns, three nouns, and three verbs. Source: Christopher Ehret, Reconstructing Proto-Afroasiatic (Berkeley: University of California Press, 1995). Note: Ehret does not make use of Berber in his etymologies, stating (1995: 12): "the kind of extensive reconstruction of proto-Berber lexicon that might help in sorting through alternative possible etymologies is not yet available." The Berber cognates here are taken from the previous version of the table in this article and need to be completed and referenced. Abbreviations: NOm = 'North Omotic', SOm = 'South Omotic'. MSA = 'Modern South Arabian', PSC = 'Proto-Southern Cushitic', PSom-II = 'Proto-Somali, stage 2'. masc. = 'masculine', fem. = 'feminine', sing. = 'singular', pl. = 'plural'. 1s. = 'first person singular', 2s. = 'second person singular'. Symbols: Following Ehret (1995: 70), a caron ˇ over a vowel indicates rising tone, and a circumflex ^ over a vowel indicates falling tone. V indicates a vowel of unknown quality. Ɂ indicates a glottal stop. * indicates reconstructed forms based on comparison of related languages. There are two etymological dictionaries of Afroasiatic, one by Christopher Ehret, and one by Vladimir Orel and Olga Stolbova. The two dictionaries disagree on almost everything. The following table contains the thirty roots or so (out of thousands) that represent a fragile consensus of present research: Etymological bibliography Some of the main sources for Afroasiatic etymologies include: Cohen, Marcel. 1947. Essai comparatif sur le vocabulaire et la phonétique du chamito-sémitique. Paris: Champion. Diakonoff, Igor M. et al. 1993–1997. "Historical-comparative vocabulary of Afrasian," St. Petersburg Journal of African Studies 2–6. Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary (= University of California Publications in Linguistics 126). Berkeley and Los Angeles: University of California Press. Orel, Vladimir E. and Olga V. Stolbova. 1995. Hamito-Semitic Etymological Dictionary: Materials for a Reconstruction. Leiden: Brill. .

Nisba derivation in -j (earlier Egyptian) or -ī (Semitic) Morphology in which words inflect by changes within the root (vowel changes or gemination) as well as with prefixes and suffixes. One of the most remarkable shared features among the Afroasiatic languages is the prefixing verb conjugation (see the table at the start of this section), with a distinctive pattern of prefixes beginning with /ʔ t n y/, and in particular a pattern whereby third-singular masculine /y-/ is opposed to third-singular feminine and second-singular /t-/. According to Ehret (1996), tonal languages appear in the Omotic and Chadic branches of Afroasiatic, as well as in certain Cushitic languages. The Semitic, Berber and Egyptian branches generally do not use tones phonemically. The Berber and Semitic branches share certain grammatical features (e.g. alternative feminine endings *-ay/*-āy; corresponding vowel templates for verbal conjugations) which can be reconstructed for a higher-order proto-language (provisionally called "Proto-Berbero-Semitic" by Kossmann & Suchard (2018) and Putten (2018)). Whether this proto-language is ancestral to Berber and Semitic only, or also to other branches of Afroasiatic, still remains to be established. Shared vocabulary The following are some examples of Afroasiatic cognates, including ten pronouns, three nouns, and three verbs. Source: Christopher Ehret, Reconstructing Proto-Afroasiatic (Berkeley: University of California Press, 1995). Note: Ehret does not make use of Berber in his etymologies, stating (1995: 12): "the kind of extensive reconstruction of proto-Berber lexicon that might help in sorting through alternative possible etymologies is not yet available." The Berber cognates here are taken from the previous version of the table in this article and need to be completed and referenced. Abbreviations: NOm = 'North Omotic', SOm = 'South Omotic'. MSA = 'Modern South Arabian', PSC = 'Proto-Southern Cushitic', PSom-II = 'Proto-Somali, stage 2'. masc. = 'masculine', fem. = 'feminine', sing. = 'singular', pl. = 'plural'. 1s. = 'first person singular', 2s. = 'second person singular'. Symbols: Following Ehret (1995: 70), a caron ˇ over a vowel indicates rising tone, and a circumflex ^ over a vowel indicates falling tone. V indicates a vowel of unknown quality. Ɂ indicates a glottal stop. * indicates reconstructed forms based on comparison of related languages. There are two etymological dictionaries of Afroasiatic, one by Christopher Ehret, and one by Vladimir Orel and Olga Stolbova. The two dictionaries disagree on almost everything. The following table contains the thirty roots or so (out of thousands) that represent a fragile consensus of present research: Etymological bibliography Some of the main sources for Afroasiatic etymologies include: Cohen, Marcel. 1947. Essai comparatif sur le vocabulaire et la phonétique du chamito-sémitique. Paris: Champion. Diakonoff, Igor M. et al. 1993–1997. "Historical-comparative vocabulary of Afrasian," St. Petersburg Journal of African Studies 2–6. Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary (= University of California Publications in Linguistics 126). Berkeley and Los Angeles: University of California Press. Orel, Vladimir E. and Olga V. Stolbova. 1995. Hamito-Semitic Etymological Dictionary: Materials for a Reconstruction. Leiden: Brill. .

Nisba derivation in -j (earlier Egyptian) or -ī (Semitic) Morphology in which words inflect by changes within the root (vowel changes or gemination) as well as with prefixes and suffixes. One of the most remarkable shared features among the Afroasiatic languages is the prefixing verb conjugation (see the table at the start of this section), with a distinctive pattern of prefixes beginning with /ʔ t n y/, and in particular a pattern whereby third-singular masculine /y-/ is opposed to third-singular feminine and second-singular /t-/. According to Ehret (1996), tonal languages appear in the Omotic and Chadic branches of Afroasiatic, as well as in certain Cushitic languages. The Semitic, Berber and Egyptian branches generally do not use tones phonemically. The Berber and Semitic branches share certain grammatical features (e.g. alternative feminine endings *-ay/*-āy; corresponding vowel templates for verbal conjugations) which can be reconstructed for a higher-order proto-language (provisionally called "Proto-Berbero-Semitic" by Kossmann & Suchard (2018) and Putten (2018)). Whether this proto-language is ancestral to Berber and Semitic only, or also to other branches of Afroasiatic, still remains to be established. Shared vocabulary The following are some examples of Afroasiatic cognates, including ten pronouns, three nouns, and three verbs. Source: Christopher Ehret, Reconstructing Proto-Afroasiatic (Berkeley: University of California Press, 1995). Note: Ehret does not make use of Berber in his etymologies, stating (1995: 12): "the kind of extensive reconstruction of proto-Berber lexicon that might help in sorting through alternative possible etymologies is not yet available." The Berber cognates here are taken from the previous version of the table in this article and need to be completed and referenced. Abbreviations: NOm = 'North Omotic', SOm = 'South Omotic'. MSA = 'Modern South Arabian', PSC = 'Proto-Southern Cushitic', PSom-II = 'Proto-Somali, stage 2'. masc. = 'masculine', fem. = 'feminine', sing. = 'singular', pl. = 'plural'. 1s. = 'first person singular', 2s. = 'second person singular'. Symbols: Following Ehret (1995: 70), a caron ˇ over a vowel indicates rising tone, and a circumflex ^ over a vowel indicates falling tone. V indicates a vowel of unknown quality. Ɂ indicates a glottal stop. * indicates reconstructed forms based on comparison of related languages. There are two etymological dictionaries of Afroasiatic, one by Christopher Ehret, and one by Vladimir Orel and Olga Stolbova. The two dictionaries disagree on almost everything. The following table contains the thirty roots or so (out of thousands) that represent a fragile consensus of present research: Etymological bibliography Some of the main sources for Afroasiatic etymologies include: Cohen, Marcel. 1947. Essai comparatif sur le vocabulaire et la phonétique du chamito-sémitique. Paris: Champion. Diakonoff, Igor M. et al. 1993–1997. "Historical-comparative vocabulary of Afrasian," St. Petersburg Journal of African Studies 2–6. Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary (= University of California Publications in Linguistics 126). Berkeley and Los Angeles: University of California Press. Orel, Vladimir E. and Olga V. Stolbova. 1995. Hamito-Semitic Etymological Dictionary: Materials for a Reconstruction. Leiden: Brill. .

See also Afroasiatic phonetic notation Borean languages Indo-European languages Indo-Semitic languages Languages of Africa Languages of Asia Languages of Europe Nostratic languages Proto-Afroasiatic language References Citations Works cited General references Anthony, David. 2007. The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World. Princeton: Princeton University Press. Bender, Lionel et al. 2003. Selected Comparative-Historical Afro-Asiatic Studies in Memory of Igor M. Diakonoff. LINCOM. Bomhard, Alan R. 1996. Indo-European and the Nostratic Hypothesis. Signum. Diakonoff, Igor M. 1988. Afrasian Languages. Moscow: Nauka. Diakonoff, Igor M. 1996. "Some reflections on the Afrasian linguistic macrofamily." Journal of Near Eastern Studies 55, 293. Diakonoff, Igor M. 1998. "The earliest Semitic society: Linguistic data." Journal of Semitic Studies 43, 209. Dimmendaal, Gerrit, and Erhard Voeltz. 2007. "Africa". In Christopher Moseley, ed., Encyclopedia of the world's endangered languages. Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary. Berkeley and Los Angeles: University of California Press. Ehret, Christopher. 1997. Abstract of "The lessons of deep-time historical-comparative reconstruction in Afroasiatic: reflections on Reconstructing Proto-Afroasiatic: Vowels, Tone, Consonants, and Vocabulary (U.C. Press, 1995)", paper delivered at the Twenty-fifth Annual Meeting of the North American Conference on Afro-Asiatic Linguistics, held in Miami, Florida, on 21–23 March 1997. Finnegan, Ruth H. 1970. "Afro-Asiatic languages West Africa". Oral Literature in Africa, pg 558. Fleming, Harold C. 2006. Ongota: A Decisive Language in African Prehistory. Wiesbaden: Otto Harrassowitz. Greenberg, Joseph H. 1950. "Studies in African linguistic classification: IV. Hamito-Semitic." Southwestern Journal of Anthropology 6, 47–63. Greenberg, Joseph H. 1955. Studies in African Linguistic Classification. New Haven: Compass Publishing Company. (Photo-offset reprint of the SJA articles with minor corrections.) Greenberg, Joseph H. 1963. The Languages of Africa. Bloomington: Indiana University. (Heavily revised version of Greenberg 1955.) Greenberg, Joseph H. 1966. The Languages of Africa (2nd ed. with additions and corrections). Bloomington: Indiana University. Greenberg, Joseph H. 1981. "African linguistic classification." General History of Africa, Volume 1: Methodology and African Prehistory, edited by Joseph Ki-Zerbo, 292–308. Berkeley and Los Angeles: University of California Press. Greenberg, Joseph H. 2000–2002. Indo-European and Its Closest Relatives: The Eurasiatic Language Family, Volume 1: Grammar, Volume 2: Lexicon. Stanford: Stanford University Press. Hayward, R. J. 1995. "The challenge of Omotic: an inaugural lecture delivered on 17 February 1994". London: School of Oriental and African Studies, University of London. Heine, Bernd and Derek Nurse. 2000. African Languages, Chapter 4. Cambridge University Press. Hodge, Carleton T. (editor). 1971. Afroasiatic: A Survey. The Hague – Paris: Mouton. Hodge, Carleton T. 1991. "Indo-European and Afro-Asiatic." In Sydney M. Lamb and E. Douglas Mitchell (editors), Sprung from Some Common Source: Investigations into the Prehistory of Languages, Stanford, California: Stanford University Press, 141–165. Huehnergard, John. 2004. "Afro-Asiatic." In R.D. Woodard (editor), The Cambridge Encyclopedia of the World’s Ancient Languages, Cambridge – New York, 2004, 138–159. Militarev, Alexander. "Towards the genetic affiliation of Ongota, a nearly-extinct language of Ethiopia," 60 pp. In Orientalia et Classica: Papers of the Institute of Oriental and Classical Studies, Issue 5. Moscow. (Forthcoming.)

See also Afroasiatic phonetic notation Borean languages Indo-European languages Indo-Semitic languages Languages of Africa Languages of Asia Languages of Europe Nostratic languages Proto-Afroasiatic language References Citations Works cited General references Anthony, David. 2007. The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World. Princeton: Princeton University Press. Bender, Lionel et al. 2003. Selected Comparative-Historical Afro-Asiatic Studies in Memory of Igor M. Diakonoff. LINCOM. Bomhard, Alan R. 1996. Indo-European and the Nostratic Hypothesis. Signum. Diakonoff, Igor M. 1988. Afrasian Languages. Moscow: Nauka. Diakonoff, Igor M. 1996. "Some reflections on the Afrasian linguistic macrofamily." Journal of Near Eastern Studies 55, 293. Diakonoff, Igor M. 1998. "The earliest Semitic society: Linguistic data." Journal of Semitic Studies 43, 209. Dimmendaal, Gerrit, and Erhard Voeltz. 2007. "Africa". In Christopher Moseley, ed., Encyclopedia of the world's endangered languages. Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary. Berkeley and Los Angeles: University of California Press. Ehret, Christopher. 1997. Abstract of "The lessons of deep-time historical-comparative reconstruction in Afroasiatic: reflections on Reconstructing Proto-Afroasiatic: Vowels, Tone, Consonants, and Vocabulary (U.C. Press, 1995)", paper delivered at the Twenty-fifth Annual Meeting of the North American Conference on Afro-Asiatic Linguistics, held in Miami, Florida, on 21–23 March 1997. Finnegan, Ruth H. 1970. "Afro-Asiatic languages West Africa". Oral Literature in Africa, pg 558. Fleming, Harold C. 2006. Ongota: A Decisive Language in African Prehistory. Wiesbaden: Otto Harrassowitz. Greenberg, Joseph H. 1950. "Studies in African linguistic classification: IV. Hamito-Semitic." Southwestern Journal of Anthropology 6, 47–63. Greenberg, Joseph H. 1955. Studies in African Linguistic Classification. New Haven: Compass Publishing Company. (Photo-offset reprint of the SJA articles with minor corrections.) Greenberg, Joseph H. 1963. The Languages of Africa. Bloomington: Indiana University. (Heavily revised version of Greenberg 1955.) Greenberg, Joseph H. 1966. The Languages of Africa (2nd ed. with additions and corrections). Bloomington: Indiana University. Greenberg, Joseph H. 1981. "African linguistic classification." General History of Africa, Volume 1: Methodology and African Prehistory, edited by Joseph Ki-Zerbo, 292–308. Berkeley and Los Angeles: University of California Press. Greenberg, Joseph H. 2000–2002. Indo-European and Its Closest Relatives: The Eurasiatic Language Family, Volume 1: Grammar, Volume 2: Lexicon. Stanford: Stanford University Press. Hayward, R. J. 1995. "The challenge of Omotic: an inaugural lecture delivered on 17 February 1994". London: School of Oriental and African Studies, University of London. Heine, Bernd and Derek Nurse. 2000. African Languages, Chapter 4. Cambridge University Press. Hodge, Carleton T. (editor). 1971. Afroasiatic: A Survey. The Hague – Paris: Mouton. Hodge, Carleton T. 1991. "Indo-European and Afro-Asiatic." In Sydney M. Lamb and E. Douglas Mitchell (editors), Sprung from Some Common Source: Investigations into the Prehistory of Languages, Stanford, California: Stanford University Press, 141–165. Huehnergard, John. 2004. "Afro-Asiatic." In R.D. Woodard (editor), The Cambridge Encyclopedia of the World’s Ancient Languages, Cambridge – New York, 2004, 138–159. Militarev, Alexander. "Towards the genetic affiliation of Ongota, a nearly-extinct language of Ethiopia," 60 pp. In Orientalia et Classica: Papers of the Institute of Oriental and Classical Studies, Issue 5. Moscow. (Forthcoming.)

See also Afroasiatic phonetic notation Borean languages Indo-European languages Indo-Semitic languages Languages of Africa Languages of Asia Languages of Europe Nostratic languages Proto-Afroasiatic language References Citations Works cited General references Anthony, David. 2007. The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World. Princeton: Princeton University Press. Bender, Lionel et al. 2003. Selected Comparative-Historical Afro-Asiatic Studies in Memory of Igor M. Diakonoff. LINCOM. Bomhard, Alan R. 1996. Indo-European and the Nostratic Hypothesis. Signum. Diakonoff, Igor M. 1988. Afrasian Languages. Moscow: Nauka. Diakonoff, Igor M. 1996. "Some reflections on the Afrasian linguistic macrofamily." Journal of Near Eastern Studies 55, 293. Diakonoff, Igor M. 1998. "The earliest Semitic society: Linguistic data." Journal of Semitic Studies 43, 209. Dimmendaal, Gerrit, and Erhard Voeltz. 2007. "Africa". In Christopher Moseley, ed., Encyclopedia of the world's endangered languages. Ehret, Christopher. 1995. Reconstructing Proto-Afroasiatic (Proto-Afrasian): Vowels, Tone, Consonants, and Vocabulary. Berkeley and Los Angeles: University of California Press. Ehret, Christopher. 1997. Abstract of "The lessons of deep-time historical-comparative reconstruction in Afroasiatic: reflections on Reconstructing Proto-Afroasiatic: Vowels, Tone, Consonants, and Vocabulary (U.C. Press, 1995)", paper delivered at the Twenty-fifth Annual Meeting of the North American Conference on Afro-Asiatic Linguistics, held in Miami, Florida, on 21–23 March 1997. Finnegan, Ruth H. 1970. "Afro-Asiatic languages West Africa". Oral Literature in Africa, pg 558. Fleming, Harold C. 2006. Ongota: A Decisive Language in African Prehistory. Wiesbaden: Otto Harrassowitz. Greenberg, Joseph H. 1950. "Studies in African linguistic classification: IV. Hamito-Semitic." Southwestern Journal of Anthropology 6, 47–63. Greenberg, Joseph H. 1955. Studies in African Linguistic Classification. New Haven: Compass Publishing Company. (Photo-offset reprint of the SJA articles with minor corrections.) Greenberg, Joseph H. 1963. The Languages of Africa. Bloomington: Indiana University. (Heavily revised version of Greenberg 1955.) Greenberg, Joseph H. 1966. The Languages of Africa (2nd ed. with additions and corrections). Bloomington: Indiana University. Greenberg, Joseph H. 1981. "African linguistic classification." General History of Africa, Volume 1: Methodology and African Prehistory, edited by Joseph Ki-Zerbo, 292–308. Berkeley and Los Angeles: University of California Press. Greenberg, Joseph H. 2000–2002. Indo-European and Its Closest Relatives: The Eurasiatic Language Family, Volume 1: Grammar, Volume 2: Lexicon. Stanford: Stanford University Press. Hayward, R. J. 1995. "The challenge of Omotic: an inaugural lecture delivered on 17 February 1994". London: School of Oriental and African Studies, University of London. Heine, Bernd and Derek Nurse. 2000. African Languages, Chapter 4. Cambridge University Press. Hodge, Carleton T. (editor). 1971. Afroasiatic: A Survey. The Hague – Paris: Mouton. Hodge, Carleton T. 1991. "Indo-European and Afro-Asiatic." In Sydney M. Lamb and E. Douglas Mitchell (editors), Sprung from Some Common Source: Investigations into the Prehistory of Languages, Stanford, California: Stanford University Press, 141–165. Huehnergard, John. 2004. "Afro-Asiatic." In R.D. Woodard (editor), The Cambridge Encyclopedia of the World’s Ancient Languages, Cambridge – New York, 2004, 138–159. Militarev, Alexander. "Towards the genetic affiliation of Ongota, a nearly-extinct language of Ethiopia," 60 pp. In Orientalia et Classica: Papers of the Institute of Oriental and Classical Studies, Issue 5. Moscow. (Forthcoming.)

Newman, Paul. 1980. The Classification of Chadic within Afroasiatic. Leiden: Universitaire Pers Leiden. Theil, R. 2006. Is Omotic Afro-Asiatic? Proceedings from the David Dwyer retirement symposium, Michigan State University, East Lansing, 21 October 2006. Zuckermann, Ghil'ad (2020). Revivalistics: From the Genesis of Israeli to Language Reclamation in Australia and Beyond, Oxford University Press. / External links Afro-Asiatic at the Linguist List MultiTree Project (not functional as of 2014): Genealogical trees attributed to Delafosse 1914, Greenberg 1950–1955, Greenberg 1963, Fleming 1976, Hodge 1976, Orel & Stolbova 1995, Diakonoff 1996–1998, Ehret 1995–2000, Hayward 2000, Militarev 2005, Blench 2006, and Fleming 2006 Afro-Asiatic and Semitic genealogical trees, presented by Alexander Militarev at his talk "Genealogical classification of Afro-Asiatic languages according to the latest data" at the conference on the 70th anniversary of V.M. Illich-Svitych, Moscow, 2004; short annotations of the talks given there The prehistory of a dispersal: the Proto-Afrasian (Afroasiatic) farming lexicon, by Alexander Militarev in "Examining the Farming/Language Dispersal Hypothesis", eds. P. Bellwood & C. Renfrew. (McDonald Institute Monographs.) Cambridge: McDonald Institute for Archaeological Research, 2002, p. 135–50. Once More About Glottochronology And The Comparative Method: The Omotic-Afrasian case, by Alexander Militarev in "Aspects of Comparative Linguistics", v. 1. Moscow: RSUH Publishers, 2005, pp. 339–408. Root Extension And Root Formation In Semitic And Afrasian, by Alexander Militarev in "Proceedings of the Barcelona Symposium on comparative Semitic", 19-20/11/2004. Aula Orientalis 23/1-2, 2005, pp. 83–129. Akkadian-Egyptian lexical matches, by Alexander Militarev in "Papers on Semitic and Afroasiatic Linguistics in Honor of Gene B. Gragg." Ed. by Cynthia L. Miller. Studies in Ancient Oriental Civilization 60. Chicago: The Oriental Institute, 2007, p. 139–145. A comparison of Orel-Stolbova's and Ehret's Afro-Asiatic reconstructions "Is Omotic Afro-Asiatic?" by Rolf Theil (2006) NACAL The North American Conference on Afroasiatic Linguistics, now in its 35th year Afro-Asiatic webpage of Roger Blench (with family tree). Language families Ethnic groups in Africa Ethnic groups in Asia Ethnic groups in Europe

Newman, Paul. 1980. The Classification of Chadic within Afroasiatic. Leiden: Universitaire Pers Leiden. Theil, R. 2006. Is Omotic Afro-Asiatic? Proceedings from the David Dwyer retirement symposium, Michigan State University, East Lansing, 21 October 2006. Zuckermann, Ghil'ad (2020). Revivalistics: From the Genesis of Israeli to Language Reclamation in Australia and Beyond, Oxford University Press. / External links Afro-Asiatic at the Linguist List MultiTree Project (not functional as of 2014): Genealogical trees attributed to Delafosse 1914, Greenberg 1950–1955, Greenberg 1963, Fleming 1976, Hodge 1976, Orel & Stolbova 1995, Diakonoff 1996–1998, Ehret 1995–2000, Hayward 2000, Militarev 2005, Blench 2006, and Fleming 2006 Afro-Asiatic and Semitic genealogical trees, presented by Alexander Militarev at his talk "Genealogical classification of Afro-Asiatic languages according to the latest data" at the conference on the 70th anniversary of V.M. Illich-Svitych, Moscow, 2004; short annotations of the talks given there The prehistory of a dispersal: the Proto-Afrasian (Afroasiatic) farming lexicon, by Alexander Militarev in "Examining the Farming/Language Dispersal Hypothesis", eds. P. Bellwood & C. Renfrew. (McDonald Institute Monographs.) Cambridge: McDonald Institute for Archaeological Research, 2002, p. 135–50. Once More About Glottochronology And The Comparative Method: The Omotic-Afrasian case, by Alexander Militarev in "Aspects of Comparative Linguistics", v. 1. Moscow: RSUH Publishers, 2005, pp. 339–408. Root Extension And Root Formation In Semitic And Afrasian, by Alexander Militarev in "Proceedings of the Barcelona Symposium on comparative Semitic", 19-20/11/2004. Aula Orientalis 23/1-2, 2005, pp. 83–129. Akkadian-Egyptian lexical matches, by Alexander Militarev in "Papers on Semitic and Afroasiatic Linguistics in Honor of Gene B. Gragg." Ed. by Cynthia L. Miller. Studies in Ancient Oriental Civilization 60. Chicago: The Oriental Institute, 2007, p. 139–145. A comparison of Orel-Stolbova's and Ehret's Afro-Asiatic reconstructions "Is Omotic Afro-Asiatic?" by Rolf Theil (2006) NACAL The North American Conference on Afroasiatic Linguistics, now in its 35th year Afro-Asiatic webpage of Roger Blench (with family tree). Language families Ethnic groups in Africa Ethnic groups in Asia Ethnic groups in Europe

Newman, Paul. 1980. The Classification of Chadic within Afroasiatic. Leiden: Universitaire Pers Leiden. Theil, R. 2006. Is Omotic Afro-Asiatic? Proceedings from the David Dwyer retirement symposium, Michigan State University, East Lansing, 21 October 2006. Zuckermann, Ghil'ad (2020). Revivalistics: From the Genesis of Israeli to Language Reclamation in Australia and Beyond, Oxford University Press. / External links Afro-Asiatic at the Linguist List MultiTree Project (not functional as of 2014): Genealogical trees attributed to Delafosse 1914, Greenberg 1950–1955, Greenberg 1963, Fleming 1976, Hodge 1976, Orel & Stolbova 1995, Diakonoff 1996–1998, Ehret 1995–2000, Hayward 2000, Militarev 2005, Blench 2006, and Fleming 2006 Afro-Asiatic and Semitic genealogical trees, presented by Alexander Militarev at his talk "Genealogical classification of Afro-Asiatic languages according to the latest data" at the conference on the 70th anniversary of V.M. Illich-Svitych, Moscow, 2004; short annotations of the talks given there The prehistory of a dispersal: the Proto-Afrasian (Afroasiatic) farming lexicon, by Alexander Militarev in "Examining the Farming/Language Dispersal Hypothesis", eds. P. Bellwood & C. Renfrew. (McDonald Institute Monographs.) Cambridge: McDonald Institute for Archaeological Research, 2002, p. 135–50. Once More About Glottochronology And The Comparative Method: The Omotic-Afrasian case, by Alexander Militarev in "Aspects of Comparative Linguistics", v. 1. Moscow: RSUH Publishers, 2005, pp. 339–408. Root Extension And Root Formation In Semitic And Afrasian, by Alexander Militarev in "Proceedings of the Barcelona Symposium on comparative Semitic", 19-20/11/2004. Aula Orientalis 23/1-2, 2005, pp. 83–129. Akkadian-Egyptian lexical matches, by Alexander Militarev in "Papers on Semitic and Afroasiatic Linguistics in Honor of Gene B. Gragg." Ed. by Cynthia L. Miller. Studies in Ancient Oriental Civilization 60. Chicago: The Oriental Institute, 2007, p. 139–145. A comparison of Orel-Stolbova's and Ehret's Afro-Asiatic reconstructions "Is Omotic Afro-Asiatic?" by Rolf Theil (2006) NACAL The North American Conference on Afroasiatic Linguistics, now in its 35th year Afro-Asiatic webpage of Roger Blench (with family tree). Language families Ethnic groups in Africa Ethnic groups in Asia Ethnic groups in Europe

Andorra Andorra, officially the Principality of Andorra, is a sovereign landlocked microstate on the Iberian Peninsula, in the eastern Pyrenees, bordered by France to the north and Spain to the south. Believed to have been created by Charlemagne, Andorra was ruled by the count of Urgell until 988, when it was transferred to the Roman Catholic Diocese of Urgell. The present principality was formed by a charter in 1278. It is headed by two co-princes: the Bishop of Urgell in Catalonia, Spain and the President of France. Its capital and largest city is Andorra la Vella. Andorra is the sixth-smallest state in Europe, with an area of and a population of approximately . The Andorran people are a Romance ethnic group of originally Catalan descent. Andorra is the world's 16th-smallest country by land and 11th-smallest by population. Its capital, Andorra la Vella, is the highest capital city in Europe, at an elevation of above sea level. The official language is Catalan, but Spanish, Portuguese, and French are also commonly spoken. Tourism in Andorra sees an estimated 10.2 million visitors annually. Andorra is not a member state of the European Union, but the euro is its official currency. It has been a member of the United Nations since 1993. In 2013, Andorra had the highest life expectancy in the world at 81 years, according to the Global Burden of Disease Study; in 2019, it had the 23rd-highest at 81.9 years, according to the United Nations Development Programme. Etymology The origin of the word Andorra is unknown, although several hypotheses have been formulated. The oldest derivation is from the Greek historian Polybius (The Histories III, 35, 1), who describes the Andosins, an Iberian Pre-Roman tribe, as historically located in the valleys of Andorra and facing the Carthaginian army in its passage through the Pyrenees during the Punic Wars. The word Andosini or Andosins () may derive from the Basque , meaning "big" or "giant". The Andorran toponymy shows evidence of Basque language in the area. Another theory suggests that the word Andorra may derive from the old word Anorra that contains the Basque word (water). Another theory suggests that Andorra may derive from , meaning "the thickly wooded place". When the Arabs and Moors conquered the Iberian Peninsula, the valleys of the High Pyrenees were covered by large tracts of forest. These regions were not administered by Muslims, because of the geographic difficulty of direct rule. Other theories suggest that the term derives from the Navarro-Aragonese "andurrial", which means "land covered with bushes" or "scrubland". The folk etymology holds that Charlemagne had named the region as a reference to the Biblical Canaanite valley of Endor or Andor (where the Midianites had been defeated), a name bestowed by his heir and son Louis the Pious after defeating the Moors in the "wild valleys of Hell".

Andorra Andorra, officially the Principality of Andorra, is a sovereign landlocked microstate on the Iberian Peninsula, in the eastern Pyrenees, bordered by France to the north and Spain to the south. Believed to have been created by Charlemagne, Andorra was ruled by the count of Urgell until 988, when it was transferred to the Roman Catholic Diocese of Urgell. The present principality was formed by a charter in 1278. It is headed by two co-princes: the Bishop of Urgell in Catalonia, Spain and the President of France. Its capital and largest city is Andorra la Vella. Andorra is the sixth-smallest state in Europe, with an area of and a population of approximately . The Andorran people are a Romance ethnic group of originally Catalan descent. Andorra is the world's 16th-smallest country by land and 11th-smallest by population. Its capital, Andorra la Vella, is the highest capital city in Europe, at an elevation of above sea level. The official language is Catalan, but Spanish, Portuguese, and French are also commonly spoken. Tourism in Andorra sees an estimated 10.2 million visitors annually. Andorra is not a member state of the European Union, but the euro is its official currency. It has been a member of the United Nations since 1993. In 2013, Andorra had the highest life expectancy in the world at 81 years, according to the Global Burden of Disease Study; in 2019, it had the 23rd-highest at 81.9 years, according to the United Nations Development Programme. Etymology The origin of the word Andorra is unknown, although several hypotheses have been formulated. The oldest derivation is from the Greek historian Polybius (The Histories III, 35, 1), who describes the Andosins, an Iberian Pre-Roman tribe, as historically located in the valleys of Andorra and facing the Carthaginian army in its passage through the Pyrenees during the Punic Wars. The word Andosini or Andosins () may derive from the Basque , meaning "big" or "giant". The Andorran toponymy shows evidence of Basque language in the area. Another theory suggests that the word Andorra may derive from the old word Anorra that contains the Basque word (water). Another theory suggests that Andorra may derive from , meaning "the thickly wooded place". When the Arabs and Moors conquered the Iberian Peninsula, the valleys of the High Pyrenees were covered by large tracts of forest. These regions were not administered by Muslims, because of the geographic difficulty of direct rule. Other theories suggest that the term derives from the Navarro-Aragonese "andurrial", which means "land covered with bushes" or "scrubland". The folk etymology holds that Charlemagne had named the region as a reference to the Biblical Canaanite valley of Endor or Andor (where the Midianites had been defeated), a name bestowed by his heir and son Louis the Pious after defeating the Moors in the "wild valleys of Hell".

History Prehistory La Balma de la Margineda, found by archaeologists at Sant Julià de Lòria, was settled in 9,500 BC as a passing place between the two sides of the Pyrenees. The seasonal camp was perfectly located for hunting and fishing by the groups of hunter-gatherers from Ariege and Segre. During the Neolithic Age, a group of people moved to the Valley of Madriu (the present-day Natural Parc located in Escaldes-Engordany declared UNESCO World Heritage Site) as a permanent camp in 6640 BC. The population of the valley grew cereals, raised domestic livestock, and developed a commercial trade with people from the Segre and Occitania. Other archaeological deposits include the Tombs of Segudet (Ordino) and Feixa del Moro (Sant Julià de Lòria), both dated in 4900–4300 BC as an example of the Urn culture in Andorra. The model of small settlements began to evolve to a complex urbanism during the Bronze Age. Metallurgical items of iron, ancient coins, and relicaries can be found in the ancient sanctuaries scattered around the country. The sanctuary of Roc de les Bruixes (Stone of the Witches) is perhaps the most important archeological complex of this age in Andorra, located in the parish of Canillo, about the rituals of funerals, ancient scripture and engraved stone murals. Iberian and Roman Andorra The inhabitants of the valleys were traditionally associated with the Iberians and historically located in Andorra as the Iberian tribe Andosins or Andosini () during the 7th and 2nd centuries BC. Influenced by the Aquitanian, Basque and Iberian languages, the locals developed some current toponyms. Early writings and documents relating to this group of people goes back to the second century BC by the Greek writer Polybius in his Histories during the Punic Wars. Some of the most significant remains of this era are the Castle of the Roc d'Enclar (part of the early Marca Hispanica), l'Anxiu in Les Escaldes and Roc de L'Oral in Encamp. The presence of Roman influence is recorded from the 2nd century BC to the 5th century AD. The places with the most Roman presence are in Camp Vermell (Red Field) in Sant Julià de Lòria, and in some places in Encamp, as well as in the Roc d'Enclar. People continued trading, mainly with wine and cereals, with the Roman cities of Urgellet (the present-day La Seu d'Urgell) and all across Segre through the via romana Strata Ceretana (also known as Strata Confluetana). Visigoths and Carolingians: the legend of Charlemagne After the fall of the Roman Empire, Andorra came under the influence of the Visigoths, the Kingdom of Toledo, and the Diocese of Urgell. The Visigoths remained in the valleys for 200 years, during which time Christianity spread. When the Muslim Empire of Al-Andalus replaced the ruling Visigoths in most of the Iberian Peninsula, Andorra was sheltered from these invaders by the Franks.

History Prehistory La Balma de la Margineda, found by archaeologists at Sant Julià de Lòria, was settled in 9,500 BC as a passing place between the two sides of the Pyrenees. The seasonal camp was perfectly located for hunting and fishing by the groups of hunter-gatherers from Ariege and Segre. During the Neolithic Age, a group of people moved to the Valley of Madriu (the present-day Natural Parc located in Escaldes-Engordany declared UNESCO World Heritage Site) as a permanent camp in 6640 BC. The population of the valley grew cereals, raised domestic livestock, and developed a commercial trade with people from the Segre and Occitania. Other archaeological deposits include the Tombs of Segudet (Ordino) and Feixa del Moro (Sant Julià de Lòria), both dated in 4900–4300 BC as an example of the Urn culture in Andorra. The model of small settlements began to evolve to a complex urbanism during the Bronze Age. Metallurgical items of iron, ancient coins, and relicaries can be found in the ancient sanctuaries scattered around the country. The sanctuary of Roc de les Bruixes (Stone of the Witches) is perhaps the most important archeological complex of this age in Andorra, located in the parish of Canillo, about the rituals of funerals, ancient scripture and engraved stone murals. Iberian and Roman Andorra The inhabitants of the valleys were traditionally associated with the Iberians and historically located in Andorra as the Iberian tribe Andosins or Andosini () during the 7th and 2nd centuries BC. Influenced by the Aquitanian, Basque and Iberian languages, the locals developed some current toponyms. Early writings and documents relating to this group of people goes back to the second century BC by the Greek writer Polybius in his Histories during the Punic Wars. Some of the most significant remains of this era are the Castle of the Roc d'Enclar (part of the early Marca Hispanica), l'Anxiu in Les Escaldes and Roc de L'Oral in Encamp. The presence of Roman influence is recorded from the 2nd century BC to the 5th century AD. The places with the most Roman presence are in Camp Vermell (Red Field) in Sant Julià de Lòria, and in some places in Encamp, as well as in the Roc d'Enclar. People continued trading, mainly with wine and cereals, with the Roman cities of Urgellet (the present-day La Seu d'Urgell) and all across Segre through the via romana Strata Ceretana (also known as Strata Confluetana). Visigoths and Carolingians: the legend of Charlemagne After the fall of the Roman Empire, Andorra came under the influence of the Visigoths, the Kingdom of Toledo, and the Diocese of Urgell. The Visigoths remained in the valleys for 200 years, during which time Christianity spread. When the Muslim Empire of Al-Andalus replaced the ruling Visigoths in most of the Iberian Peninsula, Andorra was sheltered from these invaders by the Franks.

History Prehistory La Balma de la Margineda, found by archaeologists at Sant Julià de Lòria, was settled in 9,500 BC as a passing place between the two sides of the Pyrenees. The seasonal camp was perfectly located for hunting and fishing by the groups of hunter-gatherers from Ariege and Segre. During the Neolithic Age, a group of people moved to the Valley of Madriu (the present-day Natural Parc located in Escaldes-Engordany declared UNESCO World Heritage Site) as a permanent camp in 6640 BC. The population of the valley grew cereals, raised domestic livestock, and developed a commercial trade with people from the Segre and Occitania. Other archaeological deposits include the Tombs of Segudet (Ordino) and Feixa del Moro (Sant Julià de Lòria), both dated in 4900–4300 BC as an example of the Urn culture in Andorra. The model of small settlements began to evolve to a complex urbanism during the Bronze Age. Metallurgical items of iron, ancient coins, and relicaries can be found in the ancient sanctuaries scattered around the country. The sanctuary of Roc de les Bruixes (Stone of the Witches) is perhaps the most important archeological complex of this age in Andorra, located in the parish of Canillo, about the rituals of funerals, ancient scripture and engraved stone murals. Iberian and Roman Andorra The inhabitants of the valleys were traditionally associated with the Iberians and historically located in Andorra as the Iberian tribe Andosins or Andosini () during the 7th and 2nd centuries BC. Influenced by the Aquitanian, Basque and Iberian languages, the locals developed some current toponyms. Early writings and documents relating to this group of people goes back to the second century BC by the Greek writer Polybius in his Histories during the Punic Wars. Some of the most significant remains of this era are the Castle of the Roc d'Enclar (part of the early Marca Hispanica), l'Anxiu in Les Escaldes and Roc de L'Oral in Encamp. The presence of Roman influence is recorded from the 2nd century BC to the 5th century AD. The places with the most Roman presence are in Camp Vermell (Red Field) in Sant Julià de Lòria, and in some places in Encamp, as well as in the Roc d'Enclar. People continued trading, mainly with wine and cereals, with the Roman cities of Urgellet (the present-day La Seu d'Urgell) and all across Segre through the via romana Strata Ceretana (also known as Strata Confluetana). Visigoths and Carolingians: the legend of Charlemagne After the fall of the Roman Empire, Andorra came under the influence of the Visigoths, the Kingdom of Toledo, and the Diocese of Urgell. The Visigoths remained in the valleys for 200 years, during which time Christianity spread. When the Muslim Empire of Al-Andalus replaced the ruling Visigoths in most of the Iberian Peninsula, Andorra was sheltered from these invaders by the Franks.

Tradition holds that Charles the Great (Charlemagne) granted a charter to the Andorran people for a contingent of 5,000 soldiers under the command of Marc Almugaver, in return for fighting against the Moors near Porté-Puymorens (Cerdanya). Andorra remained part of the Frankish Marca Hispanica, the buffer zone between the Frankish Empire and the Muslim territories, Andorra being part of the territory ruled by the Count of Urgell and eventually the bishop of the Diocese of Urgell. Tradition also holds that it was guaranteed by the son of Charlemagne, Louis the Pious, writing the Carta de Poblament or a local municipal charter circa 805. In 988, Borrell II, Count of Urgell, gave the Andorran valleys to the Diocese of Urgell in exchange for land in Cerdanya. Since then, the Bishop of Urgell, based in Seu d'Urgell, has been co-prince of Andorra. The first document that mentions Andorra as a territory is the Acta de Consagració i Dotació de la Catedral de la Seu d'Urgell (Deed of Consecration and Endowment of the Cathedral of La Seu d'Urgell). The document, dated 839, depicts the six old parishes of the Andorran valleys that made up the country's administrative division. Medieval Age: The Paréages and the founding of the Co-Principality Before 1095, Andorra had no military protection, and the Bishop of Urgell, who knew that the count of Urgell wanted to reclaim the Andorran valleys, asked the lord of Caboet for help and protection. In 1095, the Lord of Caboet and the bishop of Urgell signed under oath a declaration of their co-sovereignty over Andorra. Arnalda, daughter of Arnau of Caboet, married the viscount of Castellbò. Their daughter, Ermessenda, married the count of Foix, Roger-Bernard II. Roger-Bernard II and Ermessenda shared rule over Andorra with the bishop of Urgell. In the 13th century, a military dispute arose between the bishop of Urgell and the count of Foix as aftermath of the Cathar Crusade. The conflict was resolved in 1278 with the mediation of the king of Aragon, Peter III, between the bishop and the count, by the signing of the first paréage, which provided that Andorra's sovereignty be shared between the count of Foix (whose title would ultimately transfer to the French head of state) and the bishop of Urgell, in Catalonia. This gave the principality its territory and political form. A second paréage was signed in 1288 after a dispute when the count of Foix ordered the construction of a castle in Roc d'Enclar. The document was ratified by the noble notary Jaume Orig of Puigcerdà, and construction of military structures in the country was prohibited. In 1364, the political organization of the country named the figure of the syndic (now spokesman and president of the parliament) as representative of the Andorrans to their co-princes, making possible the creation of local departments (comuns, quarts and veïnats).

Tradition holds that Charles the Great (Charlemagne) granted a charter to the Andorran people for a contingent of 5,000 soldiers under the command of Marc Almugaver, in return for fighting against the Moors near Porté-Puymorens (Cerdanya). Andorra remained part of the Frankish Marca Hispanica, the buffer zone between the Frankish Empire and the Muslim territories, Andorra being part of the territory ruled by the Count of Urgell and eventually the bishop of the Diocese of Urgell. Tradition also holds that it was guaranteed by the son of Charlemagne, Louis the Pious, writing the Carta de Poblament or a local municipal charter circa 805. In 988, Borrell II, Count of Urgell, gave the Andorran valleys to the Diocese of Urgell in exchange for land in Cerdanya. Since then, the Bishop of Urgell, based in Seu d'Urgell, has been co-prince of Andorra. The first document that mentions Andorra as a territory is the Acta de Consagració i Dotació de la Catedral de la Seu d'Urgell (Deed of Consecration and Endowment of the Cathedral of La Seu d'Urgell). The document, dated 839, depicts the six old parishes of the Andorran valleys that made up the country's administrative division. Medieval Age: The Paréages and the founding of the Co-Principality Before 1095, Andorra had no military protection, and the Bishop of Urgell, who knew that the count of Urgell wanted to reclaim the Andorran valleys, asked the lord of Caboet for help and protection. In 1095, the Lord of Caboet and the bishop of Urgell signed under oath a declaration of their co-sovereignty over Andorra. Arnalda, daughter of Arnau of Caboet, married the viscount of Castellbò. Their daughter, Ermessenda, married the count of Foix, Roger-Bernard II. Roger-Bernard II and Ermessenda shared rule over Andorra with the bishop of Urgell. In the 13th century, a military dispute arose between the bishop of Urgell and the count of Foix as aftermath of the Cathar Crusade. The conflict was resolved in 1278 with the mediation of the king of Aragon, Peter III, between the bishop and the count, by the signing of the first paréage, which provided that Andorra's sovereignty be shared between the count of Foix (whose title would ultimately transfer to the French head of state) and the bishop of Urgell, in Catalonia. This gave the principality its territory and political form. A second paréage was signed in 1288 after a dispute when the count of Foix ordered the construction of a castle in Roc d'Enclar. The document was ratified by the noble notary Jaume Orig of Puigcerdà, and construction of military structures in the country was prohibited. In 1364, the political organization of the country named the figure of the syndic (now spokesman and president of the parliament) as representative of the Andorrans to their co-princes, making possible the creation of local departments (comuns, quarts and veïnats).

Tradition holds that Charles the Great (Charlemagne) granted a charter to the Andorran people for a contingent of 5,000 soldiers under the command of Marc Almugaver, in return for fighting against the Moors near Porté-Puymorens (Cerdanya). Andorra remained part of the Frankish Marca Hispanica, the buffer zone between the Frankish Empire and the Muslim territories, Andorra being part of the territory ruled by the Count of Urgell and eventually the bishop of the Diocese of Urgell. Tradition also holds that it was guaranteed by the son of Charlemagne, Louis the Pious, writing the Carta de Poblament or a local municipal charter circa 805. In 988, Borrell II, Count of Urgell, gave the Andorran valleys to the Diocese of Urgell in exchange for land in Cerdanya. Since then, the Bishop of Urgell, based in Seu d'Urgell, has been co-prince of Andorra. The first document that mentions Andorra as a territory is the Acta de Consagració i Dotació de la Catedral de la Seu d'Urgell (Deed of Consecration and Endowment of the Cathedral of La Seu d'Urgell). The document, dated 839, depicts the six old parishes of the Andorran valleys that made up the country's administrative division. Medieval Age: The Paréages and the founding of the Co-Principality Before 1095, Andorra had no military protection, and the Bishop of Urgell, who knew that the count of Urgell wanted to reclaim the Andorran valleys, asked the lord of Caboet for help and protection. In 1095, the Lord of Caboet and the bishop of Urgell signed under oath a declaration of their co-sovereignty over Andorra. Arnalda, daughter of Arnau of Caboet, married the viscount of Castellbò. Their daughter, Ermessenda, married the count of Foix, Roger-Bernard II. Roger-Bernard II and Ermessenda shared rule over Andorra with the bishop of Urgell. In the 13th century, a military dispute arose between the bishop of Urgell and the count of Foix as aftermath of the Cathar Crusade. The conflict was resolved in 1278 with the mediation of the king of Aragon, Peter III, between the bishop and the count, by the signing of the first paréage, which provided that Andorra's sovereignty be shared between the count of Foix (whose title would ultimately transfer to the French head of state) and the bishop of Urgell, in Catalonia. This gave the principality its territory and political form. A second paréage was signed in 1288 after a dispute when the count of Foix ordered the construction of a castle in Roc d'Enclar. The document was ratified by the noble notary Jaume Orig of Puigcerdà, and construction of military structures in the country was prohibited. In 1364, the political organization of the country named the figure of the syndic (now spokesman and president of the parliament) as representative of the Andorrans to their co-princes, making possible the creation of local departments (comuns, quarts and veïnats).

After being ratified by Bishop Francesc Tovia and Count John I, the Consell de la Terra or Consell General de les Valls (General Council of the Valleys) was founded in 1419, the second oldest parliament in Europe. The syndic Andreu d'Alàs and the General Council organized the creation of the Justice Courts (La Cort de Justicia) in 1433 with the co-princes and the collection of taxes like foc i lloc (literally "fire and site", a national tax active since then). Although there are remains of ecclesiastical works dating before the 9th century (Sant Vicenç d'Enclar or Església de Santa Coloma), Andorra developed exquisite Romanesque Art during the 9th through 14th centuries, particularly in the construction of churches, bridges, religious murals and statues of the Virgin and Child (Our Lady of Meritxell being the most important). Nowadays, the Romanesque buildings that form part of Andorra's cultural heritage stand out in a remarkable way, with an emphasis on Església de Sant Esteve, Sant Joan de Caselles, Església de Sant Miquel d'Engolasters, Sant Martí de la Cortinada and the medieval bridges of Margineda and Escalls among many others. The Catalan Pyrenees were embryonic of the Catalan language at the end of the 11th century. Andorra was influenced by this language, which was adopted locally decades before it expanded to the rest of the Crown of Aragon. The local economy during the Middle Ages was based on livestock, agriculture, furs and weavers. Later, at the end of the 11th century, the first iron foundries began to appear in Northern Parishes like Ordino, much appreciated by the master artisans who developed the art of the forges, an important economic activity in the country from the 15th century. 16th to 18th centuries In 1601, the Tribunal de Corts (High Court of Justice) was created as a result of Huguenot rebellions in France, Inquisition courts coming from Spain and witchcraft-related beliefs native to the area, in the context of the Reformation and Counter-Reformation. With the passage of time, the co-title to Andorra passed to the kings of Navarre. After Henry III of Navarre became king of France, he issued an edict in 1607 that established the head of the French state and the bishop of Urgell as co-princes of Andorra, a political arrangement that still holds. During 1617, communal councils form the sometent (popular militia or army) to deal with the rise of bandolerisme (brigandage) and the Consell de la Terra was defined and structured in terms of its composition, organization and competences current today. Andorra continued with the same economic system that it had during the 12th–14th centuries with a large production of metallurgy (fargues, a system similar to Farga Catalana) and with the introduction of tobacco circa 1692 and import trade. In 1371, and 1448, the co-princes ratified the fair of Andorra la Vella, the most important annual national festival commercially ever since. The country had a unique and experienced guild of weavers, Confraria de Paraires i Teixidors, in Escaldes-Engordany.

After being ratified by Bishop Francesc Tovia and Count John I, the Consell de la Terra or Consell General de les Valls (General Council of the Valleys) was founded in 1419, the second oldest parliament in Europe. The syndic Andreu d'Alàs and the General Council organized the creation of the Justice Courts (La Cort de Justicia) in 1433 with the co-princes and the collection of taxes like foc i lloc (literally "fire and site", a national tax active since then). Although there are remains of ecclesiastical works dating before the 9th century (Sant Vicenç d'Enclar or Església de Santa Coloma), Andorra developed exquisite Romanesque Art during the 9th through 14th centuries, particularly in the construction of churches, bridges, religious murals and statues of the Virgin and Child (Our Lady of Meritxell being the most important). Nowadays, the Romanesque buildings that form part of Andorra's cultural heritage stand out in a remarkable way, with an emphasis on Església de Sant Esteve, Sant Joan de Caselles, Església de Sant Miquel d'Engolasters, Sant Martí de la Cortinada and the medieval bridges of Margineda and Escalls among many others. The Catalan Pyrenees were embryonic of the Catalan language at the end of the 11th century. Andorra was influenced by this language, which was adopted locally decades before it expanded to the rest of the Crown of Aragon. The local economy during the Middle Ages was based on livestock, agriculture, furs and weavers. Later, at the end of the 11th century, the first iron foundries began to appear in Northern Parishes like Ordino, much appreciated by the master artisans who developed the art of the forges, an important economic activity in the country from the 15th century. 16th to 18th centuries In 1601, the Tribunal de Corts (High Court of Justice) was created as a result of Huguenot rebellions in France, Inquisition courts coming from Spain and witchcraft-related beliefs native to the area, in the context of the Reformation and Counter-Reformation. With the passage of time, the co-title to Andorra passed to the kings of Navarre. After Henry III of Navarre became king of France, he issued an edict in 1607 that established the head of the French state and the bishop of Urgell as co-princes of Andorra, a political arrangement that still holds. During 1617, communal councils form the sometent (popular militia or army) to deal with the rise of bandolerisme (brigandage) and the Consell de la Terra was defined and structured in terms of its composition, organization and competences current today. Andorra continued with the same economic system that it had during the 12th–14th centuries with a large production of metallurgy (fargues, a system similar to Farga Catalana) and with the introduction of tobacco circa 1692 and import trade. In 1371, and 1448, the co-princes ratified the fair of Andorra la Vella, the most important annual national festival commercially ever since. The country had a unique and experienced guild of weavers, Confraria de Paraires i Teixidors, in Escaldes-Engordany.

After being ratified by Bishop Francesc Tovia and Count John I, the Consell de la Terra or Consell General de les Valls (General Council of the Valleys) was founded in 1419, the second oldest parliament in Europe. The syndic Andreu d'Alàs and the General Council organized the creation of the Justice Courts (La Cort de Justicia) in 1433 with the co-princes and the collection of taxes like foc i lloc (literally "fire and site", a national tax active since then). Although there are remains of ecclesiastical works dating before the 9th century (Sant Vicenç d'Enclar or Església de Santa Coloma), Andorra developed exquisite Romanesque Art during the 9th through 14th centuries, particularly in the construction of churches, bridges, religious murals and statues of the Virgin and Child (Our Lady of Meritxell being the most important). Nowadays, the Romanesque buildings that form part of Andorra's cultural heritage stand out in a remarkable way, with an emphasis on Església de Sant Esteve, Sant Joan de Caselles, Església de Sant Miquel d'Engolasters, Sant Martí de la Cortinada and the medieval bridges of Margineda and Escalls among many others. The Catalan Pyrenees were embryonic of the Catalan language at the end of the 11th century. Andorra was influenced by this language, which was adopted locally decades before it expanded to the rest of the Crown of Aragon. The local economy during the Middle Ages was based on livestock, agriculture, furs and weavers. Later, at the end of the 11th century, the first iron foundries began to appear in Northern Parishes like Ordino, much appreciated by the master artisans who developed the art of the forges, an important economic activity in the country from the 15th century. 16th to 18th centuries In 1601, the Tribunal de Corts (High Court of Justice) was created as a result of Huguenot rebellions in France, Inquisition courts coming from Spain and witchcraft-related beliefs native to the area, in the context of the Reformation and Counter-Reformation. With the passage of time, the co-title to Andorra passed to the kings of Navarre. After Henry III of Navarre became king of France, he issued an edict in 1607 that established the head of the French state and the bishop of Urgell as co-princes of Andorra, a political arrangement that still holds. During 1617, communal councils form the sometent (popular militia or army) to deal with the rise of bandolerisme (brigandage) and the Consell de la Terra was defined and structured in terms of its composition, organization and competences current today. Andorra continued with the same economic system that it had during the 12th–14th centuries with a large production of metallurgy (fargues, a system similar to Farga Catalana) and with the introduction of tobacco circa 1692 and import trade. In 1371, and 1448, the co-princes ratified the fair of Andorra la Vella, the most important annual national festival commercially ever since. The country had a unique and experienced guild of weavers, Confraria de Paraires i Teixidors, in Escaldes-Engordany.

Founded in 1604, it took advantage of the local thermal waters. By this time, the country was characterized by the social system of prohoms (wealthy society) and casalers (rest of the population with smaller economic acquisition), deriving from the tradition of pubilla and hereu. Three centuries after its foundation, the Consell de la Terra located its headquarters and the Tribunal de Corts in Casa de la Vall in 1702. The manor house built in 1580 served as a noble fortress of the Busquets family. Inside the parliament was placed the Closet of the six keys (Armari de les sis claus), representative of each Andorran parish, where the Andorran constitution and other documents and laws were later kept. In both the Reapers' War and the War of the Spanish Succession, the Andorran people (while professing to be a neutral country) supported the Catalans who saw their rights reduced in 1716. The reaction was the promotion of Catalan writings in Andorra, with cultural works such as the Book of Privileges (Llibre de Privilegis de 1674), Manual Digest (1748) by Antoni Fiter i Rossell or the Polità andorrà (1763) by Antoni Puig. 19th century: the New Reform and the Andorran Question After the French Revolution, Napoleon I reestablished the Co-Principate in 1809 and removed the French medieval title. In 1812–1813, the First French Empire annexed Catalonia during the Peninsular War () and divided the region into four départements, with Andorra as a part of the district of Puigcerdà. In 1814, an imperial decree reestablished the independence and economy of Andorra. During this period, Andorra's late medieval institutions and rural culture remained largely unchanged. In 1866, the syndic Guillem d'Areny-Plandolit led the reformist group in a Council General of 24 members elected by suffrage limited to heads of families. The Council General replaced the aristocratic oligarchy that previously ruled the state. The New Reform () began after ratification by both Co-Princes and established the basis of the constitution and symbolssuch as the tricolour flagof Andorra. A new service economy arose as a demand of the valley inhabitants and began to build infrastructure such as hotels, spa resorts, roads and telegraph lines. The authorities of the Co-Princes banned casinos and betting houses throughout the country. The ban resulted in an economic conflict and the Revolution of 1881, which began when revolutionaries assaulted the house of the syndic on 8 December 1880, and established the Provisional Revolutionary Council led by Joan Pla i Calvo and Pere Baró i Mas. The Provisional Revolutionary Council allowed for the construction of casinos and spas by foreign companies. From 7 to 9 June 1881, the loyalists of Canillo and Encamp reconquered the parishes of Ordino and La Massana by establishing contact with the revolutionary forces in Escaldes-Engordany. After a day of combat the Treaty of the Bridge of Escalls was signed on 10 June. The council was replaced and new elections were held.

Founded in 1604, it took advantage of the local thermal waters. By this time, the country was characterized by the social system of prohoms (wealthy society) and casalers (rest of the population with smaller economic acquisition), deriving from the tradition of pubilla and hereu. Three centuries after its foundation, the Consell de la Terra located its headquarters and the Tribunal de Corts in Casa de la Vall in 1702. The manor house built in 1580 served as a noble fortress of the Busquets family. Inside the parliament was placed the Closet of the six keys (Armari de les sis claus), representative of each Andorran parish, where the Andorran constitution and other documents and laws were later kept. In both the Reapers' War and the War of the Spanish Succession, the Andorran people (while professing to be a neutral country) supported the Catalans who saw their rights reduced in 1716. The reaction was the promotion of Catalan writings in Andorra, with cultural works such as the Book of Privileges (Llibre de Privilegis de 1674), Manual Digest (1748) by Antoni Fiter i Rossell or the Polità andorrà (1763) by Antoni Puig. 19th century: the New Reform and the Andorran Question After the French Revolution, Napoleon I reestablished the Co-Principate in 1809 and removed the French medieval title. In 1812–1813, the First French Empire annexed Catalonia during the Peninsular War () and divided the region into four départements, with Andorra as a part of the district of Puigcerdà. In 1814, an imperial decree reestablished the independence and economy of Andorra. During this period, Andorra's late medieval institutions and rural culture remained largely unchanged. In 1866, the syndic Guillem d'Areny-Plandolit led the reformist group in a Council General of 24 members elected by suffrage limited to heads of families. The Council General replaced the aristocratic oligarchy that previously ruled the state. The New Reform () began after ratification by both Co-Princes and established the basis of the constitution and symbolssuch as the tricolour flagof Andorra. A new service economy arose as a demand of the valley inhabitants and began to build infrastructure such as hotels, spa resorts, roads and telegraph lines. The authorities of the Co-Princes banned casinos and betting houses throughout the country. The ban resulted in an economic conflict and the Revolution of 1881, which began when revolutionaries assaulted the house of the syndic on 8 December 1880, and established the Provisional Revolutionary Council led by Joan Pla i Calvo and Pere Baró i Mas. The Provisional Revolutionary Council allowed for the construction of casinos and spas by foreign companies. From 7 to 9 June 1881, the loyalists of Canillo and Encamp reconquered the parishes of Ordino and La Massana by establishing contact with the revolutionary forces in Escaldes-Engordany. After a day of combat the Treaty of the Bridge of Escalls was signed on 10 June. The council was replaced and new elections were held.

Founded in 1604, it took advantage of the local thermal waters. By this time, the country was characterized by the social system of prohoms (wealthy society) and casalers (rest of the population with smaller economic acquisition), deriving from the tradition of pubilla and hereu. Three centuries after its foundation, the Consell de la Terra located its headquarters and the Tribunal de Corts in Casa de la Vall in 1702. The manor house built in 1580 served as a noble fortress of the Busquets family. Inside the parliament was placed the Closet of the six keys (Armari de les sis claus), representative of each Andorran parish, where the Andorran constitution and other documents and laws were later kept. In both the Reapers' War and the War of the Spanish Succession, the Andorran people (while professing to be a neutral country) supported the Catalans who saw their rights reduced in 1716. The reaction was the promotion of Catalan writings in Andorra, with cultural works such as the Book of Privileges (Llibre de Privilegis de 1674), Manual Digest (1748) by Antoni Fiter i Rossell or the Polità andorrà (1763) by Antoni Puig. 19th century: the New Reform and the Andorran Question After the French Revolution, Napoleon I reestablished the Co-Principate in 1809 and removed the French medieval title. In 1812–1813, the First French Empire annexed Catalonia during the Peninsular War () and divided the region into four départements, with Andorra as a part of the district of Puigcerdà. In 1814, an imperial decree reestablished the independence and economy of Andorra. During this period, Andorra's late medieval institutions and rural culture remained largely unchanged. In 1866, the syndic Guillem d'Areny-Plandolit led the reformist group in a Council General of 24 members elected by suffrage limited to heads of families. The Council General replaced the aristocratic oligarchy that previously ruled the state. The New Reform () began after ratification by both Co-Princes and established the basis of the constitution and symbolssuch as the tricolour flagof Andorra. A new service economy arose as a demand of the valley inhabitants and began to build infrastructure such as hotels, spa resorts, roads and telegraph lines. The authorities of the Co-Princes banned casinos and betting houses throughout the country. The ban resulted in an economic conflict and the Revolution of 1881, which began when revolutionaries assaulted the house of the syndic on 8 December 1880, and established the Provisional Revolutionary Council led by Joan Pla i Calvo and Pere Baró i Mas. The Provisional Revolutionary Council allowed for the construction of casinos and spas by foreign companies. From 7 to 9 June 1881, the loyalists of Canillo and Encamp reconquered the parishes of Ordino and La Massana by establishing contact with the revolutionary forces in Escaldes-Engordany. After a day of combat the Treaty of the Bridge of Escalls was signed on 10 June. The council was replaced and new elections were held.

The economic situation worsened, as the populace was divided over the  – the "Andorran Question" in relation to the Eastern Question. The struggles continued between pro-bishops, pro-French, and nationalists based on the troubles of Canillo in 1882 and 1885. Andorra participated in the cultural movement of the Catalan Renaixença. Between 1882 and 1887, the first academic schools were formed where trilingualism coexisted with the official language, Catalan. Romantic authors from France and Spain reported the awakening of the national consciousness of the country. Jacint Verdaguer lived in Ordino during the 1880s where he wrote and shared works related to the Renaixença with writer and photographer, Joaquim de Riba. In 1848, Fromental Halévy had premiered the opera Le Val d'Andorre to great success in Europe, where the national consciousness of the valleys was exposed in the romantic work during the Peninsular War. 20th and 21st century: Modernisation of the country and the Constitutional Andorra In 1933, France occupied Andorra following social unrest which occurred before elections due to the Revolution of 1933 and the FHASA strikes (Vagues de FHASA); the revolt led by Joves Andorrans (a labour union group related to the Spanish CNT and FAI) called for political reforms, the universal suffrage vote of all Andorrans and acted in defense of the rights of local and foreign workers during the construction of FHASA's hydroelectric power station in Encamp. On 5 April 1933 Joves Andorrans seized the Andorran Parliament. These actions were preceded by the arrival of Colonel René-Jules Baulard with 50 gendarmes and the mobilization of 200 local militias or sometent led by the Síndic Francesc Cairat. On 6 July 1934, adventurer and nobleman Boris Skossyreff, with his promise of freedoms and modernization of the country and wealth through the establishment of a tax haven and foreign investments, received the support of the members of the General Council to proclaim himself the sovereign of Andorra. On 8 July 1934 Boris issued a proclamation in Urgell, declaring himself Boris I, King of Andorra, simultaneously declaring war on the Bishop of Urgell and approving the King's constitution on 10 July. He was arrested by the Co-Prince and Bishop Justí Guitart i Vilardebó and their authorities on 20 July and ultimately expelled from Spain. From 1936 until 1940, a French military detachment of Garde Mobile led by well-known Colonel René-Jules Baulard was garrisoned in Andorra to secure the principality against disruption from the Spanish Civil War and Francoist Spain and also face the rise of Republicanism in the aftermath of the 1933 Revolution. During the Spanish Civil War, the inhabitants of Andorra welcomed refugees from both sides, and many of them settled permanently in the country thus contributing to the subsequent economic boom and the entry into the capitalist era of Andorra. Francoist troops reached the Andorran border in the later stages of the war. During World War II, Andorra remained neutral and was an important smuggling route between Vichy France and Francoist Spain, two fascist states.

The economic situation worsened, as the populace was divided over the  – the "Andorran Question" in relation to the Eastern Question. The struggles continued between pro-bishops, pro-French, and nationalists based on the troubles of Canillo in 1882 and 1885. Andorra participated in the cultural movement of the Catalan Renaixença. Between 1882 and 1887, the first academic schools were formed where trilingualism coexisted with the official language, Catalan. Romantic authors from France and Spain reported the awakening of the national consciousness of the country. Jacint Verdaguer lived in Ordino during the 1880s where he wrote and shared works related to the Renaixença with writer and photographer, Joaquim de Riba. In 1848, Fromental Halévy had premiered the opera Le Val d'Andorre to great success in Europe, where the national consciousness of the valleys was exposed in the romantic work during the Peninsular War. 20th and 21st century: Modernisation of the country and the Constitutional Andorra In 1933, France occupied Andorra following social unrest which occurred before elections due to the Revolution of 1933 and the FHASA strikes (Vagues de FHASA); the revolt led by Joves Andorrans (a labour union group related to the Spanish CNT and FAI) called for political reforms, the universal suffrage vote of all Andorrans and acted in defense of the rights of local and foreign workers during the construction of FHASA's hydroelectric power station in Encamp. On 5 April 1933 Joves Andorrans seized the Andorran Parliament. These actions were preceded by the arrival of Colonel René-Jules Baulard with 50 gendarmes and the mobilization of 200 local militias or sometent led by the Síndic Francesc Cairat. On 6 July 1934, adventurer and nobleman Boris Skossyreff, with his promise of freedoms and modernization of the country and wealth through the establishment of a tax haven and foreign investments, received the support of the members of the General Council to proclaim himself the sovereign of Andorra. On 8 July 1934 Boris issued a proclamation in Urgell, declaring himself Boris I, King of Andorra, simultaneously declaring war on the Bishop of Urgell and approving the King's constitution on 10 July. He was arrested by the Co-Prince and Bishop Justí Guitart i Vilardebó and their authorities on 20 July and ultimately expelled from Spain. From 1936 until 1940, a French military detachment of Garde Mobile led by well-known Colonel René-Jules Baulard was garrisoned in Andorra to secure the principality against disruption from the Spanish Civil War and Francoist Spain and also face the rise of Republicanism in the aftermath of the 1933 Revolution. During the Spanish Civil War, the inhabitants of Andorra welcomed refugees from both sides, and many of them settled permanently in the country thus contributing to the subsequent economic boom and the entry into the capitalist era of Andorra. Francoist troops reached the Andorran border in the later stages of the war. During World War II, Andorra remained neutral and was an important smuggling route between Vichy France and Francoist Spain, two fascist states.

The economic situation worsened, as the populace was divided over the  – the "Andorran Question" in relation to the Eastern Question. The struggles continued between pro-bishops, pro-French, and nationalists based on the troubles of Canillo in 1882 and 1885. Andorra participated in the cultural movement of the Catalan Renaixença. Between 1882 and 1887, the first academic schools were formed where trilingualism coexisted with the official language, Catalan. Romantic authors from France and Spain reported the awakening of the national consciousness of the country. Jacint Verdaguer lived in Ordino during the 1880s where he wrote and shared works related to the Renaixença with writer and photographer, Joaquim de Riba. In 1848, Fromental Halévy had premiered the opera Le Val d'Andorre to great success in Europe, where the national consciousness of the valleys was exposed in the romantic work during the Peninsular War. 20th and 21st century: Modernisation of the country and the Constitutional Andorra In 1933, France occupied Andorra following social unrest which occurred before elections due to the Revolution of 1933 and the FHASA strikes (Vagues de FHASA); the revolt led by Joves Andorrans (a labour union group related to the Spanish CNT and FAI) called for political reforms, the universal suffrage vote of all Andorrans and acted in defense of the rights of local and foreign workers during the construction of FHASA's hydroelectric power station in Encamp. On 5 April 1933 Joves Andorrans seized the Andorran Parliament. These actions were preceded by the arrival of Colonel René-Jules Baulard with 50 gendarmes and the mobilization of 200 local militias or sometent led by the Síndic Francesc Cairat. On 6 July 1934, adventurer and nobleman Boris Skossyreff, with his promise of freedoms and modernization of the country and wealth through the establishment of a tax haven and foreign investments, received the support of the members of the General Council to proclaim himself the sovereign of Andorra. On 8 July 1934 Boris issued a proclamation in Urgell, declaring himself Boris I, King of Andorra, simultaneously declaring war on the Bishop of Urgell and approving the King's constitution on 10 July. He was arrested by the Co-Prince and Bishop Justí Guitart i Vilardebó and their authorities on 20 July and ultimately expelled from Spain. From 1936 until 1940, a French military detachment of Garde Mobile led by well-known Colonel René-Jules Baulard was garrisoned in Andorra to secure the principality against disruption from the Spanish Civil War and Francoist Spain and also face the rise of Republicanism in the aftermath of the 1933 Revolution. During the Spanish Civil War, the inhabitants of Andorra welcomed refugees from both sides, and many of them settled permanently in the country thus contributing to the subsequent economic boom and the entry into the capitalist era of Andorra. Francoist troops reached the Andorran border in the later stages of the war. During World War II, Andorra remained neutral and was an important smuggling route between Vichy France and Francoist Spain, two fascist states.

Many Andorrans criticized the passivity of the General Council for impeding both the entry and expulsion of foreigners and refugees, committing economic crimes, reducing the rights of citizens and sympathy with Francoism. General Council members justified the council's political and diplomatic actions as necessary for Andorra's survival and the protection of its sovereignty. Andorra was relatively unscathed by the two world wars and the Spanish Civil War. Certain groups formed to help victims of oppression in Nazi-occupied countries, while participating in smuggling to help Andorra survive. Among the most prominent was the Hostal Palanques Evasion Network Command, which, in contact with the British Mi6, helped almost 400 fugitives, among whom were Allied military personnel. The Command remained active between 1941 and 1944, although there were struggles with pro-Axis informers and Gestapo agents in Andorra. In the capital city there was a smuggling black market of propaganda, culture and cinematic art not favorable to totalitarian regimes, promulgated in such places as the Hotel Mirador or the Casino Hotel, as a meeting place for people of ideologies close to Andorran and Spanish Republicanism and Free France. The network was maintained after the war, when film societies were formed, where movies, music and books censored in Franco's Spain were imported, becoming an anti-censorship attraction for the Catalan or foreign public even within Andorra. Andorran Group (Agrupament Andorrà), an anti-fascist organization linked to the Occitanie's French Resistance, accused the French representative (veguer) of collaboration with Nazism. The Andorran opening to the capitalist economy resulted in two axes: mass tourism and the country's tax exemption. The first steps toward the capitalist boom date from the 1930s, with the construction of FHASA and the creation of professional banking with Banc Agrícol (1930) and Crèdit Andorrà (1949), later with Banca Mora (1952), Banca Cassany (1958) and SOBANCA (1960). Shortly after activities such as skiing and shopping become a tourist attraction, with the inauguration of ski resorts and cultural entities in the late 1930s. All in all, a renovated hotel industry has developed. In April 1968 a social health insurance system was created (CASS). The Andorran government necessarily involved planning, projection and forecasts for the future: with the official visit of the French co-prince Charles de Gaulle in 1967 and 1969, it was given approval for the economic boom and national demands within the framework of human rights and international openness. Andorra lived an era commonly known as "Andorran dream" (in relation to the American dream) along with the Trente Glorieuses: the mass culture rooted the country experiencing radical changes in the economy and culture. Proof of this was Ràdio Andorra, the top musical radio station in Europe in this period, with guests and speakers of great importance promoting musical hits of chanson française, swing, rhythm & blues, jazz, rock and roll and American country music. During this period Andorra achieved a GDP per capita and a life expectancy higher than the most standard countries of the current economy.

Many Andorrans criticized the passivity of the General Council for impeding both the entry and expulsion of foreigners and refugees, committing economic crimes, reducing the rights of citizens and sympathy with Francoism. General Council members justified the council's political and diplomatic actions as necessary for Andorra's survival and the protection of its sovereignty. Andorra was relatively unscathed by the two world wars and the Spanish Civil War. Certain groups formed to help victims of oppression in Nazi-occupied countries, while participating in smuggling to help Andorra survive. Among the most prominent was the Hostal Palanques Evasion Network Command, which, in contact with the British Mi6, helped almost 400 fugitives, among whom were Allied military personnel. The Command remained active between 1941 and 1944, although there were struggles with pro-Axis informers and Gestapo agents in Andorra. In the capital city there was a smuggling black market of propaganda, culture and cinematic art not favorable to totalitarian regimes, promulgated in such places as the Hotel Mirador or the Casino Hotel, as a meeting place for people of ideologies close to Andorran and Spanish Republicanism and Free France. The network was maintained after the war, when film societies were formed, where movies, music and books censored in Franco's Spain were imported, becoming an anti-censorship attraction for the Catalan or foreign public even within Andorra. Andorran Group (Agrupament Andorrà), an anti-fascist organization linked to the Occitanie's French Resistance, accused the French representative (veguer) of collaboration with Nazism. The Andorran opening to the capitalist economy resulted in two axes: mass tourism and the country's tax exemption. The first steps toward the capitalist boom date from the 1930s, with the construction of FHASA and the creation of professional banking with Banc Agrícol (1930) and Crèdit Andorrà (1949), later with Banca Mora (1952), Banca Cassany (1958) and SOBANCA (1960). Shortly after activities such as skiing and shopping become a tourist attraction, with the inauguration of ski resorts and cultural entities in the late 1930s. All in all, a renovated hotel industry has developed. In April 1968 a social health insurance system was created (CASS). The Andorran government necessarily involved planning, projection and forecasts for the future: with the official visit of the French co-prince Charles de Gaulle in 1967 and 1969, it was given approval for the economic boom and national demands within the framework of human rights and international openness. Andorra lived an era commonly known as "Andorran dream" (in relation to the American dream) along with the Trente Glorieuses: the mass culture rooted the country experiencing radical changes in the economy and culture. Proof of this was Ràdio Andorra, the top musical radio station in Europe in this period, with guests and speakers of great importance promoting musical hits of chanson française, swing, rhythm & blues, jazz, rock and roll and American country music. During this period Andorra achieved a GDP per capita and a life expectancy higher than the most standard countries of the current economy.

Many Andorrans criticized the passivity of the General Council for impeding both the entry and expulsion of foreigners and refugees, committing economic crimes, reducing the rights of citizens and sympathy with Francoism. General Council members justified the council's political and diplomatic actions as necessary for Andorra's survival and the protection of its sovereignty. Andorra was relatively unscathed by the two world wars and the Spanish Civil War. Certain groups formed to help victims of oppression in Nazi-occupied countries, while participating in smuggling to help Andorra survive. Among the most prominent was the Hostal Palanques Evasion Network Command, which, in contact with the British Mi6, helped almost 400 fugitives, among whom were Allied military personnel. The Command remained active between 1941 and 1944, although there were struggles with pro-Axis informers and Gestapo agents in Andorra. In the capital city there was a smuggling black market of propaganda, culture and cinematic art not favorable to totalitarian regimes, promulgated in such places as the Hotel Mirador or the Casino Hotel, as a meeting place for people of ideologies close to Andorran and Spanish Republicanism and Free France. The network was maintained after the war, when film societies were formed, where movies, music and books censored in Franco's Spain were imported, becoming an anti-censorship attraction for the Catalan or foreign public even within Andorra. Andorran Group (Agrupament Andorrà), an anti-fascist organization linked to the Occitanie's French Resistance, accused the French representative (veguer) of collaboration with Nazism. The Andorran opening to the capitalist economy resulted in two axes: mass tourism and the country's tax exemption. The first steps toward the capitalist boom date from the 1930s, with the construction of FHASA and the creation of professional banking with Banc Agrícol (1930) and Crèdit Andorrà (1949), later with Banca Mora (1952), Banca Cassany (1958) and SOBANCA (1960). Shortly after activities such as skiing and shopping become a tourist attraction, with the inauguration of ski resorts and cultural entities in the late 1930s. All in all, a renovated hotel industry has developed. In April 1968 a social health insurance system was created (CASS). The Andorran government necessarily involved planning, projection and forecasts for the future: with the official visit of the French co-prince Charles de Gaulle in 1967 and 1969, it was given approval for the economic boom and national demands within the framework of human rights and international openness. Andorra lived an era commonly known as "Andorran dream" (in relation to the American dream) along with the Trente Glorieuses: the mass culture rooted the country experiencing radical changes in the economy and culture. Proof of this was Ràdio Andorra, the top musical radio station in Europe in this period, with guests and speakers of great importance promoting musical hits of chanson française, swing, rhythm & blues, jazz, rock and roll and American country music. During this period Andorra achieved a GDP per capita and a life expectancy higher than the most standard countries of the current economy.

Given its relative isolation, Andorra has existed outside the mainstream of European history, with few ties to countries other than France, Spain and Portugal. But in recent times its thriving tourist industry along with developments in transport and communications have removed the country from its isolation. Since 1976 the country has seen the need to reform Andorran institutions due to anachronisms in sovereignty, human rights and the balance of powers as well as the need to adapt legislation to modern demands. In 1982, a first separation of powers took place when instituting the Govern d'Andorra, under the name of Executive Board (Consell Executiu), chaired by the first prime minister Òscar Ribas Reig with the co-princes' approval. In 1989, the Principality signed an agreement with the European Economic Community to regularize trade relations. Its political system was modernized in 1993 after the Andorran constitutional referendum, when the constitution was drafted by the co-princes and the General Council and approved on 14 March by 74.2% of voters, with a 76% turnout. The first elections under the new constitution were held later in the year. The same year, Andorra became a member of the United Nations and the Council of Europe. Andorra formalized diplomatic relations with the United States in 1996, participating in the 51st UN General Assembly. First General Syndic Marc Forné took part on a speech in Catalan in the General Assembly to defend the reform of the organization, and after three days he took part in the parliamentary assembly of the Council of Europe to defend Andorra's linguistic rights and economy. In 2006, a monetary agreement with the European Union was formalized that allows Andorra to use the euro in an official way, as well as coin its own euro currency. Politics Andorra is a parliamentary co-principality with the president of France and the Catholic bishop of Urgell (Catalonia, Spain) as co-princes. This peculiarity makes the president of France, in his capacity as prince of Andorra, an elected monarch, although he is not elected by a popular vote of the Andorran people. The politics of Andorra take place in a framework of a parliamentary representative democracy with a unicameral legislature, and of a pluriform multi-party system. The head of government is the prime minister. The current head of government is Xavier Espot Zamora of the Democrats for Andorra (DA). Executive power is exercised by the government. Legislative power is vested in both government and parliament. The Parliament of Andorra is known as the General Council. The General Council consists of between 28 and 42 councillors. The councillors serve for four-year terms, and elections are held between the 30th and 40th days following the dissolution of the previous Council. Half are elected in equal numbers by each of the seven administrative parishes, and the other half of the councillors are elected in a single national constituency. Fifteen days after the election, the councillors hold their inauguration.

Given its relative isolation, Andorra has existed outside the mainstream of European history, with few ties to countries other than France, Spain and Portugal. But in recent times its thriving tourist industry along with developments in transport and communications have removed the country from its isolation. Since 1976 the country has seen the need to reform Andorran institutions due to anachronisms in sovereignty, human rights and the balance of powers as well as the need to adapt legislation to modern demands. In 1982, a first separation of powers took place when instituting the Govern d'Andorra, under the name of Executive Board (Consell Executiu), chaired by the first prime minister Òscar Ribas Reig with the co-princes' approval. In 1989, the Principality signed an agreement with the European Economic Community to regularize trade relations. Its political system was modernized in 1993 after the Andorran constitutional referendum, when the constitution was drafted by the co-princes and the General Council and approved on 14 March by 74.2% of voters, with a 76% turnout. The first elections under the new constitution were held later in the year. The same year, Andorra became a member of the United Nations and the Council of Europe. Andorra formalized diplomatic relations with the United States in 1996, participating in the 51st UN General Assembly. First General Syndic Marc Forné took part on a speech in Catalan in the General Assembly to defend the reform of the organization, and after three days he took part in the parliamentary assembly of the Council of Europe to defend Andorra's linguistic rights and economy. In 2006, a monetary agreement with the European Union was formalized that allows Andorra to use the euro in an official way, as well as coin its own euro currency. Politics Andorra is a parliamentary co-principality with the president of France and the Catholic bishop of Urgell (Catalonia, Spain) as co-princes. This peculiarity makes the president of France, in his capacity as prince of Andorra, an elected monarch, although he is not elected by a popular vote of the Andorran people. The politics of Andorra take place in a framework of a parliamentary representative democracy with a unicameral legislature, and of a pluriform multi-party system. The head of government is the prime minister. The current head of government is Xavier Espot Zamora of the Democrats for Andorra (DA). Executive power is exercised by the government. Legislative power is vested in both government and parliament. The Parliament of Andorra is known as the General Council. The General Council consists of between 28 and 42 councillors. The councillors serve for four-year terms, and elections are held between the 30th and 40th days following the dissolution of the previous Council. Half are elected in equal numbers by each of the seven administrative parishes, and the other half of the councillors are elected in a single national constituency. Fifteen days after the election, the councillors hold their inauguration.

Given its relative isolation, Andorra has existed outside the mainstream of European history, with few ties to countries other than France, Spain and Portugal. But in recent times its thriving tourist industry along with developments in transport and communications have removed the country from its isolation. Since 1976 the country has seen the need to reform Andorran institutions due to anachronisms in sovereignty, human rights and the balance of powers as well as the need to adapt legislation to modern demands. In 1982, a first separation of powers took place when instituting the Govern d'Andorra, under the name of Executive Board (Consell Executiu), chaired by the first prime minister Òscar Ribas Reig with the co-princes' approval. In 1989, the Principality signed an agreement with the European Economic Community to regularize trade relations. Its political system was modernized in 1993 after the Andorran constitutional referendum, when the constitution was drafted by the co-princes and the General Council and approved on 14 March by 74.2% of voters, with a 76% turnout. The first elections under the new constitution were held later in the year. The same year, Andorra became a member of the United Nations and the Council of Europe. Andorra formalized diplomatic relations with the United States in 1996, participating in the 51st UN General Assembly. First General Syndic Marc Forné took part on a speech in Catalan in the General Assembly to defend the reform of the organization, and after three days he took part in the parliamentary assembly of the Council of Europe to defend Andorra's linguistic rights and economy. In 2006, a monetary agreement with the European Union was formalized that allows Andorra to use the euro in an official way, as well as coin its own euro currency. Politics Andorra is a parliamentary co-principality with the president of France and the Catholic bishop of Urgell (Catalonia, Spain) as co-princes. This peculiarity makes the president of France, in his capacity as prince of Andorra, an elected monarch, although he is not elected by a popular vote of the Andorran people. The politics of Andorra take place in a framework of a parliamentary representative democracy with a unicameral legislature, and of a pluriform multi-party system. The head of government is the prime minister. The current head of government is Xavier Espot Zamora of the Democrats for Andorra (DA). Executive power is exercised by the government. Legislative power is vested in both government and parliament. The Parliament of Andorra is known as the General Council. The General Council consists of between 28 and 42 councillors. The councillors serve for four-year terms, and elections are held between the 30th and 40th days following the dissolution of the previous Council. Half are elected in equal numbers by each of the seven administrative parishes, and the other half of the councillors are elected in a single national constituency. Fifteen days after the election, the councillors hold their inauguration.

During this session, the Syndic General, who is the head of the General Council, and the Subsyndic General, his assistant, are elected. Eight days later, the Council convenes once more. During this session the head of government is chosen from among the councillors. Candidates can be proposed by a minimum of one-fifth of the councillors. The Council then elects the candidate with the absolute majority of votes to be head of government. The Syndic General then notifies the co-princes, who in turn appoint the elected candidate as the head of government of Andorra. The General Council is also responsible for proposing and passing laws. Bills may be presented to the council as Private Members' Bills by three of the local Parish Councils jointly or by at least one tenth of the citizens of Andorra. The council also approves the annual budget of the principality. The government must submit the proposed budget for parliamentary approval at least two months before the previous budget expires. If the budget is not approved by the first day of the next year, the previous budget is extended until a new one is approved. Once any bill is approved, the Syndic General is responsible for presenting it to the Co-Princes so that they may sign and enact it. If the head of government is not satisfied with the council, he may request that the co-princes dissolve the council and order new elections. In turn, the councillors have the power to remove the head of government from office. After a motion of censure is approved by at least one-fifth of the councillors, the council will vote and if it receives the absolute majority of votes, the head of government is removed. Law and criminal justice The judiciary is composed of the Magistrates Court, the Criminal Law Court, the High Court of Andorra, and the Constitutional Court. The High Court of Justice is composed of five judges: one appointed by the head of government, one each by the co-princes, one by the Syndic General, and one by the judges and magistrates. It is presided over by the member appointed by the Syndic General and the judges hold office for six-year terms. The magistrates and judges are appointed by the High Court, as is the president of the Criminal Law Court. The High Court also appoints members of the Office of the Attorney General. The Constitutional Court is responsible for interpreting the Constitution and reviewing all appeals of unconstitutionality against laws and treaties. It is composed of four judges, one appointed by each of the co-princes and two by the General Council. They serve eight-year terms. The Court is presided over by one of the judges on a two-year rotation so that each judge at one point will preside over the Court. Foreign relations, defence and security Andorra does not have its own armed forces, although there is a small ceremonial army. Responsibility for defending the nation rests primarily with France and Spain.

During this session, the Syndic General, who is the head of the General Council, and the Subsyndic General, his assistant, are elected. Eight days later, the Council convenes once more. During this session the head of government is chosen from among the councillors. Candidates can be proposed by a minimum of one-fifth of the councillors. The Council then elects the candidate with the absolute majority of votes to be head of government. The Syndic General then notifies the co-princes, who in turn appoint the elected candidate as the head of government of Andorra. The General Council is also responsible for proposing and passing laws. Bills may be presented to the council as Private Members' Bills by three of the local Parish Councils jointly or by at least one tenth of the citizens of Andorra. The council also approves the annual budget of the principality. The government must submit the proposed budget for parliamentary approval at least two months before the previous budget expires. If the budget is not approved by the first day of the next year, the previous budget is extended until a new one is approved. Once any bill is approved, the Syndic General is responsible for presenting it to the Co-Princes so that they may sign and enact it. If the head of government is not satisfied with the council, he may request that the co-princes dissolve the council and order new elections. In turn, the councillors have the power to remove the head of government from office. After a motion of censure is approved by at least one-fifth of the councillors, the council will vote and if it receives the absolute majority of votes, the head of government is removed. Law and criminal justice The judiciary is composed of the Magistrates Court, the Criminal Law Court, the High Court of Andorra, and the Constitutional Court. The High Court of Justice is composed of five judges: one appointed by the head of government, one each by the co-princes, one by the Syndic General, and one by the judges and magistrates. It is presided over by the member appointed by the Syndic General and the judges hold office for six-year terms. The magistrates and judges are appointed by the High Court, as is the president of the Criminal Law Court. The High Court also appoints members of the Office of the Attorney General. The Constitutional Court is responsible for interpreting the Constitution and reviewing all appeals of unconstitutionality against laws and treaties. It is composed of four judges, one appointed by each of the co-princes and two by the General Council. They serve eight-year terms. The Court is presided over by one of the judges on a two-year rotation so that each judge at one point will preside over the Court. Foreign relations, defence and security Andorra does not have its own armed forces, although there is a small ceremonial army. Responsibility for defending the nation rests primarily with France and Spain.

During this session, the Syndic General, who is the head of the General Council, and the Subsyndic General, his assistant, are elected. Eight days later, the Council convenes once more. During this session the head of government is chosen from among the councillors. Candidates can be proposed by a minimum of one-fifth of the councillors. The Council then elects the candidate with the absolute majority of votes to be head of government. The Syndic General then notifies the co-princes, who in turn appoint the elected candidate as the head of government of Andorra. The General Council is also responsible for proposing and passing laws. Bills may be presented to the council as Private Members' Bills by three of the local Parish Councils jointly or by at least one tenth of the citizens of Andorra. The council also approves the annual budget of the principality. The government must submit the proposed budget for parliamentary approval at least two months before the previous budget expires. If the budget is not approved by the first day of the next year, the previous budget is extended until a new one is approved. Once any bill is approved, the Syndic General is responsible for presenting it to the Co-Princes so that they may sign and enact it. If the head of government is not satisfied with the council, he may request that the co-princes dissolve the council and order new elections. In turn, the councillors have the power to remove the head of government from office. After a motion of censure is approved by at least one-fifth of the councillors, the council will vote and if it receives the absolute majority of votes, the head of government is removed. Law and criminal justice The judiciary is composed of the Magistrates Court, the Criminal Law Court, the High Court of Andorra, and the Constitutional Court. The High Court of Justice is composed of five judges: one appointed by the head of government, one each by the co-princes, one by the Syndic General, and one by the judges and magistrates. It is presided over by the member appointed by the Syndic General and the judges hold office for six-year terms. The magistrates and judges are appointed by the High Court, as is the president of the Criminal Law Court. The High Court also appoints members of the Office of the Attorney General. The Constitutional Court is responsible for interpreting the Constitution and reviewing all appeals of unconstitutionality against laws and treaties. It is composed of four judges, one appointed by each of the co-princes and two by the General Council. They serve eight-year terms. The Court is presided over by one of the judges on a two-year rotation so that each judge at one point will preside over the Court. Foreign relations, defence and security Andorra does not have its own armed forces, although there is a small ceremonial army. Responsibility for defending the nation rests primarily with France and Spain.

However, in case of emergencies or natural disasters, the Sometent (an alarm) is called and all able-bodied men between 21 and 60 of Andorran nationality must serve. This is why all Andorrans, and especially the head of each house (usually the eldest able-bodied man of a house) should, by law, keep a rifle, even though the law also states that the police will offer a firearm in case of need. Andorra is a full member of the United Nations (UN), the Organization for Security and Co-operation in Europe (OSCE), and has a special agreement with the European Union (EU), it also has observer status at the World Trade Organization (WTO). On 16 October 2020, Andorra became the 190th member of the International Monetary Fund (IMF), during the COVID-19 pandemic. Military Andorra has a small army, which has historically been raised or reconstituted at various dates, but has never in modern times amounted to a standing army. The basic principle of Andorran defence is that all able-bodied men are available to fight if called upon by the sounding of the Sometent. Being a landlocked country, Andorra has no navy. Before World War I, Andorra maintained an armed force of about 600 part-time militiamen under the supervision of a Captain (Capità or Cap de Sometent) and a Lieutenant (Desener or Lloctinent del Capità). This body was not liable for service outside the principality and was commanded by two officials (veguers) appointed by France and the Bishop of Urgell. In the modern era, the army has consisted of a very small body of volunteers willing to undertake ceremonial duties. Uniforms and weaponry were handed down from generation to generation within families and communities. The army's role in internal security was largely taken over by the formation of the Police Corps of Andorra in 1931. Brief civil disorder associated with the elections of 1933 led to assistance being sought from the French National Gendarmerie, with a detachment resident in Andorra for two months under the command of René-Jules Baulard. The Andorran Police was reformed in the following year, with eleven soldiers appointed to supervisory roles. The force consisted of six Corporals, one for each parish (although there are currently seven parishes, there were only six until 1978), plus four junior staff officers to co-ordinate action, and a commander with the rank of major. It was the responsibility of the six corporals, each in his own parish, to be able to raise a fighting force from among the able-bodied men of the parish. Today a small, twelve-man ceremonial unit remains the only permanent section of the Sometent, but all able-bodied men remain technically available for military service, with a requirement for each family to have access to a firearm. A shotgun per household is unregulated. Rifles and pistols require a license. The army has not fought for more than 700 years, and its main responsibility is to present the flag of Andorra at official ceremonial functions.

However, in case of emergencies or natural disasters, the Sometent (an alarm) is called and all able-bodied men between 21 and 60 of Andorran nationality must serve. This is why all Andorrans, and especially the head of each house (usually the eldest able-bodied man of a house) should, by law, keep a rifle, even though the law also states that the police will offer a firearm in case of need. Andorra is a full member of the United Nations (UN), the Organization for Security and Co-operation in Europe (OSCE), and has a special agreement with the European Union (EU), it also has observer status at the World Trade Organization (WTO). On 16 October 2020, Andorra became the 190th member of the International Monetary Fund (IMF), during the COVID-19 pandemic. Military Andorra has a small army, which has historically been raised or reconstituted at various dates, but has never in modern times amounted to a standing army. The basic principle of Andorran defence is that all able-bodied men are available to fight if called upon by the sounding of the Sometent. Being a landlocked country, Andorra has no navy. Before World War I, Andorra maintained an armed force of about 600 part-time militiamen under the supervision of a Captain (Capità or Cap de Sometent) and a Lieutenant (Desener or Lloctinent del Capità). This body was not liable for service outside the principality and was commanded by two officials (veguers) appointed by France and the Bishop of Urgell. In the modern era, the army has consisted of a very small body of volunteers willing to undertake ceremonial duties. Uniforms and weaponry were handed down from generation to generation within families and communities. The army's role in internal security was largely taken over by the formation of the Police Corps of Andorra in 1931. Brief civil disorder associated with the elections of 1933 led to assistance being sought from the French National Gendarmerie, with a detachment resident in Andorra for two months under the command of René-Jules Baulard. The Andorran Police was reformed in the following year, with eleven soldiers appointed to supervisory roles. The force consisted of six Corporals, one for each parish (although there are currently seven parishes, there were only six until 1978), plus four junior staff officers to co-ordinate action, and a commander with the rank of major. It was the responsibility of the six corporals, each in his own parish, to be able to raise a fighting force from among the able-bodied men of the parish. Today a small, twelve-man ceremonial unit remains the only permanent section of the Sometent, but all able-bodied men remain technically available for military service, with a requirement for each family to have access to a firearm. A shotgun per household is unregulated. Rifles and pistols require a license. The army has not fought for more than 700 years, and its main responsibility is to present the flag of Andorra at official ceremonial functions.

However, in case of emergencies or natural disasters, the Sometent (an alarm) is called and all able-bodied men between 21 and 60 of Andorran nationality must serve. This is why all Andorrans, and especially the head of each house (usually the eldest able-bodied man of a house) should, by law, keep a rifle, even though the law also states that the police will offer a firearm in case of need. Andorra is a full member of the United Nations (UN), the Organization for Security and Co-operation in Europe (OSCE), and has a special agreement with the European Union (EU), it also has observer status at the World Trade Organization (WTO). On 16 October 2020, Andorra became the 190th member of the International Monetary Fund (IMF), during the COVID-19 pandemic. Military Andorra has a small army, which has historically been raised or reconstituted at various dates, but has never in modern times amounted to a standing army. The basic principle of Andorran defence is that all able-bodied men are available to fight if called upon by the sounding of the Sometent. Being a landlocked country, Andorra has no navy. Before World War I, Andorra maintained an armed force of about 600 part-time militiamen under the supervision of a Captain (Capità or Cap de Sometent) and a Lieutenant (Desener or Lloctinent del Capità). This body was not liable for service outside the principality and was commanded by two officials (veguers) appointed by France and the Bishop of Urgell. In the modern era, the army has consisted of a very small body of volunteers willing to undertake ceremonial duties. Uniforms and weaponry were handed down from generation to generation within families and communities. The army's role in internal security was largely taken over by the formation of the Police Corps of Andorra in 1931. Brief civil disorder associated with the elections of 1933 led to assistance being sought from the French National Gendarmerie, with a detachment resident in Andorra for two months under the command of René-Jules Baulard. The Andorran Police was reformed in the following year, with eleven soldiers appointed to supervisory roles. The force consisted of six Corporals, one for each parish (although there are currently seven parishes, there were only six until 1978), plus four junior staff officers to co-ordinate action, and a commander with the rank of major. It was the responsibility of the six corporals, each in his own parish, to be able to raise a fighting force from among the able-bodied men of the parish. Today a small, twelve-man ceremonial unit remains the only permanent section of the Sometent, but all able-bodied men remain technically available for military service, with a requirement for each family to have access to a firearm. A shotgun per household is unregulated. Rifles and pistols require a license. The army has not fought for more than 700 years, and its main responsibility is to present the flag of Andorra at official ceremonial functions.

According to Marc Forné Molné, Andorra's military budget is strictly from voluntary donations, and the availability of full-time volunteers. In more recent times there has only been a general emergency call to the popular army of Sometent during the floods of 1982 in the Catalan Pyrenees, where 12 citizens perished in Andorra, to help the population and establish a public order along with the Local Police units. Police Corps Andorra maintains a small but modern and well-equipped internal police force, with around 240 police officers supported by civilian assistants. The principal services supplied by the corps are uniformed community policing, criminal detection, border control, and traffic policing. There are also small specialist units including police dogs, mountain rescue, and a bomb disposal team. GIPA The Grup d'Intervenció Policia d'Andorra (GIPA) is a small special forces unit trained in counter-terrorism, and hostage recovery tasks. Although it is the closest in style to an active military force, it is part of the Police Corps, and not the army. As terrorist and hostage situations are a rare threat to the country, the GIPA is commonly assigned to prisoner escort duties, and at other times to routine policing. Fire brigade The Andorran Fire Brigade, with headquarters at Santa Coloma, operates from four modern fire stations, and has a staff of around 120 firefighters. The service is equipped with 16 heavy appliances (fire tenders, turntable ladders, and specialist four-wheel drive vehicles), four light support vehicles (cars and vans) and four ambulances. Historically, the families of the six ancient parishes of Andorra maintained local arrangements to assist each other in fighting fires. The first fire pump purchased by the government was acquired in 1943. Serious fires which lasted for two days in December 1959 led to calls for a permanent fire service, and the Andorran Fire Brigade was formed on 21 April 1961. The fire service maintains full-time cover with five fire crews on duty at any time: two at the brigade's headquarters in Santa Coloma, and one crew at each of the other three fire stations. Geography Parishes Andorra consists of seven parishes: Andorra la Vella Canillo Encamp Escaldes-Engordany La Massana Ordino Sant Julià de Lòria Physical geography Due to its location in the eastern Pyrenees mountain range, Andorra consists predominantly of rugged mountains, the highest being the Coma Pedrosa at , and the average elevation of Andorra is . These are dissected by three narrow valleys in a Y shape that combine into one as the main stream, the Gran Valira river, leaves the country for Spain (at Andorra's lowest point of ). Andorra's land area is . Environment Phytogeographically, Andorra belongs to the Atlantic European province of the Circumboreal Region within the Boreal Kingdom. According to the WWF, the territory of Andorra belongs to the ecoregion of Pyrenees conifer and mixed forests. Andorra had a 2018 Forest Landscape Integrity Index mean score of 4.45/10, ranking it 127th globally out of 172 countries.

According to Marc Forné Molné, Andorra's military budget is strictly from voluntary donations, and the availability of full-time volunteers. In more recent times there has only been a general emergency call to the popular army of Sometent during the floods of 1982 in the Catalan Pyrenees, where 12 citizens perished in Andorra, to help the population and establish a public order along with the Local Police units. Police Corps Andorra maintains a small but modern and well-equipped internal police force, with around 240 police officers supported by civilian assistants. The principal services supplied by the corps are uniformed community policing, criminal detection, border control, and traffic policing. There are also small specialist units including police dogs, mountain rescue, and a bomb disposal team. GIPA The Grup d'Intervenció Policia d'Andorra (GIPA) is a small special forces unit trained in counter-terrorism, and hostage recovery tasks. Although it is the closest in style to an active military force, it is part of the Police Corps, and not the army. As terrorist and hostage situations are a rare threat to the country, the GIPA is commonly assigned to prisoner escort duties, and at other times to routine policing. Fire brigade The Andorran Fire Brigade, with headquarters at Santa Coloma, operates from four modern fire stations, and has a staff of around 120 firefighters. The service is equipped with 16 heavy appliances (fire tenders, turntable ladders, and specialist four-wheel drive vehicles), four light support vehicles (cars and vans) and four ambulances. Historically, the families of the six ancient parishes of Andorra maintained local arrangements to assist each other in fighting fires. The first fire pump purchased by the government was acquired in 1943. Serious fires which lasted for two days in December 1959 led to calls for a permanent fire service, and the Andorran Fire Brigade was formed on 21 April 1961. The fire service maintains full-time cover with five fire crews on duty at any time: two at the brigade's headquarters in Santa Coloma, and one crew at each of the other three fire stations. Geography Parishes Andorra consists of seven parishes: Andorra la Vella Canillo Encamp Escaldes-Engordany La Massana Ordino Sant Julià de Lòria Physical geography Due to its location in the eastern Pyrenees mountain range, Andorra consists predominantly of rugged mountains, the highest being the Coma Pedrosa at , and the average elevation of Andorra is . These are dissected by three narrow valleys in a Y shape that combine into one as the main stream, the Gran Valira river, leaves the country for Spain (at Andorra's lowest point of ). Andorra's land area is . Environment Phytogeographically, Andorra belongs to the Atlantic European province of the Circumboreal Region within the Boreal Kingdom. According to the WWF, the territory of Andorra belongs to the ecoregion of Pyrenees conifer and mixed forests. Andorra had a 2018 Forest Landscape Integrity Index mean score of 4.45/10, ranking it 127th globally out of 172 countries.

According to Marc Forné Molné, Andorra's military budget is strictly from voluntary donations, and the availability of full-time volunteers. In more recent times there has only been a general emergency call to the popular army of Sometent during the floods of 1982 in the Catalan Pyrenees, where 12 citizens perished in Andorra, to help the population and establish a public order along with the Local Police units. Police Corps Andorra maintains a small but modern and well-equipped internal police force, with around 240 police officers supported by civilian assistants. The principal services supplied by the corps are uniformed community policing, criminal detection, border control, and traffic policing. There are also small specialist units including police dogs, mountain rescue, and a bomb disposal team. GIPA The Grup d'Intervenció Policia d'Andorra (GIPA) is a small special forces unit trained in counter-terrorism, and hostage recovery tasks. Although it is the closest in style to an active military force, it is part of the Police Corps, and not the army. As terrorist and hostage situations are a rare threat to the country, the GIPA is commonly assigned to prisoner escort duties, and at other times to routine policing. Fire brigade The Andorran Fire Brigade, with headquarters at Santa Coloma, operates from four modern fire stations, and has a staff of around 120 firefighters. The service is equipped with 16 heavy appliances (fire tenders, turntable ladders, and specialist four-wheel drive vehicles), four light support vehicles (cars and vans) and four ambulances. Historically, the families of the six ancient parishes of Andorra maintained local arrangements to assist each other in fighting fires. The first fire pump purchased by the government was acquired in 1943. Serious fires which lasted for two days in December 1959 led to calls for a permanent fire service, and the Andorran Fire Brigade was formed on 21 April 1961. The fire service maintains full-time cover with five fire crews on duty at any time: two at the brigade's headquarters in Santa Coloma, and one crew at each of the other three fire stations. Geography Parishes Andorra consists of seven parishes: Andorra la Vella Canillo Encamp Escaldes-Engordany La Massana Ordino Sant Julià de Lòria Physical geography Due to its location in the eastern Pyrenees mountain range, Andorra consists predominantly of rugged mountains, the highest being the Coma Pedrosa at , and the average elevation of Andorra is . These are dissected by three narrow valleys in a Y shape that combine into one as the main stream, the Gran Valira river, leaves the country for Spain (at Andorra's lowest point of ). Andorra's land area is . Environment Phytogeographically, Andorra belongs to the Atlantic European province of the Circumboreal Region within the Boreal Kingdom. According to the WWF, the territory of Andorra belongs to the ecoregion of Pyrenees conifer and mixed forests. Andorra had a 2018 Forest Landscape Integrity Index mean score of 4.45/10, ranking it 127th globally out of 172 countries.

Important Bird Area The whole country has been recognised as a single Important Bird Area (IBA) by BirdLife International, because it is important for forest and mountain birds and supports populations of red-billed choughs, citril finches and rock buntings. Climate Andorra has alpine, continental and oceanic climates, depending on altitude. Its higher elevation means there is, on average, more snow in winter and it is slightly cooler in summer. The diversity of landmarks, the different orientation of the valleys and the irregularity relief typical of the Mediterranean climates make the country have a great diversity of microclimates that hinder the general dominance of the high mountain climate. The great differences of altitude in the minimum and maximum points, together with the influence of a Mediterranean climate, develop the climate of the Andorran Pyrenees. When in precipitation, a global model characterized by convective and abundant rains can be defined during spring and summer, which can last until autumn (May, June and August are usually the rainiest months). In winter, however, it is less rainy, except in the highlands, subject to the influence of fronts from the Atlantic, which explains the great amount of snowfall in the Andorran mountains. The temperature regime is characterized, broadly, by a temperate summer and a long and cold winter, in accordance with the mountainous condition of the Principality. Economy Tourism, the mainstay of Andorra's tiny, well-to-do economy, accounts for roughly 80% of GDP. An estimated 10.2 million tourists visit annually, attracted by Andorra's duty-free status and by its summer and winter resorts. One of the main sources of income in Andorra is tourism from ski resorts which total over of ski ground. The sport brings in over 7 million visitors annually and an estimated 340 million euros per year, sustaining 2,000 direct and 10,000 indirect jobs at present since 2007. The banking sector, with its tax haven status, also contributes substantially to the economy with revenues raised exclusively through import tariffs (the financial and insurance sector accounts for approximately 19% of GDP). However, during the European sovereign-debt crisis of the 21st century, the tourist industry suffered a decline, partly caused by a drop in the prices of goods in Spain, undercutting duty-free shopping and increasing unemployment. On 1 January 2012, a business tax of 10% was introduced, followed by a sales tax of 2% a year later, which raised just over 14 million euros in its first quarter. Agricultural production is limited; only 1.7% of the land is arable, and most food has to be imported. Some tobacco is grown locally. The principal livestock activity is domestic sheep raising. Manufacturing output consists mainly of cigarettes, cigars, and furniture. Andorra's natural resources include hydroelectric power, mineral water, timber, iron ore, and lead. Andorra is not a member of the European Union, but enjoys a special relationship with it, such as being treated as an EU member for trade in manufactured goods (no tariffs) and as a non-EU member for agricultural products.

Important Bird Area The whole country has been recognised as a single Important Bird Area (IBA) by BirdLife International, because it is important for forest and mountain birds and supports populations of red-billed choughs, citril finches and rock buntings. Climate Andorra has alpine, continental and oceanic climates, depending on altitude. Its higher elevation means there is, on average, more snow in winter and it is slightly cooler in summer. The diversity of landmarks, the different orientation of the valleys and the irregularity relief typical of the Mediterranean climates make the country have a great diversity of microclimates that hinder the general dominance of the high mountain climate. The great differences of altitude in the minimum and maximum points, together with the influence of a Mediterranean climate, develop the climate of the Andorran Pyrenees. When in precipitation, a global model characterized by convective and abundant rains can be defined during spring and summer, which can last until autumn (May, June and August are usually the rainiest months). In winter, however, it is less rainy, except in the highlands, subject to the influence of fronts from the Atlantic, which explains the great amount of snowfall in the Andorran mountains. The temperature regime is characterized, broadly, by a temperate summer and a long and cold winter, in accordance with the mountainous condition of the Principality. Economy Tourism, the mainstay of Andorra's tiny, well-to-do economy, accounts for roughly 80% of GDP. An estimated 10.2 million tourists visit annually, attracted by Andorra's duty-free status and by its summer and winter resorts. One of the main sources of income in Andorra is tourism from ski resorts which total over of ski ground. The sport brings in over 7 million visitors annually and an estimated 340 million euros per year, sustaining 2,000 direct and 10,000 indirect jobs at present since 2007. The banking sector, with its tax haven status, also contributes substantially to the economy with revenues raised exclusively through import tariffs (the financial and insurance sector accounts for approximately 19% of GDP). However, during the European sovereign-debt crisis of the 21st century, the tourist industry suffered a decline, partly caused by a drop in the prices of goods in Spain, undercutting duty-free shopping and increasing unemployment. On 1 January 2012, a business tax of 10% was introduced, followed by a sales tax of 2% a year later, which raised just over 14 million euros in its first quarter. Agricultural production is limited; only 1.7% of the land is arable, and most food has to be imported. Some tobacco is grown locally. The principal livestock activity is domestic sheep raising. Manufacturing output consists mainly of cigarettes, cigars, and furniture. Andorra's natural resources include hydroelectric power, mineral water, timber, iron ore, and lead. Andorra is not a member of the European Union, but enjoys a special relationship with it, such as being treated as an EU member for trade in manufactured goods (no tariffs) and as a non-EU member for agricultural products.

Important Bird Area The whole country has been recognised as a single Important Bird Area (IBA) by BirdLife International, because it is important for forest and mountain birds and supports populations of red-billed choughs, citril finches and rock buntings. Climate Andorra has alpine, continental and oceanic climates, depending on altitude. Its higher elevation means there is, on average, more snow in winter and it is slightly cooler in summer. The diversity of landmarks, the different orientation of the valleys and the irregularity relief typical of the Mediterranean climates make the country have a great diversity of microclimates that hinder the general dominance of the high mountain climate. The great differences of altitude in the minimum and maximum points, together with the influence of a Mediterranean climate, develop the climate of the Andorran Pyrenees. When in precipitation, a global model characterized by convective and abundant rains can be defined during spring and summer, which can last until autumn (May, June and August are usually the rainiest months). In winter, however, it is less rainy, except in the highlands, subject to the influence of fronts from the Atlantic, which explains the great amount of snowfall in the Andorran mountains. The temperature regime is characterized, broadly, by a temperate summer and a long and cold winter, in accordance with the mountainous condition of the Principality. Economy Tourism, the mainstay of Andorra's tiny, well-to-do economy, accounts for roughly 80% of GDP. An estimated 10.2 million tourists visit annually, attracted by Andorra's duty-free status and by its summer and winter resorts. One of the main sources of income in Andorra is tourism from ski resorts which total over of ski ground. The sport brings in over 7 million visitors annually and an estimated 340 million euros per year, sustaining 2,000 direct and 10,000 indirect jobs at present since 2007. The banking sector, with its tax haven status, also contributes substantially to the economy with revenues raised exclusively through import tariffs (the financial and insurance sector accounts for approximately 19% of GDP). However, during the European sovereign-debt crisis of the 21st century, the tourist industry suffered a decline, partly caused by a drop in the prices of goods in Spain, undercutting duty-free shopping and increasing unemployment. On 1 January 2012, a business tax of 10% was introduced, followed by a sales tax of 2% a year later, which raised just over 14 million euros in its first quarter. Agricultural production is limited; only 1.7% of the land is arable, and most food has to be imported. Some tobacco is grown locally. The principal livestock activity is domestic sheep raising. Manufacturing output consists mainly of cigarettes, cigars, and furniture. Andorra's natural resources include hydroelectric power, mineral water, timber, iron ore, and lead. Andorra is not a member of the European Union, but enjoys a special relationship with it, such as being treated as an EU member for trade in manufactured goods (no tariffs) and as a non-EU member for agricultural products.

Andorra lacked a currency of its own and used both the French franc and the Spanish peseta in banking transactions until 31 December 1999, when both currencies were replaced by the EU's single currency, the euro. Coins and notes of both the franc and the peseta remained legal tender in Andorra until 31 December 2002. Andorra negotiated to issue its own euro coins, beginning in 2014. Andorra has historically had one of the world's lowest unemployment rates. In 2019, it stood at 2%. On 31 May 2013, it was announced that Andorra intended to legislate for the introduction of an income tax by the end of June, against a background of increasing dissatisfaction with the existence of tax havens among EU members. The announcement was made following a meeting in Paris between the Head of Government Antoni Martí and the French President and Prince of Andorra François Hollande. Hollande welcomed the move as part of a process of Andorra "bringing its taxation in line with international standards". By the mid-2010s, the financial system comprised five banking groups, one specialised credit entity, eight investment undertaking management entities, three asset management companies, and 29 insurance companies, 14 of which are branches of foreign insurance companies authorised to operate in the principality. Demographics Population The population of Andorra is estimated at (). The Andorrans are a Romance ethnic group of originally Catalan descent. The population has grown from 5,000 in 1900. Two-thirds of residents lack Andorran nationality and do not have the right to vote in communal elections. Moreover, they are not allowed to be elected as prime minister or to own more than 33% of the capital stock of a privately held company. Languages The historic and official language is Catalan, a Romance language. The Andorran government encourages the use of Catalan. It funds a Commission for Catalan Toponymy in Andorra (Catalan: ), and provides free Catalan classes to assist immigrants. Andorran television and radio stations use Catalan. Because of immigration, historical links, and close geographic proximity, Spanish, Portuguese and French are commonly spoken. Most Andorran residents can speak one or more of these, in addition to Catalan. English is less commonly spoken among the general population, though it is understood to varying degrees in the major tourist resorts. Andorra is one of only four European countries (together with France, Monaco, and Turkey) that have never signed the Council of Europe Framework Convention on National Minorities. According to mother tongue percentage statistics by the Andorran Government released in 2018 the principality has the following: Religion The population of Andorra is predominantly (88.2%) Catholic. Their patron saint is Our Lady of Meritxell. There are also members of various Protestant denominations. There are also small numbers of Muslims, Hindus, and Bahá'ís, and roughly 100 Jews. (See History of the Jews in Andorra.) Largest cities Education Schools Children between the ages of 6 and 16 are required by law to have full-time education.

Andorra lacked a currency of its own and used both the French franc and the Spanish peseta in banking transactions until 31 December 1999, when both currencies were replaced by the EU's single currency, the euro. Coins and notes of both the franc and the peseta remained legal tender in Andorra until 31 December 2002. Andorra negotiated to issue its own euro coins, beginning in 2014. Andorra has historically had one of the world's lowest unemployment rates. In 2019, it stood at 2%. On 31 May 2013, it was announced that Andorra intended to legislate for the introduction of an income tax by the end of June, against a background of increasing dissatisfaction with the existence of tax havens among EU members. The announcement was made following a meeting in Paris between the Head of Government Antoni Martí and the French President and Prince of Andorra François Hollande. Hollande welcomed the move as part of a process of Andorra "bringing its taxation in line with international standards". By the mid-2010s, the financial system comprised five banking groups, one specialised credit entity, eight investment undertaking management entities, three asset management companies, and 29 insurance companies, 14 of which are branches of foreign insurance companies authorised to operate in the principality. Demographics Population The population of Andorra is estimated at (). The Andorrans are a Romance ethnic group of originally Catalan descent. The population has grown from 5,000 in 1900. Two-thirds of residents lack Andorran nationality and do not have the right to vote in communal elections. Moreover, they are not allowed to be elected as prime minister or to own more than 33% of the capital stock of a privately held company. Languages The historic and official language is Catalan, a Romance language. The Andorran government encourages the use of Catalan. It funds a Commission for Catalan Toponymy in Andorra (Catalan: ), and provides free Catalan classes to assist immigrants. Andorran television and radio stations use Catalan. Because of immigration, historical links, and close geographic proximity, Spanish, Portuguese and French are commonly spoken. Most Andorran residents can speak one or more of these, in addition to Catalan. English is less commonly spoken among the general population, though it is understood to varying degrees in the major tourist resorts. Andorra is one of only four European countries (together with France, Monaco, and Turkey) that have never signed the Council of Europe Framework Convention on National Minorities. According to mother tongue percentage statistics by the Andorran Government released in 2018 the principality has the following: Religion The population of Andorra is predominantly (88.2%) Catholic. Their patron saint is Our Lady of Meritxell. There are also members of various Protestant denominations. There are also small numbers of Muslims, Hindus, and Bahá'ís, and roughly 100 Jews. (See History of the Jews in Andorra.) Largest cities Education Schools Children between the ages of 6 and 16 are required by law to have full-time education.

Andorra lacked a currency of its own and used both the French franc and the Spanish peseta in banking transactions until 31 December 1999, when both currencies were replaced by the EU's single currency, the euro. Coins and notes of both the franc and the peseta remained legal tender in Andorra until 31 December 2002. Andorra negotiated to issue its own euro coins, beginning in 2014. Andorra has historically had one of the world's lowest unemployment rates. In 2019, it stood at 2%. On 31 May 2013, it was announced that Andorra intended to legislate for the introduction of an income tax by the end of June, against a background of increasing dissatisfaction with the existence of tax havens among EU members. The announcement was made following a meeting in Paris between the Head of Government Antoni Martí and the French President and Prince of Andorra François Hollande. Hollande welcomed the move as part of a process of Andorra "bringing its taxation in line with international standards". By the mid-2010s, the financial system comprised five banking groups, one specialised credit entity, eight investment undertaking management entities, three asset management companies, and 29 insurance companies, 14 of which are branches of foreign insurance companies authorised to operate in the principality. Demographics Population The population of Andorra is estimated at (). The Andorrans are a Romance ethnic group of originally Catalan descent. The population has grown from 5,000 in 1900. Two-thirds of residents lack Andorran nationality and do not have the right to vote in communal elections. Moreover, they are not allowed to be elected as prime minister or to own more than 33% of the capital stock of a privately held company. Languages The historic and official language is Catalan, a Romance language. The Andorran government encourages the use of Catalan. It funds a Commission for Catalan Toponymy in Andorra (Catalan: ), and provides free Catalan classes to assist immigrants. Andorran television and radio stations use Catalan. Because of immigration, historical links, and close geographic proximity, Spanish, Portuguese and French are commonly spoken. Most Andorran residents can speak one or more of these, in addition to Catalan. English is less commonly spoken among the general population, though it is understood to varying degrees in the major tourist resorts. Andorra is one of only four European countries (together with France, Monaco, and Turkey) that have never signed the Council of Europe Framework Convention on National Minorities. According to mother tongue percentage statistics by the Andorran Government released in 2018 the principality has the following: Religion The population of Andorra is predominantly (88.2%) Catholic. Their patron saint is Our Lady of Meritxell. There are also members of various Protestant denominations. There are also small numbers of Muslims, Hindus, and Bahá'ís, and roughly 100 Jews. (See History of the Jews in Andorra.) Largest cities Education Schools Children between the ages of 6 and 16 are required by law to have full-time education.

Education up to secondary level is provided free of charge by the government. There are three systems of school, Andorran, French and Spanish, which use Catalan, French and Spanish languages respectively, as the main language of instruction. Parents may choose which system their children attend. All schools are built and maintained by Andorran authorities, but teachers in the French and Spanish schools are paid for the most part by France and Spain. 39% of Andorran children attend Andorran schools, 33% attend French schools, and 28% Spanish schools. University of Andorra The Universitat d'Andorra (UdA) is the state public university and is the only university in Andorra. It was established in 1997. The university provides first-level degrees in nursing, computer science, business administration, and educational sciences, in addition to higher professional education courses. The only two graduate schools in Andorra are the Nursing School and the School of Computer Science, the latter having a PhD programme. Virtual Studies Centre The geographical complexity of the country as well as the small number of students prevents the University of Andorra from developing a full academic programme, and it serves principally as a centre for virtual studies, connected to Spanish and French universities. The Virtual Studies Centre (Centre d'Estudis Virtuals) at the university runs approximately 20 different academic degrees at both undergraduate and postgraduate levels in fields including tourism, law, Catalan philology, humanities, psychology, political sciences, audiovisual communication, telecommunications engineering, and East Asia studies. The centre also runs various postgraduate programmes and continuing-education courses for professionals. Transport Until the 20th century, Andorra had very limited transport links to the outside world, and development of the country was affected by its physical isolation. Even now, the nearest major airports at Toulouse and Barcelona are both three hours' drive from Andorra. Andorra has a road network of , of which is unpaved. The two main roads out of Andorra la Vella are the CG-1 to the Spanish border near Sant Julià de Lòria, and the CG-2 to the French border via the Envalira Tunnel near El Pas de la Casa. Bus services cover all metropolitan areas and many rural communities, with services on most major routes running half-hourly or more frequently during peak travel times. There are frequent long-distance bus services from Andorra to Barcelona and Toulouse, plus a daily tour from the former city. Bus services mostly are run by private companies, but some local ones are operated by the government. There are no airports for fixed-wing aircraft within Andorra's borders but there are, however, heliports in La Massana (Camí Heliport), Arinsal and Escaldes-Engordany with commercial helicopter services and an airport located in the neighbouring Spanish comarca of Alt Urgell, south of the Andorran-Spanish border. Since July 2015, Andorra–La Seu d'Urgell Airport has operated commercial flights to Madrid and Palma de Mallorca, and is the main hub for Air Andorra and Andorra Airlines. As of 11 July 2018, there are no regular commercial flights at the airport.

Education up to secondary level is provided free of charge by the government. There are three systems of school, Andorran, French and Spanish, which use Catalan, French and Spanish languages respectively, as the main language of instruction. Parents may choose which system their children attend. All schools are built and maintained by Andorran authorities, but teachers in the French and Spanish schools are paid for the most part by France and Spain. 39% of Andorran children attend Andorran schools, 33% attend French schools, and 28% Spanish schools. University of Andorra The Universitat d'Andorra (UdA) is the state public university and is the only university in Andorra. It was established in 1997. The university provides first-level degrees in nursing, computer science, business administration, and educational sciences, in addition to higher professional education courses. The only two graduate schools in Andorra are the Nursing School and the School of Computer Science, the latter having a PhD programme. Virtual Studies Centre The geographical complexity of the country as well as the small number of students prevents the University of Andorra from developing a full academic programme, and it serves principally as a centre for virtual studies, connected to Spanish and French universities. The Virtual Studies Centre (Centre d'Estudis Virtuals) at the university runs approximately 20 different academic degrees at both undergraduate and postgraduate levels in fields including tourism, law, Catalan philology, humanities, psychology, political sciences, audiovisual communication, telecommunications engineering, and East Asia studies. The centre also runs various postgraduate programmes and continuing-education courses for professionals. Transport Until the 20th century, Andorra had very limited transport links to the outside world, and development of the country was affected by its physical isolation. Even now, the nearest major airports at Toulouse and Barcelona are both three hours' drive from Andorra. Andorra has a road network of , of which is unpaved. The two main roads out of Andorra la Vella are the CG-1 to the Spanish border near Sant Julià de Lòria, and the CG-2 to the French border via the Envalira Tunnel near El Pas de la Casa. Bus services cover all metropolitan areas and many rural communities, with services on most major routes running half-hourly or more frequently during peak travel times. There are frequent long-distance bus services from Andorra to Barcelona and Toulouse, plus a daily tour from the former city. Bus services mostly are run by private companies, but some local ones are operated by the government. There are no airports for fixed-wing aircraft within Andorra's borders but there are, however, heliports in La Massana (Camí Heliport), Arinsal and Escaldes-Engordany with commercial helicopter services and an airport located in the neighbouring Spanish comarca of Alt Urgell, south of the Andorran-Spanish border. Since July 2015, Andorra–La Seu d'Urgell Airport has operated commercial flights to Madrid and Palma de Mallorca, and is the main hub for Air Andorra and Andorra Airlines. As of 11 July 2018, there are no regular commercial flights at the airport.

Education up to secondary level is provided free of charge by the government. There are three systems of school, Andorran, French and Spanish, which use Catalan, French and Spanish languages respectively, as the main language of instruction. Parents may choose which system their children attend. All schools are built and maintained by Andorran authorities, but teachers in the French and Spanish schools are paid for the most part by France and Spain. 39% of Andorran children attend Andorran schools, 33% attend French schools, and 28% Spanish schools. University of Andorra The Universitat d'Andorra (UdA) is the state public university and is the only university in Andorra. It was established in 1997. The university provides first-level degrees in nursing, computer science, business administration, and educational sciences, in addition to higher professional education courses. The only two graduate schools in Andorra are the Nursing School and the School of Computer Science, the latter having a PhD programme. Virtual Studies Centre The geographical complexity of the country as well as the small number of students prevents the University of Andorra from developing a full academic programme, and it serves principally as a centre for virtual studies, connected to Spanish and French universities. The Virtual Studies Centre (Centre d'Estudis Virtuals) at the university runs approximately 20 different academic degrees at both undergraduate and postgraduate levels in fields including tourism, law, Catalan philology, humanities, psychology, political sciences, audiovisual communication, telecommunications engineering, and East Asia studies. The centre also runs various postgraduate programmes and continuing-education courses for professionals. Transport Until the 20th century, Andorra had very limited transport links to the outside world, and development of the country was affected by its physical isolation. Even now, the nearest major airports at Toulouse and Barcelona are both three hours' drive from Andorra. Andorra has a road network of , of which is unpaved. The two main roads out of Andorra la Vella are the CG-1 to the Spanish border near Sant Julià de Lòria, and the CG-2 to the French border via the Envalira Tunnel near El Pas de la Casa. Bus services cover all metropolitan areas and many rural communities, with services on most major routes running half-hourly or more frequently during peak travel times. There are frequent long-distance bus services from Andorra to Barcelona and Toulouse, plus a daily tour from the former city. Bus services mostly are run by private companies, but some local ones are operated by the government. There are no airports for fixed-wing aircraft within Andorra's borders but there are, however, heliports in La Massana (Camí Heliport), Arinsal and Escaldes-Engordany with commercial helicopter services and an airport located in the neighbouring Spanish comarca of Alt Urgell, south of the Andorran-Spanish border. Since July 2015, Andorra–La Seu d'Urgell Airport has operated commercial flights to Madrid and Palma de Mallorca, and is the main hub for Air Andorra and Andorra Airlines. As of 11 July 2018, there are no regular commercial flights at the airport.

Nearby airports located in Spain and France provide access to international flights for the principality. The nearest airports are at Perpignan, France ( from Andorra) and Lleida, Spain ( from Andorra). The largest nearby airports are at Toulouse, France ( from Andorra) and Barcelona, Spain ( from Andorra). There are hourly bus services from both Barcelona and Toulouse airports to Andorra. The nearest railway station is Andorre-L'Hospitalet station east of Andorra which is on the -gauge line from Latour-de-Carol () southeast of Andorra, to Toulouse and on to Paris by the French high-speed trains. This line is operated by the SNCF. Latour-de-Carol has a scenic trainline to Villefranche-de-Conflent, as well as the SNCF's gauge line connecting to Perpignan, and the Renfe's -gauge line to Barcelona. There are also direct Intercités de Nuit trains between L'Hospitalet-près-l'Andorre and Paris on certain dates. Media and telecommunications In Andorra, mobile and fixed telephone and internet services are operated exclusively by the Andorran national telecommunications company, Andorra Telecom. The same company also manages the technical infrastructure for national broadcasting of digital television and radio. In 2010, Andorra became the first country to provide a direct optical fiber link to all homes (FTTH) and businesses. The first commercial radio station to broadcast was Radio Andorra, which was active from 1939 to 1981. On 12 October 1989, the General Council established radio and television as essential public services creating and managing the entity ORTA, becoming on 13 April 2000, in the public company Ràdio i Televisió d'Andorra (RTVA). In 1990, the public radio was founded on the Radio Nacional d'Andorra. As an autochthonous television channel, there is only the national public television network Andorra Televisió, created in 1995. Additional TV and radio stations from Spain and France are available via digital terrestrial television and IPTV. There are three national newspapers, Diari d'Andorra, El Periòdic d'Andorra, and Bondia as well as several local newspapers. The history of the Andorran press begins in the period between 1917 and 1937 with the appearance of several periodicals papers such as Les Valls d'Andorra (1917), Nova Andorra (1932) and Andorra Agrícola (1933). In 1974, the Poble Andorrà became the first regular newspaper in Andorra. There is also an amateur radio society and news agency ANA with independent management. Culture Andorra is home to folk dances like the contrapàs and marratxa, which survive in Sant Julià de Lòria especially. Andorran folk music has similarities to the music of its neighbours, but is especially Catalan in character, especially in the presence of dances such as the sardana. Other Andorran folk dances include contrapàs in Andorra la Vella and Saint Anne's dance in Escaldes-Engordany. Andorra's national holiday is Our Lady of Meritxell Day, 8 September.

Nearby airports located in Spain and France provide access to international flights for the principality. The nearest airports are at Perpignan, France ( from Andorra) and Lleida, Spain ( from Andorra). The largest nearby airports are at Toulouse, France ( from Andorra) and Barcelona, Spain ( from Andorra). There are hourly bus services from both Barcelona and Toulouse airports to Andorra. The nearest railway station is Andorre-L'Hospitalet station east of Andorra which is on the -gauge line from Latour-de-Carol () southeast of Andorra, to Toulouse and on to Paris by the French high-speed trains. This line is operated by the SNCF. Latour-de-Carol has a scenic trainline to Villefranche-de-Conflent, as well as the SNCF's gauge line connecting to Perpignan, and the Renfe's -gauge line to Barcelona. There are also direct Intercités de Nuit trains between L'Hospitalet-près-l'Andorre and Paris on certain dates. Media and telecommunications In Andorra, mobile and fixed telephone and internet services are operated exclusively by the Andorran national telecommunications company, Andorra Telecom. The same company also manages the technical infrastructure for national broadcasting of digital television and radio. In 2010, Andorra became the first country to provide a direct optical fiber link to all homes (FTTH) and businesses. The first commercial radio station to broadcast was Radio Andorra, which was active from 1939 to 1981. On 12 October 1989, the General Council established radio and television as essential public services creating and managing the entity ORTA, becoming on 13 April 2000, in the public company Ràdio i Televisió d'Andorra (RTVA). In 1990, the public radio was founded on the Radio Nacional d'Andorra. As an autochthonous television channel, there is only the national public television network Andorra Televisió, created in 1995. Additional TV and radio stations from Spain and France are available via digital terrestrial television and IPTV. There are three national newspapers, Diari d'Andorra, El Periòdic d'Andorra, and Bondia as well as several local newspapers. The history of the Andorran press begins in the period between 1917 and 1937 with the appearance of several periodicals papers such as Les Valls d'Andorra (1917), Nova Andorra (1932) and Andorra Agrícola (1933). In 1974, the Poble Andorrà became the first regular newspaper in Andorra. There is also an amateur radio society and news agency ANA with independent management. Culture Andorra is home to folk dances like the contrapàs and marratxa, which survive in Sant Julià de Lòria especially. Andorran folk music has similarities to the music of its neighbours, but is especially Catalan in character, especially in the presence of dances such as the sardana. Other Andorran folk dances include contrapàs in Andorra la Vella and Saint Anne's dance in Escaldes-Engordany. Andorra's national holiday is Our Lady of Meritxell Day, 8 September.

Nearby airports located in Spain and France provide access to international flights for the principality. The nearest airports are at Perpignan, France ( from Andorra) and Lleida, Spain ( from Andorra). The largest nearby airports are at Toulouse, France ( from Andorra) and Barcelona, Spain ( from Andorra). There are hourly bus services from both Barcelona and Toulouse airports to Andorra. The nearest railway station is Andorre-L'Hospitalet station east of Andorra which is on the -gauge line from Latour-de-Carol () southeast of Andorra, to Toulouse and on to Paris by the French high-speed trains. This line is operated by the SNCF. Latour-de-Carol has a scenic trainline to Villefranche-de-Conflent, as well as the SNCF's gauge line connecting to Perpignan, and the Renfe's -gauge line to Barcelona. There are also direct Intercités de Nuit trains between L'Hospitalet-près-l'Andorre and Paris on certain dates. Media and telecommunications In Andorra, mobile and fixed telephone and internet services are operated exclusively by the Andorran national telecommunications company, Andorra Telecom. The same company also manages the technical infrastructure for national broadcasting of digital television and radio. In 2010, Andorra became the first country to provide a direct optical fiber link to all homes (FTTH) and businesses. The first commercial radio station to broadcast was Radio Andorra, which was active from 1939 to 1981. On 12 October 1989, the General Council established radio and television as essential public services creating and managing the entity ORTA, becoming on 13 April 2000, in the public company Ràdio i Televisió d'Andorra (RTVA). In 1990, the public radio was founded on the Radio Nacional d'Andorra. As an autochthonous television channel, there is only the national public television network Andorra Televisió, created in 1995. Additional TV and radio stations from Spain and France are available via digital terrestrial television and IPTV. There are three national newspapers, Diari d'Andorra, El Periòdic d'Andorra, and Bondia as well as several local newspapers. The history of the Andorran press begins in the period between 1917 and 1937 with the appearance of several periodicals papers such as Les Valls d'Andorra (1917), Nova Andorra (1932) and Andorra Agrícola (1933). In 1974, the Poble Andorrà became the first regular newspaper in Andorra. There is also an amateur radio society and news agency ANA with independent management. Culture Andorra is home to folk dances like the contrapàs and marratxa, which survive in Sant Julià de Lòria especially. Andorran folk music has similarities to the music of its neighbours, but is especially Catalan in character, especially in the presence of dances such as the sardana. Other Andorran folk dances include contrapàs in Andorra la Vella and Saint Anne's dance in Escaldes-Engordany. Andorra's national holiday is Our Lady of Meritxell Day, 8 September.

Among the more important festivals and traditions are the Canólich Gathering in May, the Roser d'Ordino in July, the Meritxell Day (National Day of Andorra), the Andorra la Vella Fair, the Sant Jordi Day, the Santa Llúcia Fair, the Festivity from La Candelera to Canillo, the Carnival of Encamp, the sung of caramelles, the Festivity of Sant Esteve and the Festa del Poble. Andorra participated regularly in the Eurovision Song Contest between 2004 and 2009, being the only participating country presenting songs in Catalan. In popular folklore, the best-known Andorran legends are the legend of Charlemagne, according to which this Frankish King would have founded the country, the White Lady of Auvinyà, the Buner d'Ordino, the legend of Engolasters Lake and the legend of Our Lady of Meritxell. Andorran gastronomy is mainly Catalan, although it has also adopted other elements of French and Italian cuisines. The cuisine of the country has similar characteristics with the neighbours of the Cerdanya and the Alt Urgell, with whom it has a strong cultural ties. Andorra's cuisine is marked by its nature as mountain valleys. Typical dishes of the country are the quince all-i-oli, the duck with winter pear, the lamb in the oven with nuts, pork civet, the massegada cake, the escarole with pear trees, duck confit and mushrooms, escudella, spinach with raisins and pine nuts, jelly marmalade, stuffed murgues (mushrooms) with pork, dandelion salad and the Andorran trout of river. To drink, the mulled wine and beer are also popular. Some of the dishes are very common in the mountainous regions of Catalonia, such as trinxat, embotits, cooked snails, rice with mushrooms, mountain rice and mató. Pre-Romanesque and Romanesque art are one of the most important artistic manifestations and characteristics of the Principality. The Romanesque one allows to know the formation of the parochial communities, the relations of (social and political) power and the national culture. There are a total of forty Romanesque churches that stand out as being small austere ornamentation constructions, as well as bridges, fortresses and manor houses of the same period. Summer solstice fire festivals in the Pyrenees was included as UNESCO Intangible cultural heritage in 2015. Also the Madriu-Perafita-Claror Valley became Andorra's first, and to date its only, UNESCO World Heritage Site in 2004, with a small extension in 2006. Sports Andorra is famous for the practice of winter sports. Andorra has the largest territory of ski slopes in the Pyrenees (3100 hectares and about 350 km of slopes) and two ski resorts. Grandvalira is the largest and most popular resort. Other popular sports played in Andorra include football, rugby union, basketball, and roller hockey. For roller hockey, Andorra usually plays in CERH Euro Cup and in FIRS Roller Hockey World Cup. In 2011, Andorra was the host country to the 2011 European League Final Eight. The country is represented in association football by the Andorra national football team. The team gained its first competitive win in a European Championship qualifier on 11 October 2019, against Moldova.

Among the more important festivals and traditions are the Canólich Gathering in May, the Roser d'Ordino in July, the Meritxell Day (National Day of Andorra), the Andorra la Vella Fair, the Sant Jordi Day, the Santa Llúcia Fair, the Festivity from La Candelera to Canillo, the Carnival of Encamp, the sung of caramelles, the Festivity of Sant Esteve and the Festa del Poble. Andorra participated regularly in the Eurovision Song Contest between 2004 and 2009, being the only participating country presenting songs in Catalan. In popular folklore, the best-known Andorran legends are the legend of Charlemagne, according to which this Frankish King would have founded the country, the White Lady of Auvinyà, the Buner d'Ordino, the legend of Engolasters Lake and the legend of Our Lady of Meritxell. Andorran gastronomy is mainly Catalan, although it has also adopted other elements of French and Italian cuisines. The cuisine of the country has similar characteristics with the neighbours of the Cerdanya and the Alt Urgell, with whom it has a strong cultural ties. Andorra's cuisine is marked by its nature as mountain valleys. Typical dishes of the country are the quince all-i-oli, the duck with winter pear, the lamb in the oven with nuts, pork civet, the massegada cake, the escarole with pear trees, duck confit and mushrooms, escudella, spinach with raisins and pine nuts, jelly marmalade, stuffed murgues (mushrooms) with pork, dandelion salad and the Andorran trout of river. To drink, the mulled wine and beer are also popular. Some of the dishes are very common in the mountainous regions of Catalonia, such as trinxat, embotits, cooked snails, rice with mushrooms, mountain rice and mató. Pre-Romanesque and Romanesque art are one of the most important artistic manifestations and characteristics of the Principality. The Romanesque one allows to know the formation of the parochial communities, the relations of (social and political) power and the national culture. There are a total of forty Romanesque churches that stand out as being small austere ornamentation constructions, as well as bridges, fortresses and manor houses of the same period. Summer solstice fire festivals in the Pyrenees was included as UNESCO Intangible cultural heritage in 2015. Also the Madriu-Perafita-Claror Valley became Andorra's first, and to date its only, UNESCO World Heritage Site in 2004, with a small extension in 2006. Sports Andorra is famous for the practice of winter sports. Andorra has the largest territory of ski slopes in the Pyrenees (3100 hectares and about 350 km of slopes) and two ski resorts. Grandvalira is the largest and most popular resort. Other popular sports played in Andorra include football, rugby union, basketball, and roller hockey. For roller hockey, Andorra usually plays in CERH Euro Cup and in FIRS Roller Hockey World Cup. In 2011, Andorra was the host country to the 2011 European League Final Eight. The country is represented in association football by the Andorra national football team. The team gained its first competitive win in a European Championship qualifier on 11 October 2019, against Moldova.

Among the more important festivals and traditions are the Canólich Gathering in May, the Roser d'Ordino in July, the Meritxell Day (National Day of Andorra), the Andorra la Vella Fair, the Sant Jordi Day, the Santa Llúcia Fair, the Festivity from La Candelera to Canillo, the Carnival of Encamp, the sung of caramelles, the Festivity of Sant Esteve and the Festa del Poble. Andorra participated regularly in the Eurovision Song Contest between 2004 and 2009, being the only participating country presenting songs in Catalan. In popular folklore, the best-known Andorran legends are the legend of Charlemagne, according to which this Frankish King would have founded the country, the White Lady of Auvinyà, the Buner d'Ordino, the legend of Engolasters Lake and the legend of Our Lady of Meritxell. Andorran gastronomy is mainly Catalan, although it has also adopted other elements of French and Italian cuisines. The cuisine of the country has similar characteristics with the neighbours of the Cerdanya and the Alt Urgell, with whom it has a strong cultural ties. Andorra's cuisine is marked by its nature as mountain valleys. Typical dishes of the country are the quince all-i-oli, the duck with winter pear, the lamb in the oven with nuts, pork civet, the massegada cake, the escarole with pear trees, duck confit and mushrooms, escudella, spinach with raisins and pine nuts, jelly marmalade, stuffed murgues (mushrooms) with pork, dandelion salad and the Andorran trout of river. To drink, the mulled wine and beer are also popular. Some of the dishes are very common in the mountainous regions of Catalonia, such as trinxat, embotits, cooked snails, rice with mushrooms, mountain rice and mató. Pre-Romanesque and Romanesque art are one of the most important artistic manifestations and characteristics of the Principality. The Romanesque one allows to know the formation of the parochial communities, the relations of (social and political) power and the national culture. There are a total of forty Romanesque churches that stand out as being small austere ornamentation constructions, as well as bridges, fortresses and manor houses of the same period. Summer solstice fire festivals in the Pyrenees was included as UNESCO Intangible cultural heritage in 2015. Also the Madriu-Perafita-Claror Valley became Andorra's first, and to date its only, UNESCO World Heritage Site in 2004, with a small extension in 2006. Sports Andorra is famous for the practice of winter sports. Andorra has the largest territory of ski slopes in the Pyrenees (3100 hectares and about 350 km of slopes) and two ski resorts. Grandvalira is the largest and most popular resort. Other popular sports played in Andorra include football, rugby union, basketball, and roller hockey. For roller hockey, Andorra usually plays in CERH Euro Cup and in FIRS Roller Hockey World Cup. In 2011, Andorra was the host country to the 2011 European League Final Eight. The country is represented in association football by the Andorra national football team. The team gained its first competitive win in a European Championship qualifier on 11 October 2019, against Moldova.

Football is governed in Andorra by the Andorran Football Federation – founded in 1994, it organizes the national competitions of association football (Primera Divisió, Copa Constitució and Supercopa) and futsal. Andorra was admitted to UEFA and FIFA in the same year, 1996. FC Andorra, a club based in Andorra la Vella founded in 1942, compete in the Spanish football league system. Rugby is a traditional sport in Andorra, mainly influenced by the popularity in southern France. The Andorra national rugby union team, nicknamed Els Isards, plays on the international stage in rugby union and rugby sevens. VPC Andorra XV is a rugby team based in Andorra la Vella, which actually plays in the French championship. Basketball popularity has increased in the country since the 1990s, when the Andorran team BC Andorra played in the top league of Spain (Liga ACB). After 18 years the club returned to the top league in 2014. Other sports practised in Andorra include cycling, volleyball, judo, Australian Rules football, handball, swimming, gymnastics, tennis, and motorsports. In 2012, Andorra raised its first national cricket team and played a home match against the Dutch Fellowship of Fairly Odd Places Cricket Club, the first match played in the history of Andorra at an altitude of . Andorra first participated at the Olympic Games in 1976. The country has appeared in every Winter Olympic Games since 1976. Andorra competes in the Games of the Small States of Europe, being twice the host country, in 1991 and 2005. As one of the Catalan Countries, Andorra is home to a team of castellers, or Catalan human tower builders. The , based in the town of Santa Coloma d'Andorra, are recognized by the , the governing body of castells. See also Index of Andorra-related articles Outline of Andorra Bibliography of Andorra Explanatory notes Citations General bibliography Further reading Berthet, Elie, The Valley of Andorra. Bristol, UK: J. W. Arrowsmith, 1886. Butler, Michael, Frisch: Andorra. Carrick, Noel, Let's Visit Andorra. London: Macmillan, 1988. Deane, Shirley, The Road to Andorra. London: John Murray, 1960. Duursma, John C., Fragmentation and the International Relations of Micro-States. Cambridge University Press, 1996. Jenner, Paul & Christine Smith, Landscapes of the Pyrenees. London: Sunflower Books, 1990. Johnson, Virginia W., Two Quaint Republics: Andorra and San Marino. Leary, Lewis Gaston, Andorra the Hidden Republic. London: T. Fisher Unwin, 1912. Mackintosh, May, Assignment in Andorra. London: Pan, 1976. Murray, James Erskine, A Summer in the Pyrenees. London: John Macrone, 1837. Newman, Bernard, Round About Andorra. London: George Allen & Unwin, 1928. Piesold, Werner, Andorra. Reichert, Thomas, Andorra: A Country Survey. Nuremberg, 1986. Spender, Harold & H. Llewellyn Smith, Through the High Pyrenees. London: A. D. Innes, 1898. Vila, Linda Armengol, Approach to the History of Andorra. Perpignan: Institut d'Estudis Andorrans, 1989. Vilajoana, Ricard Fiter & M. Marti Rebols, All Andorra. Barcelona: Escudo de Oro, 1979. Waagenaar, Sam, The Little Five. London: Andre Deutsch, 1960. External links Govern d'Andorra Official governmental site Andorra. The World Factbook. Central Intelligence Agency.

Football is governed in Andorra by the Andorran Football Federation – founded in 1994, it organizes the national competitions of association football (Primera Divisió, Copa Constitució and Supercopa) and futsal. Andorra was admitted to UEFA and FIFA in the same year, 1996. FC Andorra, a club based in Andorra la Vella founded in 1942, compete in the Spanish football league system. Rugby is a traditional sport in Andorra, mainly influenced by the popularity in southern France. The Andorra national rugby union team, nicknamed Els Isards, plays on the international stage in rugby union and rugby sevens. VPC Andorra XV is a rugby team based in Andorra la Vella, which actually plays in the French championship. Basketball popularity has increased in the country since the 1990s, when the Andorran team BC Andorra played in the top league of Spain (Liga ACB). After 18 years the club returned to the top league in 2014. Other sports practised in Andorra include cycling, volleyball, judo, Australian Rules football, handball, swimming, gymnastics, tennis, and motorsports. In 2012, Andorra raised its first national cricket team and played a home match against the Dutch Fellowship of Fairly Odd Places Cricket Club, the first match played in the history of Andorra at an altitude of . Andorra first participated at the Olympic Games in 1976. The country has appeared in every Winter Olympic Games since 1976. Andorra competes in the Games of the Small States of Europe, being twice the host country, in 1991 and 2005. As one of the Catalan Countries, Andorra is home to a team of castellers, or Catalan human tower builders. The , based in the town of Santa Coloma d'Andorra, are recognized by the , the governing body of castells. See also Index of Andorra-related articles Outline of Andorra Bibliography of Andorra Explanatory notes Citations General bibliography Further reading Berthet, Elie, The Valley of Andorra. Bristol, UK: J. W. Arrowsmith, 1886. Butler, Michael, Frisch: Andorra. Carrick, Noel, Let's Visit Andorra. London: Macmillan, 1988. Deane, Shirley, The Road to Andorra. London: John Murray, 1960. Duursma, John C., Fragmentation and the International Relations of Micro-States. Cambridge University Press, 1996. Jenner, Paul & Christine Smith, Landscapes of the Pyrenees. London: Sunflower Books, 1990. Johnson, Virginia W., Two Quaint Republics: Andorra and San Marino. Leary, Lewis Gaston, Andorra the Hidden Republic. London: T. Fisher Unwin, 1912. Mackintosh, May, Assignment in Andorra. London: Pan, 1976. Murray, James Erskine, A Summer in the Pyrenees. London: John Macrone, 1837. Newman, Bernard, Round About Andorra. London: George Allen & Unwin, 1928. Piesold, Werner, Andorra. Reichert, Thomas, Andorra: A Country Survey. Nuremberg, 1986. Spender, Harold & H. Llewellyn Smith, Through the High Pyrenees. London: A. D. Innes, 1898. Vila, Linda Armengol, Approach to the History of Andorra. Perpignan: Institut d'Estudis Andorrans, 1989. Vilajoana, Ricard Fiter & M. Marti Rebols, All Andorra. Barcelona: Escudo de Oro, 1979. Waagenaar, Sam, The Little Five. London: Andre Deutsch, 1960. External links Govern d'Andorra Official governmental site Andorra. The World Factbook. Central Intelligence Agency.

Football is governed in Andorra by the Andorran Football Federation – founded in 1994, it organizes the national competitions of association football (Primera Divisió, Copa Constitució and Supercopa) and futsal. Andorra was admitted to UEFA and FIFA in the same year, 1996. FC Andorra, a club based in Andorra la Vella founded in 1942, compete in the Spanish football league system. Rugby is a traditional sport in Andorra, mainly influenced by the popularity in southern France. The Andorra national rugby union team, nicknamed Els Isards, plays on the international stage in rugby union and rugby sevens. VPC Andorra XV is a rugby team based in Andorra la Vella, which actually plays in the French championship. Basketball popularity has increased in the country since the 1990s, when the Andorran team BC Andorra played in the top league of Spain (Liga ACB). After 18 years the club returned to the top league in 2014. Other sports practised in Andorra include cycling, volleyball, judo, Australian Rules football, handball, swimming, gymnastics, tennis, and motorsports. In 2012, Andorra raised its first national cricket team and played a home match against the Dutch Fellowship of Fairly Odd Places Cricket Club, the first match played in the history of Andorra at an altitude of . Andorra first participated at the Olympic Games in 1976. The country has appeared in every Winter Olympic Games since 1976. Andorra competes in the Games of the Small States of Europe, being twice the host country, in 1991 and 2005. As one of the Catalan Countries, Andorra is home to a team of castellers, or Catalan human tower builders. The , based in the town of Santa Coloma d'Andorra, are recognized by the , the governing body of castells. See also Index of Andorra-related articles Outline of Andorra Bibliography of Andorra Explanatory notes Citations General bibliography Further reading Berthet, Elie, The Valley of Andorra. Bristol, UK: J. W. Arrowsmith, 1886. Butler, Michael, Frisch: Andorra. Carrick, Noel, Let's Visit Andorra. London: Macmillan, 1988. Deane, Shirley, The Road to Andorra. London: John Murray, 1960. Duursma, John C., Fragmentation and the International Relations of Micro-States. Cambridge University Press, 1996. Jenner, Paul & Christine Smith, Landscapes of the Pyrenees. London: Sunflower Books, 1990. Johnson, Virginia W., Two Quaint Republics: Andorra and San Marino. Leary, Lewis Gaston, Andorra the Hidden Republic. London: T. Fisher Unwin, 1912. Mackintosh, May, Assignment in Andorra. London: Pan, 1976. Murray, James Erskine, A Summer in the Pyrenees. London: John Macrone, 1837. Newman, Bernard, Round About Andorra. London: George Allen & Unwin, 1928. Piesold, Werner, Andorra. Reichert, Thomas, Andorra: A Country Survey. Nuremberg, 1986. Spender, Harold & H. Llewellyn Smith, Through the High Pyrenees. London: A. D. Innes, 1898. Vila, Linda Armengol, Approach to the History of Andorra. Perpignan: Institut d'Estudis Andorrans, 1989. Vilajoana, Ricard Fiter & M. Marti Rebols, All Andorra. Barcelona: Escudo de Oro, 1979. Waagenaar, Sam, The Little Five. London: Andre Deutsch, 1960. External links Govern d'Andorra Official governmental site Andorra. The World Factbook. Central Intelligence Agency.

Portals to the World from the United States Library of Congress Andorra from UCB Libraries GovPubs Andorra from the BBC News Andorra – Guía, turismo y de viajes History of Andorra: Primary Documents from EuroDocs A New Path for Andorra – slideshow by The New York Times 1278 establishments in Europe Catalan Countries Christian states Countries in Europe Diarchies Duty-free zones of Europe French-speaking countries and territories Iberian Peninsula Important Bird Areas of Andorra Landlocked countries Member states of the Council of Europe Member states of the Organisation internationale de la Francophonie Current member states of the United Nations Monarchies of Europe Prince-bishoprics Principalities Pyrenees Southern European countries Southwestern European countries Spanish-speaking countries and territories Special economic zones States and territories established in 1278

Portals to the World from the United States Library of Congress Andorra from UCB Libraries GovPubs Andorra from the BBC News Andorra – Guía, turismo y de viajes History of Andorra: Primary Documents from EuroDocs A New Path for Andorra – slideshow by The New York Times 1278 establishments in Europe Catalan Countries Christian states Countries in Europe Diarchies Duty-free zones of Europe French-speaking countries and territories Iberian Peninsula Important Bird Areas of Andorra Landlocked countries Member states of the Council of Europe Member states of the Organisation internationale de la Francophonie Current member states of the United Nations Monarchies of Europe Prince-bishoprics Principalities Pyrenees Southern European countries Southwestern European countries Spanish-speaking countries and territories Special economic zones States and territories established in 1278

Portals to the World from the United States Library of Congress Andorra from UCB Libraries GovPubs Andorra from the BBC News Andorra – Guía, turismo y de viajes History of Andorra: Primary Documents from EuroDocs A New Path for Andorra – slideshow by The New York Times 1278 establishments in Europe Catalan Countries Christian states Countries in Europe Diarchies Duty-free zones of Europe French-speaking countries and territories Iberian Peninsula Important Bird Areas of Andorra Landlocked countries Member states of the Council of Europe Member states of the Organisation internationale de la Francophonie Current member states of the United Nations Monarchies of Europe Prince-bishoprics Principalities Pyrenees Southern European countries Southwestern European countries Spanish-speaking countries and territories Special economic zones States and territories established in 1278

Arithmetic mean In mathematics and statistics, the arithmetic mean ( ) or arithmetic average, or simply just the mean or the average (when the context is clear), is the sum of a collection of numbers divided by the count of numbers in the collection. The collection is often a set of results of an experiment or an observational study, or frequently a set of results from a survey. The term "arithmetic mean" is preferred in some contexts in mathematics and statistics, because it helps distinguish it from other means, such as the geometric mean and the harmonic mean. In addition to mathematics and statistics, the arithmetic mean is used frequently in many diverse fields such as economics, anthropology and history, and it is used in almost every academic field to some extent. For example, per capita income is the arithmetic average income of a nation's population. While the arithmetic mean is often used to report central tendencies, it is not a robust statistic, meaning that it is greatly influenced by outliers (values that are very much larger or smaller than most of the values). For skewed distributions, such as the distribution of income for which a few people's incomes are substantially greater than most people's, the arithmetic mean may not coincide with one's notion of "middle", and robust statistics, such as the median, may provide better description of central tendency. Definition Given a data set , the arithmetic mean (or mean or average), denoted (read bar), is the mean of the values . The arithmetic mean is the most commonly used and readily understood measure of central tendency in a data set. In statistics, the term average refers to any of the measures of central tendency. The arithmetic mean of a set of observed data is defined as being equal to the sum of the numerical values of each and every observation, divided by the total number of observations. Symbolically, if we have a data set consisting of the values , then the arithmetic mean is defined by the formula: (for an explanation of the summation operator, see summation.) For example, consider the monthly salary of 10 employees of a firm: 2500, 2700, 2400, 2300, 2550, 2650, 2750, 2450, 2600, 2400. The arithmetic mean is If the data set is a statistical population (i.e., consists of every possible observation and not just a subset of them), then the mean of that population is called the population mean, and denoted by the Greek letter . If the data set is a statistical sample (a subset of the population), then we call the statistic resulting from this calculation a sample mean (which for a data set is denoted as ). The arithmetic mean can be similarly defined for vectors in multiple dimension, not only scalar values; this is often referred to as a centroid. More generally, because the arithmetic mean is a convex combination (coefficients sum to 1), it can be defined on a convex space, not only a vector space.

Arithmetic mean In mathematics and statistics, the arithmetic mean ( ) or arithmetic average, or simply just the mean or the average (when the context is clear), is the sum of a collection of numbers divided by the count of numbers in the collection. The collection is often a set of results of an experiment or an observational study, or frequently a set of results from a survey. The term "arithmetic mean" is preferred in some contexts in mathematics and statistics, because it helps distinguish it from other means, such as the geometric mean and the harmonic mean. In addition to mathematics and statistics, the arithmetic mean is used frequently in many diverse fields such as economics, anthropology and history, and it is used in almost every academic field to some extent. For example, per capita income is the arithmetic average income of a nation's population. While the arithmetic mean is often used to report central tendencies, it is not a robust statistic, meaning that it is greatly influenced by outliers (values that are very much larger or smaller than most of the values). For skewed distributions, such as the distribution of income for which a few people's incomes are substantially greater than most people's, the arithmetic mean may not coincide with one's notion of "middle", and robust statistics, such as the median, may provide better description of central tendency. Definition Given a data set , the arithmetic mean (or mean or average), denoted (read bar), is the mean of the values . The arithmetic mean is the most commonly used and readily understood measure of central tendency in a data set. In statistics, the term average refers to any of the measures of central tendency. The arithmetic mean of a set of observed data is defined as being equal to the sum of the numerical values of each and every observation, divided by the total number of observations. Symbolically, if we have a data set consisting of the values , then the arithmetic mean is defined by the formula: (for an explanation of the summation operator, see summation.) For example, consider the monthly salary of 10 employees of a firm: 2500, 2700, 2400, 2300, 2550, 2650, 2750, 2450, 2600, 2400. The arithmetic mean is If the data set is a statistical population (i.e., consists of every possible observation and not just a subset of them), then the mean of that population is called the population mean, and denoted by the Greek letter . If the data set is a statistical sample (a subset of the population), then we call the statistic resulting from this calculation a sample mean (which for a data set is denoted as ). The arithmetic mean can be similarly defined for vectors in multiple dimension, not only scalar values; this is often referred to as a centroid. More generally, because the arithmetic mean is a convex combination (coefficients sum to 1), it can be defined on a convex space, not only a vector space.

Motivating properties The arithmetic mean has several properties that make it useful, especially as a measure of central tendency. These include: If numbers have mean , then . Since is the distance from a given number to the mean, one way to interpret this property is as saying that the numbers to the left of the mean are balanced by the numbers to the right of the mean. The mean is the only single number for which the residuals (deviations from the estimate) sum to zero. If it is required to use a single number as a "typical" value for a set of known numbers , then the arithmetic mean of the numbers does this best, in the sense of minimizing the sum of squared deviations from the typical value: the sum of . (It follows that the sample mean is also the best single predictor in the sense of having the lowest root mean squared error.) If the arithmetic mean of a population of numbers is desired, then the estimate of it that is unbiased is the arithmetic mean of a sample drawn from the population. Contrast with median The arithmetic mean may be contrasted with the median. The median is defined such that no more than half the values are larger than, and no more than half are smaller than, the median. If elements in the data increase arithmetically, when placed in some order, then the median and arithmetic average are equal. For example, consider the data sample . The average is , as is the median. However, when we consider a sample that cannot be arranged so as to increase arithmetically, such as , the median and arithmetic average can differ significantly. In this case, the arithmetic average is 6.2, while the median is 4. In general, the average value can vary significantly from most values in the sample, and can be larger or smaller than most of them. There are applications of this phenomenon in many fields. For example, since the 1980s, the median income in the United States has increased more slowly than the arithmetic average of income. Generalizations Weighted average A weighted average, or weighted mean, is an average in which some data points count more heavily than others, in that they are given more weight in the calculation. For example, the arithmetic mean of and is , or equivalently . In contrast, a weighted mean in which the first number receives, for example, twice as much weight as the second (perhaps because it is assumed to appear twice as often in the general population from which these numbers were sampled) would be calculated as . Here the weights, which necessarily sum to the value one, are and , the former being twice the latter.

Motivating properties The arithmetic mean has several properties that make it useful, especially as a measure of central tendency. These include: If numbers have mean , then . Since is the distance from a given number to the mean, one way to interpret this property is as saying that the numbers to the left of the mean are balanced by the numbers to the right of the mean. The mean is the only single number for which the residuals (deviations from the estimate) sum to zero. If it is required to use a single number as a "typical" value for a set of known numbers , then the arithmetic mean of the numbers does this best, in the sense of minimizing the sum of squared deviations from the typical value: the sum of . (It follows that the sample mean is also the best single predictor in the sense of having the lowest root mean squared error.) If the arithmetic mean of a population of numbers is desired, then the estimate of it that is unbiased is the arithmetic mean of a sample drawn from the population. Contrast with median The arithmetic mean may be contrasted with the median. The median is defined such that no more than half the values are larger than, and no more than half are smaller than, the median. If elements in the data increase arithmetically, when placed in some order, then the median and arithmetic average are equal. For example, consider the data sample . The average is , as is the median. However, when we consider a sample that cannot be arranged so as to increase arithmetically, such as , the median and arithmetic average can differ significantly. In this case, the arithmetic average is 6.2, while the median is 4. In general, the average value can vary significantly from most values in the sample, and can be larger or smaller than most of them. There are applications of this phenomenon in many fields. For example, since the 1980s, the median income in the United States has increased more slowly than the arithmetic average of income. Generalizations Weighted average A weighted average, or weighted mean, is an average in which some data points count more heavily than others, in that they are given more weight in the calculation. For example, the arithmetic mean of and is , or equivalently . In contrast, a weighted mean in which the first number receives, for example, twice as much weight as the second (perhaps because it is assumed to appear twice as often in the general population from which these numbers were sampled) would be calculated as . Here the weights, which necessarily sum to the value one, are and , the former being twice the latter.

Motivating properties The arithmetic mean has several properties that make it useful, especially as a measure of central tendency. These include: If numbers have mean , then . Since is the distance from a given number to the mean, one way to interpret this property is as saying that the numbers to the left of the mean are balanced by the numbers to the right of the mean. The mean is the only single number for which the residuals (deviations from the estimate) sum to zero. If it is required to use a single number as a "typical" value for a set of known numbers , then the arithmetic mean of the numbers does this best, in the sense of minimizing the sum of squared deviations from the typical value: the sum of . (It follows that the sample mean is also the best single predictor in the sense of having the lowest root mean squared error.) If the arithmetic mean of a population of numbers is desired, then the estimate of it that is unbiased is the arithmetic mean of a sample drawn from the population. Contrast with median The arithmetic mean may be contrasted with the median. The median is defined such that no more than half the values are larger than, and no more than half are smaller than, the median. If elements in the data increase arithmetically, when placed in some order, then the median and arithmetic average are equal. For example, consider the data sample . The average is , as is the median. However, when we consider a sample that cannot be arranged so as to increase arithmetically, such as , the median and arithmetic average can differ significantly. In this case, the arithmetic average is 6.2, while the median is 4. In general, the average value can vary significantly from most values in the sample, and can be larger or smaller than most of them. There are applications of this phenomenon in many fields. For example, since the 1980s, the median income in the United States has increased more slowly than the arithmetic average of income. Generalizations Weighted average A weighted average, or weighted mean, is an average in which some data points count more heavily than others, in that they are given more weight in the calculation. For example, the arithmetic mean of and is , or equivalently . In contrast, a weighted mean in which the first number receives, for example, twice as much weight as the second (perhaps because it is assumed to appear twice as often in the general population from which these numbers were sampled) would be calculated as . Here the weights, which necessarily sum to the value one, are and , the former being twice the latter.

The arithmetic mean (sometimes called the "unweighted average" or "equally weighted average") can be interpreted as a special case of a weighted average in which all the weights are equal to each other (equal to in the above example, and equal to in a situation with numbers being averaged). Continuous probability distributions If a numerical property, and any sample of data from it, could take on any value from a continuous range, instead of, for example, just integers, then the probability of a number falling into some range of possible values can be described by integrating a continuous probability distribution across this range, even when the naive probability for a sample number taking one certain value from infinitely many is zero. The analog of a weighted average in this context, in which there are an infinite number of possibilities for the precise value of the variable in each range, is called the mean of the probability distribution. A most widely encountered probability distribution is called the normal distribution; it has the property that all measures of its central tendency, including not just the mean but also the aforementioned median and the mode (the three M's), are equal to each other. This equality does not hold for other probability distributions, as illustrated for the log-normal distribution here. Angles Particular care must be taken when using cyclic data, such as phases or angles. Naively taking the arithmetic mean of 1° and 359° yields a result of 180°. This is incorrect for two reasons: Firstly, angle measurements are only defined up to an additive constant of 360° (or 2π, if measuring in radians). Thus one could as easily call these 1° and −1°, or 361° and 719°, since each one of them gives a different average. Secondly, in this situation, 0° (equivalently, 360°) is geometrically a better average value: there is lower dispersion about it (the points are both 1° from it, and 179° from 180°, the putative average). In general application, such an oversight will lead to the average value artificially moving towards the middle of the numerical range. A solution to this problem is to use the optimization formulation (viz., define the mean as the central point: the point about which one has the lowest dispersion), and redefine the difference as a modular distance (i.e., the distance on the circle: so the modular distance between 1° and 359° is 2°, not 358°). Symbols and encoding The arithmetic mean is often denoted by a bar, (a.k.a vinculum or macron), for example as in (read bar). Some software (text processors, web browsers) may not display the x̄ symbol properly. For example, the x̄ symbol in HTML is actually a combination of two codes - the base letter x plus a code for the line above (̄ or ¯). In some texts, such as pdfs, the x̄ symbol may be replaced by a cent (¢) symbol (Unicode &#162), when copied to text processor such as Microsoft Word.

The arithmetic mean (sometimes called the "unweighted average" or "equally weighted average") can be interpreted as a special case of a weighted average in which all the weights are equal to each other (equal to in the above example, and equal to in a situation with numbers being averaged). Continuous probability distributions If a numerical property, and any sample of data from it, could take on any value from a continuous range, instead of, for example, just integers, then the probability of a number falling into some range of possible values can be described by integrating a continuous probability distribution across this range, even when the naive probability for a sample number taking one certain value from infinitely many is zero. The analog of a weighted average in this context, in which there are an infinite number of possibilities for the precise value of the variable in each range, is called the mean of the probability distribution. A most widely encountered probability distribution is called the normal distribution; it has the property that all measures of its central tendency, including not just the mean but also the aforementioned median and the mode (the three M's), are equal to each other. This equality does not hold for other probability distributions, as illustrated for the log-normal distribution here. Angles Particular care must be taken when using cyclic data, such as phases or angles. Naively taking the arithmetic mean of 1° and 359° yields a result of 180°. This is incorrect for two reasons: Firstly, angle measurements are only defined up to an additive constant of 360° (or 2π, if measuring in radians). Thus one could as easily call these 1° and −1°, or 361° and 719°, since each one of them gives a different average. Secondly, in this situation, 0° (equivalently, 360°) is geometrically a better average value: there is lower dispersion about it (the points are both 1° from it, and 179° from 180°, the putative average). In general application, such an oversight will lead to the average value artificially moving towards the middle of the numerical range. A solution to this problem is to use the optimization formulation (viz., define the mean as the central point: the point about which one has the lowest dispersion), and redefine the difference as a modular distance (i.e., the distance on the circle: so the modular distance between 1° and 359° is 2°, not 358°). Symbols and encoding The arithmetic mean is often denoted by a bar, (a.k.a vinculum or macron), for example as in (read bar). Some software (text processors, web browsers) may not display the x̄ symbol properly. For example, the x̄ symbol in HTML is actually a combination of two codes - the base letter x plus a code for the line above (̄ or ¯). In some texts, such as pdfs, the x̄ symbol may be replaced by a cent (¢) symbol (Unicode &#162), when copied to text processor such as Microsoft Word.

The arithmetic mean (sometimes called the "unweighted average" or "equally weighted average") can be interpreted as a special case of a weighted average in which all the weights are equal to each other (equal to in the above example, and equal to in a situation with numbers being averaged). Continuous probability distributions If a numerical property, and any sample of data from it, could take on any value from a continuous range, instead of, for example, just integers, then the probability of a number falling into some range of possible values can be described by integrating a continuous probability distribution across this range, even when the naive probability for a sample number taking one certain value from infinitely many is zero. The analog of a weighted average in this context, in which there are an infinite number of possibilities for the precise value of the variable in each range, is called the mean of the probability distribution. A most widely encountered probability distribution is called the normal distribution; it has the property that all measures of its central tendency, including not just the mean but also the aforementioned median and the mode (the three M's), are equal to each other. This equality does not hold for other probability distributions, as illustrated for the log-normal distribution here. Angles Particular care must be taken when using cyclic data, such as phases or angles. Naively taking the arithmetic mean of 1° and 359° yields a result of 180°. This is incorrect for two reasons: Firstly, angle measurements are only defined up to an additive constant of 360° (or 2π, if measuring in radians). Thus one could as easily call these 1° and −1°, or 361° and 719°, since each one of them gives a different average. Secondly, in this situation, 0° (equivalently, 360°) is geometrically a better average value: there is lower dispersion about it (the points are both 1° from it, and 179° from 180°, the putative average). In general application, such an oversight will lead to the average value artificially moving towards the middle of the numerical range. A solution to this problem is to use the optimization formulation (viz., define the mean as the central point: the point about which one has the lowest dispersion), and redefine the difference as a modular distance (i.e., the distance on the circle: so the modular distance between 1° and 359° is 2°, not 358°). Symbols and encoding The arithmetic mean is often denoted by a bar, (a.k.a vinculum or macron), for example as in (read bar). Some software (text processors, web browsers) may not display the x̄ symbol properly. For example, the x̄ symbol in HTML is actually a combination of two codes - the base letter x plus a code for the line above (̄ or ¯). In some texts, such as pdfs, the x̄ symbol may be replaced by a cent (¢) symbol (Unicode &#162), when copied to text processor such as Microsoft Word.

See also Fréchet mean Generalized mean Geometric mean Harmonic mean Inequality of arithmetic and geometric means Mode Sample mean and covariance Standard deviation Standard error of the mean Summary statistics References Further reading External links Calculations and comparisons between arithmetic mean and geometric mean of two numbers Calculate the arithmetic mean of a series of numbers on fxSolver Means

See also Fréchet mean Generalized mean Geometric mean Harmonic mean Inequality of arithmetic and geometric means Mode Sample mean and covariance Standard deviation Standard error of the mean Summary statistics References Further reading External links Calculations and comparisons between arithmetic mean and geometric mean of two numbers Calculate the arithmetic mean of a series of numbers on fxSolver Means

See also Fréchet mean Generalized mean Geometric mean Harmonic mean Inequality of arithmetic and geometric means Mode Sample mean and covariance Standard deviation Standard error of the mean Summary statistics References Further reading External links Calculations and comparisons between arithmetic mean and geometric mean of two numbers Calculate the arithmetic mean of a series of numbers on fxSolver Means

American Football Conference The American Football Conference (AFC) is one of the two conferences of the National Football League (NFL), the highest professional level of American football in the United States. This conference currently contains 16 teams organized into 4 divisions, as does its counterpart, the National Football Conference (NFC). Both conferences were created as part of the 1970 merger between the National Football League, and the American Football League (AFL). All ten of the AFL teams, and three NFL teams, became members of the new AFC, with the remaining thirteen NFL teams forming the NFC. A series of league expansions and division realignments have occurred since the merger, thus making the current total of 16 teams in each conference. The current AFC champions are the Cincinnati Bengals, who defeated the Kansas City Chiefs in the 2022 AFC Championship Game for their third conference championship, and their first since 1988. Teams Like the NFC, the conference has 16 teams organized into four divisions each with four teams: East, North, South and West. Season structure This chart of the 2021 season standings displays an application of the NFL scheduling formula. The Bengals in 2021 (highlighted in green) finished in first place in the AFC North. Thus, in 2021, the Bengals are scheduled to play two games against each of its division rivals (highlighted in light blue), one game against each team in the AFC East and NFC South (highlighted in yellow), and one game each against the first-place finishers in the AFC South, AFC West (highlighted in orange), and NFC East (highlighted in pink). Currently, the fourteen opponents each team faces over the 17-game regular season schedule are set using a pre-determined formula: Each AFC team plays the other teams in their respective division twice (home and away) during the regular season, in addition to eleven other games assigned to their schedule by the NFL: three games are assigned on the basis of a particular team's final divisional standing from the previous season, and the remaining eight games are split between the roster of two other NFL divisions. This assignment shifts each year and will follow a standard cycle. Using the 2021 regular season schedule as an example, each team in the AFC West plays against every team in the AFC North and NFC East. In this way, non-divisional competition will be mostly among common opponents – the exception being the three games assigned based on the team's prior-season divisional standing. At the end of each season, the four division winners and three wild cards (non-division winners with best regular season record) in the AFC qualify for the playoffs. The AFC playoffs culminate in the AFC Championship Game, with the winner receiving the Lamar Hunt Trophy. The AFC champion then plays the NFC champion in the Super Bowl. History Both the AFC and the NFC were created after the NFL merged with the American Football League (AFL) in 1970.

American Football Conference The American Football Conference (AFC) is one of the two conferences of the National Football League (NFL), the highest professional level of American football in the United States. This conference currently contains 16 teams organized into 4 divisions, as does its counterpart, the National Football Conference (NFC). Both conferences were created as part of the 1970 merger between the National Football League, and the American Football League (AFL). All ten of the AFL teams, and three NFL teams, became members of the new AFC, with the remaining thirteen NFL teams forming the NFC. A series of league expansions and division realignments have occurred since the merger, thus making the current total of 16 teams in each conference. The current AFC champions are the Cincinnati Bengals, who defeated the Kansas City Chiefs in the 2022 AFC Championship Game for their third conference championship, and their first since 1988. Teams Like the NFC, the conference has 16 teams organized into four divisions each with four teams: East, North, South and West. Season structure This chart of the 2021 season standings displays an application of the NFL scheduling formula. The Bengals in 2021 (highlighted in green) finished in first place in the AFC North. Thus, in 2021, the Bengals are scheduled to play two games against each of its division rivals (highlighted in light blue), one game against each team in the AFC East and NFC South (highlighted in yellow), and one game each against the first-place finishers in the AFC South, AFC West (highlighted in orange), and NFC East (highlighted in pink). Currently, the fourteen opponents each team faces over the 17-game regular season schedule are set using a pre-determined formula: Each AFC team plays the other teams in their respective division twice (home and away) during the regular season, in addition to eleven other games assigned to their schedule by the NFL: three games are assigned on the basis of a particular team's final divisional standing from the previous season, and the remaining eight games are split between the roster of two other NFL divisions. This assignment shifts each year and will follow a standard cycle. Using the 2021 regular season schedule as an example, each team in the AFC West plays against every team in the AFC North and NFC East. In this way, non-divisional competition will be mostly among common opponents – the exception being the three games assigned based on the team's prior-season divisional standing. At the end of each season, the four division winners and three wild cards (non-division winners with best regular season record) in the AFC qualify for the playoffs. The AFC playoffs culminate in the AFC Championship Game, with the winner receiving the Lamar Hunt Trophy. The AFC champion then plays the NFC champion in the Super Bowl. History Both the AFC and the NFC were created after the NFL merged with the American Football League (AFL) in 1970.

The AFL began play in 1960 with eight teams, and added two more expansion clubs (the Miami Dolphins in 1966 and the Cincinnati Bengals in 1968) before the merger. In order to equalize the number of teams in each conference, three NFL teams that predated the AFL's launch (the Cleveland Browns, Pittsburgh Steelers, and the then-Baltimore Colts) joined the ten former AFL teams to form the AFC. The two AFL divisions AFL East and AFL West were more or less intact, while the NFL's Century Division, in which the Browns and the Steelers had played since 1967, was moved from the NFL to become the new AFC Central. Upon the completion of the merger of the AFL and NFL in 1970, the newly minted American Football Conference had already agreed upon their divisional setup along mostly geographical lines for the 1970 season; the National Football Conference, however, could not agree upon their setup, and one was chosen from a fishbowl on January 16, 1970. Since the merger, five expansion teams have joined the AFC and two have left, thus making the current total 16. When the Seattle Seahawks and the Tampa Bay Buccaneers joined the league in 1976, they were temporarily placed in the NFC and AFC respectively. This arrangement lasted for one season only before the two teams switched conferences. The Seahawks eventually returned to the NFC as a result of the 2002 realignment. The expansion Jacksonville Jaguars joined the AFC in 1995. There have been five teams that have relocated at least once. In 1984, the Baltimore Colts relocated to Indianapolis. In 1995, the Cleveland Browns had attempted to move to Baltimore; the resulting dispute between Cleveland and the team led to Modell establishing the Baltimore Ravens with the players and personnel from the Browns, while the Browns were placed in suspended operations before they were reinstated by the NFL. The Ravens were treated as an expansion team. In California, the Oakland Raiders relocated to Los Angeles in 1982, back to Oakland in 1995, and then to Las Vegas in 2020, while the San Diego Chargers returned to Los Angeles in 2017 after 56 years in San Diego. The Houston Oilers moved to Tennessee in 1997, where they were renamed the Tennessee Oilers. The team would change its name again, two years later, to the Tennessee Titans. The NFL would again expand in 2002, adding the Houston Texans to the AFC. With the exception of the aforementioned relocations since that time, the divisional setup has remained static ever since. Between 1995 and 2021, the AFC has sent only 9 of its 16 teams to the Super Bowl: New England Patriots (10 times), Denver Broncos (4 times), Pittsburgh Steelers (4 times), Baltimore Ravens (2 times), Indianapolis Colts (2 times), Kansas City Chiefs (2 times), Cincinnati Bengals (1 time), Las Vegas Raiders (1 time), Tennessee Titans (1 time).

The AFL began play in 1960 with eight teams, and added two more expansion clubs (the Miami Dolphins in 1966 and the Cincinnati Bengals in 1968) before the merger. In order to equalize the number of teams in each conference, three NFL teams that predated the AFL's launch (the Cleveland Browns, Pittsburgh Steelers, and the then-Baltimore Colts) joined the ten former AFL teams to form the AFC. The two AFL divisions AFL East and AFL West were more or less intact, while the NFL's Century Division, in which the Browns and the Steelers had played since 1967, was moved from the NFL to become the new AFC Central. Upon the completion of the merger of the AFL and NFL in 1970, the newly minted American Football Conference had already agreed upon their divisional setup along mostly geographical lines for the 1970 season; the National Football Conference, however, could not agree upon their setup, and one was chosen from a fishbowl on January 16, 1970. Since the merger, five expansion teams have joined the AFC and two have left, thus making the current total 16. When the Seattle Seahawks and the Tampa Bay Buccaneers joined the league in 1976, they were temporarily placed in the NFC and AFC respectively. This arrangement lasted for one season only before the two teams switched conferences. The Seahawks eventually returned to the NFC as a result of the 2002 realignment. The expansion Jacksonville Jaguars joined the AFC in 1995. There have been five teams that have relocated at least once. In 1984, the Baltimore Colts relocated to Indianapolis. In 1995, the Cleveland Browns had attempted to move to Baltimore; the resulting dispute between Cleveland and the team led to Modell establishing the Baltimore Ravens with the players and personnel from the Browns, while the Browns were placed in suspended operations before they were reinstated by the NFL. The Ravens were treated as an expansion team. In California, the Oakland Raiders relocated to Los Angeles in 1982, back to Oakland in 1995, and then to Las Vegas in 2020, while the San Diego Chargers returned to Los Angeles in 2017 after 56 years in San Diego. The Houston Oilers moved to Tennessee in 1997, where they were renamed the Tennessee Oilers. The team would change its name again, two years later, to the Tennessee Titans. The NFL would again expand in 2002, adding the Houston Texans to the AFC. With the exception of the aforementioned relocations since that time, the divisional setup has remained static ever since. Between 1995 and 2021, the AFC has sent only 9 of its 16 teams to the Super Bowl: New England Patriots (10 times), Denver Broncos (4 times), Pittsburgh Steelers (4 times), Baltimore Ravens (2 times), Indianapolis Colts (2 times), Kansas City Chiefs (2 times), Cincinnati Bengals (1 time), Las Vegas Raiders (1 time), Tennessee Titans (1 time).

The AFL began play in 1960 with eight teams, and added two more expansion clubs (the Miami Dolphins in 1966 and the Cincinnati Bengals in 1968) before the merger. In order to equalize the number of teams in each conference, three NFL teams that predated the AFL's launch (the Cleveland Browns, Pittsburgh Steelers, and the then-Baltimore Colts) joined the ten former AFL teams to form the AFC. The two AFL divisions AFL East and AFL West were more or less intact, while the NFL's Century Division, in which the Browns and the Steelers had played since 1967, was moved from the NFL to become the new AFC Central. Upon the completion of the merger of the AFL and NFL in 1970, the newly minted American Football Conference had already agreed upon their divisional setup along mostly geographical lines for the 1970 season; the National Football Conference, however, could not agree upon their setup, and one was chosen from a fishbowl on January 16, 1970. Since the merger, five expansion teams have joined the AFC and two have left, thus making the current total 16. When the Seattle Seahawks and the Tampa Bay Buccaneers joined the league in 1976, they were temporarily placed in the NFC and AFC respectively. This arrangement lasted for one season only before the two teams switched conferences. The Seahawks eventually returned to the NFC as a result of the 2002 realignment. The expansion Jacksonville Jaguars joined the AFC in 1995. There have been five teams that have relocated at least once. In 1984, the Baltimore Colts relocated to Indianapolis. In 1995, the Cleveland Browns had attempted to move to Baltimore; the resulting dispute between Cleveland and the team led to Modell establishing the Baltimore Ravens with the players and personnel from the Browns, while the Browns were placed in suspended operations before they were reinstated by the NFL. The Ravens were treated as an expansion team. In California, the Oakland Raiders relocated to Los Angeles in 1982, back to Oakland in 1995, and then to Las Vegas in 2020, while the San Diego Chargers returned to Los Angeles in 2017 after 56 years in San Diego. The Houston Oilers moved to Tennessee in 1997, where they were renamed the Tennessee Oilers. The team would change its name again, two years later, to the Tennessee Titans. The NFL would again expand in 2002, adding the Houston Texans to the AFC. With the exception of the aforementioned relocations since that time, the divisional setup has remained static ever since. Between 1995 and 2021, the AFC has sent only 9 of its 16 teams to the Super Bowl: New England Patriots (10 times), Denver Broncos (4 times), Pittsburgh Steelers (4 times), Baltimore Ravens (2 times), Indianapolis Colts (2 times), Kansas City Chiefs (2 times), Cincinnati Bengals (1 time), Las Vegas Raiders (1 time), Tennessee Titans (1 time).

By contrast, the NFC has sent 13 of the 16 NFC teams during that same time frame with only the Detroit Lions, Minnesota Vikings, and Washington Commanders missing out on an appearance in the Super Bowl. 17 of the 19 AFC champions from 2001 to 2019 have started one of just three quarterbacks - Tom Brady, Peyton Manning and Ben Roethlisberger - in the Super Bowl. The AFC has started 7 quarterbacks in the last 20 Super Bowls, while the NFC has started 16. Logo The merged league created a new logo for the AFC that took elements of the old AFL logo, specifically the "A" and the six stars surrounding it. The AFC logo basically remained unchanged from 1970 to 2009. The 2010 NFL season introduced an updated AFC logo, with the most notable revision being the removal of two stars (leaving four representing the four divisions of the AFC), and moving the stars inside the letter, similar to the NFC logo. Television NBC aired the AFC's Sunday afternoon and playoff games from 1970 through the 1997 season. From 1998 to 2013, CBS was the primary broadcast rightsholder to the AFC; in those years, all interconference games in which the AFC team was the visiting team were broadcast on either NBC or CBS. Since 2014, the cross-flex policy allows select AFC games (that involve them playing an NFC team at home or intraconference games) to be moved from CBS to Fox. Since 1990, select AFC playoff games have been seen on ABC or ESPN. References National Football League Conference Sports organizations established in 1970

By contrast, the NFC has sent 13 of the 16 NFC teams during that same time frame with only the Detroit Lions, Minnesota Vikings, and Washington Commanders missing out on an appearance in the Super Bowl. 17 of the 19 AFC champions from 2001 to 2019 have started one of just three quarterbacks - Tom Brady, Peyton Manning and Ben Roethlisberger - in the Super Bowl. The AFC has started 7 quarterbacks in the last 20 Super Bowls, while the NFC has started 16. Logo The merged league created a new logo for the AFC that took elements of the old AFL logo, specifically the "A" and the six stars surrounding it. The AFC logo basically remained unchanged from 1970 to 2009. The 2010 NFL season introduced an updated AFC logo, with the most notable revision being the removal of two stars (leaving four representing the four divisions of the AFC), and moving the stars inside the letter, similar to the NFC logo. Television NBC aired the AFC's Sunday afternoon and playoff games from 1970 through the 1997 season. From 1998 to 2013, CBS was the primary broadcast rightsholder to the AFC; in those years, all interconference games in which the AFC team was the visiting team were broadcast on either NBC or CBS. Since 2014, the cross-flex policy allows select AFC games (that involve them playing an NFC team at home or intraconference games) to be moved from CBS to Fox. Since 1990, select AFC playoff games have been seen on ABC or ESPN. References National Football League Conference Sports organizations established in 1970

By contrast, the NFC has sent 13 of the 16 NFC teams during that same time frame with only the Detroit Lions, Minnesota Vikings, and Washington Commanders missing out on an appearance in the Super Bowl. 17 of the 19 AFC champions from 2001 to 2019 have started one of just three quarterbacks - Tom Brady, Peyton Manning and Ben Roethlisberger - in the Super Bowl. The AFC has started 7 quarterbacks in the last 20 Super Bowls, while the NFC has started 16. Logo The merged league created a new logo for the AFC that took elements of the old AFL logo, specifically the "A" and the six stars surrounding it. The AFC logo basically remained unchanged from 1970 to 2009. The 2010 NFL season introduced an updated AFC logo, with the most notable revision being the removal of two stars (leaving four representing the four divisions of the AFC), and moving the stars inside the letter, similar to the NFC logo. Television NBC aired the AFC's Sunday afternoon and playoff games from 1970 through the 1997 season. From 1998 to 2013, CBS was the primary broadcast rightsholder to the AFC; in those years, all interconference games in which the AFC team was the visiting team were broadcast on either NBC or CBS. Since 2014, the cross-flex policy allows select AFC games (that involve them playing an NFC team at home or intraconference games) to be moved from CBS to Fox. Since 1990, select AFC playoff games have been seen on ABC or ESPN. References National Football League Conference Sports organizations established in 1970

Animal Farm Animal Farm is a satirical allegorical novella by George Orwell, first published in England on 17 August 1945. The book tells the story of a group of farm animals who rebel against their human farmer, hoping to create a society where the animals can be equal, free, and happy. Ultimately, the rebellion is betrayed, and the farm ends up in a state as bad as it was before, under the dictatorship of a pig named Napoleon. According to Orwell, the fable reflects events leading up to the Russian Revolution of 1917 and then on into the Stalinist era of the Soviet Union. Orwell, a democratic socialist, was a critic of Joseph Stalin and hostile to Moscow-directed Stalinism, an attitude that was critically shaped by his experiences during the May Days conflicts between the POUM and Stalinist forces during the Spanish Civil War. In a letter to Yvonne Davet, Orwell described Animal Farm as a satirical tale against Stalin (""), and in his essay "Why I Write" (1946), wrote that Animal Farm was the first book in which he tried, with full consciousness of what he was doing, "to fuse political purpose and artistic purpose into one whole". The original title was Animal Farm: A Fairy Story, but U.S. publishers dropped the subtitle when it was published in 1946, and only one of the translations during Orwell's lifetime, the Telugu version, kept it. Other titular variations include subtitles like "A Satire" and "A Contemporary Satire". Orwell suggested the title for the French translation, which abbreviates to URSA, the Latin word for "bear", a symbol of Russia. It also played on the French name of the Soviet Union, . Orwell wrote the book between November 1943 and February 1944, when the United Kingdom was in its wartime alliance with the Soviet Union against Nazi Germany, and the British intelligentsia held Stalin in high esteem, a phenomenon Orwell hated. The manuscript was initially rejected by a number of British and American publishers, including one of Orwell's own, Victor Gollancz, which delayed its publication. It became a great commercial success when it did appear partly because international relations were transformed as the wartime alliance gave way to the Cold War. Time magazine chose the book as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels, and number 46 on the BBC's The Big Read poll. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Plot summary The poorly-run Manor Farm near Willingdon, England, is ripened for rebellion from its animal populace by neglect at the hands of the irresponsible and alcoholic farmer, Mr. Jones. One night, the exalted boar, Old Major, holds a conference, at which he calls for the overthrow of humans and teaches the animals a revolutionary song called "Beasts of England".

Animal Farm Animal Farm is a satirical allegorical novella by George Orwell, first published in England on 17 August 1945. The book tells the story of a group of farm animals who rebel against their human farmer, hoping to create a society where the animals can be equal, free, and happy. Ultimately, the rebellion is betrayed, and the farm ends up in a state as bad as it was before, under the dictatorship of a pig named Napoleon. According to Orwell, the fable reflects events leading up to the Russian Revolution of 1917 and then on into the Stalinist era of the Soviet Union. Orwell, a democratic socialist, was a critic of Joseph Stalin and hostile to Moscow-directed Stalinism, an attitude that was critically shaped by his experiences during the May Days conflicts between the POUM and Stalinist forces during the Spanish Civil War. In a letter to Yvonne Davet, Orwell described Animal Farm as a satirical tale against Stalin (""), and in his essay "Why I Write" (1946), wrote that Animal Farm was the first book in which he tried, with full consciousness of what he was doing, "to fuse political purpose and artistic purpose into one whole". The original title was Animal Farm: A Fairy Story, but U.S. publishers dropped the subtitle when it was published in 1946, and only one of the translations during Orwell's lifetime, the Telugu version, kept it. Other titular variations include subtitles like "A Satire" and "A Contemporary Satire". Orwell suggested the title for the French translation, which abbreviates to URSA, the Latin word for "bear", a symbol of Russia. It also played on the French name of the Soviet Union, . Orwell wrote the book between November 1943 and February 1944, when the United Kingdom was in its wartime alliance with the Soviet Union against Nazi Germany, and the British intelligentsia held Stalin in high esteem, a phenomenon Orwell hated. The manuscript was initially rejected by a number of British and American publishers, including one of Orwell's own, Victor Gollancz, which delayed its publication. It became a great commercial success when it did appear partly because international relations were transformed as the wartime alliance gave way to the Cold War. Time magazine chose the book as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels, and number 46 on the BBC's The Big Read poll. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Plot summary The poorly-run Manor Farm near Willingdon, England, is ripened for rebellion from its animal populace by neglect at the hands of the irresponsible and alcoholic farmer, Mr. Jones. One night, the exalted boar, Old Major, holds a conference, at which he calls for the overthrow of humans and teaches the animals a revolutionary song called "Beasts of England".

When Old Major dies, two young pigs, Snowball and Napoleon, assume command and stage a revolt, driving Mr. Jones off the farm and renaming the property "Animal Farm". They adopt the Seven Commandments of Animalism, the most important of which is, "All animals are equal". The decree is painted in large letters on one side of the barn. Snowball teaches the animals to read and write, while Napoleon educates young puppies on the principles of Animalism. To commemorate the start of Animal Farm, Snowball raises a green flag with a white hoof and horn. Food is plentiful, and the farm runs smoothly. The pigs elevate themselves to positions of leadership and set aside special food items, ostensibly for their personal health. Following an unsuccessful attempt by Mr. Jones and his associates to retake the farm (later dubbed the "Battle of the Cowshed"), Snowball announces his plans to modernise the farm by building a windmill. Napoleon disputes this idea, and matters come to head, which culminate in Napoleon's dogs chasing Snowball away and Napoleon declaring himself supreme commander. Napoleon enacts changes to the governance structure of the farm, replacing meetings with a committee of pigs who will run the farm. Through a young porker named Squealer, Napoleon claims credit for the windmill idea, claiming that Snowball was only trying to win animals to his side. The animals work harder with the promise of easier lives with the windmill. When the animals find the windmill collapsed after a violent storm, Napoleon and Squealer persuade the animals that Snowball is trying to sabotage their project, and begin to purge the farm of animals accused by Napoleon of consorting with his old rival. When some animals recall the Battle of the Cowshed, Napoleon (who was nowhere to be found during the battle) gradually smears Snowball to the point of saying he is a collaborator of Mr. Jones, even dismissing the fact that Snowball was given an award of courage while falsely representing himself as the main hero of the battle. "Beasts of England" is replaced with "Animal Farm", while an anthem glorifying Napoleon, who appears to be adopting the lifestyle of a man ("Comrade Napoleon"), is composed and sung. Napoleon then conducts a second purge, during which many animals who are alleged to be helping Snowball in plots are executed by Napoleon's dogs, which troubles the rest of the animals. Despite their hardships, the animals are easily placated by Napoleon's retort that they are better off than they were under Mr. Jones, as well as by the sheep's continual bleating of “four legs good, two legs bad”. Mr. Frederick, a neighbouring farmer, attacks the farm, using blasting powder to blow up the restored windmill. Although the animals win the battle, they do so at great cost, as many, including Boxer the workhorse, are wounded. Although he recovers from this, Boxer eventually collapses while working on the windmill (being almost 12 years old at that point).

When Old Major dies, two young pigs, Snowball and Napoleon, assume command and stage a revolt, driving Mr. Jones off the farm and renaming the property "Animal Farm". They adopt the Seven Commandments of Animalism, the most important of which is, "All animals are equal". The decree is painted in large letters on one side of the barn. Snowball teaches the animals to read and write, while Napoleon educates young puppies on the principles of Animalism. To commemorate the start of Animal Farm, Snowball raises a green flag with a white hoof and horn. Food is plentiful, and the farm runs smoothly. The pigs elevate themselves to positions of leadership and set aside special food items, ostensibly for their personal health. Following an unsuccessful attempt by Mr. Jones and his associates to retake the farm (later dubbed the "Battle of the Cowshed"), Snowball announces his plans to modernise the farm by building a windmill. Napoleon disputes this idea, and matters come to head, which culminate in Napoleon's dogs chasing Snowball away and Napoleon declaring himself supreme commander. Napoleon enacts changes to the governance structure of the farm, replacing meetings with a committee of pigs who will run the farm. Through a young porker named Squealer, Napoleon claims credit for the windmill idea, claiming that Snowball was only trying to win animals to his side. The animals work harder with the promise of easier lives with the windmill. When the animals find the windmill collapsed after a violent storm, Napoleon and Squealer persuade the animals that Snowball is trying to sabotage their project, and begin to purge the farm of animals accused by Napoleon of consorting with his old rival. When some animals recall the Battle of the Cowshed, Napoleon (who was nowhere to be found during the battle) gradually smears Snowball to the point of saying he is a collaborator of Mr. Jones, even dismissing the fact that Snowball was given an award of courage while falsely representing himself as the main hero of the battle. "Beasts of England" is replaced with "Animal Farm", while an anthem glorifying Napoleon, who appears to be adopting the lifestyle of a man ("Comrade Napoleon"), is composed and sung. Napoleon then conducts a second purge, during which many animals who are alleged to be helping Snowball in plots are executed by Napoleon's dogs, which troubles the rest of the animals. Despite their hardships, the animals are easily placated by Napoleon's retort that they are better off than they were under Mr. Jones, as well as by the sheep's continual bleating of “four legs good, two legs bad”. Mr. Frederick, a neighbouring farmer, attacks the farm, using blasting powder to blow up the restored windmill. Although the animals win the battle, they do so at great cost, as many, including Boxer the workhorse, are wounded. Although he recovers from this, Boxer eventually collapses while working on the windmill (being almost 12 years old at that point).

When Old Major dies, two young pigs, Snowball and Napoleon, assume command and stage a revolt, driving Mr. Jones off the farm and renaming the property "Animal Farm". They adopt the Seven Commandments of Animalism, the most important of which is, "All animals are equal". The decree is painted in large letters on one side of the barn. Snowball teaches the animals to read and write, while Napoleon educates young puppies on the principles of Animalism. To commemorate the start of Animal Farm, Snowball raises a green flag with a white hoof and horn. Food is plentiful, and the farm runs smoothly. The pigs elevate themselves to positions of leadership and set aside special food items, ostensibly for their personal health. Following an unsuccessful attempt by Mr. Jones and his associates to retake the farm (later dubbed the "Battle of the Cowshed"), Snowball announces his plans to modernise the farm by building a windmill. Napoleon disputes this idea, and matters come to head, which culminate in Napoleon's dogs chasing Snowball away and Napoleon declaring himself supreme commander. Napoleon enacts changes to the governance structure of the farm, replacing meetings with a committee of pigs who will run the farm. Through a young porker named Squealer, Napoleon claims credit for the windmill idea, claiming that Snowball was only trying to win animals to his side. The animals work harder with the promise of easier lives with the windmill. When the animals find the windmill collapsed after a violent storm, Napoleon and Squealer persuade the animals that Snowball is trying to sabotage their project, and begin to purge the farm of animals accused by Napoleon of consorting with his old rival. When some animals recall the Battle of the Cowshed, Napoleon (who was nowhere to be found during the battle) gradually smears Snowball to the point of saying he is a collaborator of Mr. Jones, even dismissing the fact that Snowball was given an award of courage while falsely representing himself as the main hero of the battle. "Beasts of England" is replaced with "Animal Farm", while an anthem glorifying Napoleon, who appears to be adopting the lifestyle of a man ("Comrade Napoleon"), is composed and sung. Napoleon then conducts a second purge, during which many animals who are alleged to be helping Snowball in plots are executed by Napoleon's dogs, which troubles the rest of the animals. Despite their hardships, the animals are easily placated by Napoleon's retort that they are better off than they were under Mr. Jones, as well as by the sheep's continual bleating of “four legs good, two legs bad”. Mr. Frederick, a neighbouring farmer, attacks the farm, using blasting powder to blow up the restored windmill. Although the animals win the battle, they do so at great cost, as many, including Boxer the workhorse, are wounded. Although he recovers from this, Boxer eventually collapses while working on the windmill (being almost 12 years old at that point).

He is taken away in a knacker's van, and a donkey called Benjamin alerts the animals of this, but Squealer quickly waves off their alarm by persuading the animals that the van had been purchased from the knacker by an animal hospital and that the previous owner's signboard had not been repainted. Squealer subsequently reports Boxer's death and honours him with a festival the following day. (However, Napoleon had in fact engineered the sale of Boxer to the knacker, allowing him and his inner circle to acquire money to buy whisky for themselves.) Years pass, the windmill is rebuilt, and another windmill is constructed, which makes the farm a good amount of income. However, the ideals that Snowball discussed, including stalls with electric lighting, heating, and running water, are forgotten, with Napoleon advocating that the happiest animals live simple lives. Snowball has been forgotten, alongside Boxer, with "the exception of the few who knew him". Many of the animals who participated in the rebellion are dead or old. Mr. Jones is also dead, saying he "died in an inebriates' home in another part of the country". The pigs start to resemble humans, as they walk upright, carry whips, drink alcohol, and wear clothes. The Seven Commandments are abridged to just one phrase: "All animals are equal, but some animals are more equal than others." The maxim "Four legs good, two legs bad" is similarly changed to "Four legs good, two legs better." Other changes include the Hoof and Horn flag being replaced with a plain green banner and Old Major's skull, which was previously put on display, being reburied. Napoleon holds a dinner party for the pigs and local farmers, with whom he celebrates a new alliance. He abolishes the practice of the revolutionary traditions and restores the name "The Manor Farm". The men and pigs start playing cards, flattering and praising each other while cheating at the game. Both Napoleon and Mr. Pilkington, one of the farmers, play the Ace of Spades at the same time and both sides begin fighting loudly over who cheated first. When the animals outside look at the pigs and men, they can no longer distinguish between the two. Characters Pigs Old Major – An aged prize Middle White boar provides the inspiration that fuels the rebellion. He is also called Willingdon Beauty when showing. He is an allegorical combination of Karl Marx, one of the creators of communism, and Vladimir Lenin, the communist leader of the Russian Revolution and the early Soviet nation, in that he draws up the principles of the revolution. His skull being put on revered public display recalls Lenin, whose embalmed body was left in indefinite repose. By the end of the book, the skull is reburied. Napoleon – "A large, rather fierce-looking Berkshire boar, the only Berkshire on the farm, not much of a talker, but with a reputation for getting his own way". An allegory of Joseph Stalin, Napoleon is the leader of Animal Farm.

He is taken away in a knacker's van, and a donkey called Benjamin alerts the animals of this, but Squealer quickly waves off their alarm by persuading the animals that the van had been purchased from the knacker by an animal hospital and that the previous owner's signboard had not been repainted. Squealer subsequently reports Boxer's death and honours him with a festival the following day. (However, Napoleon had in fact engineered the sale of Boxer to the knacker, allowing him and his inner circle to acquire money to buy whisky for themselves.) Years pass, the windmill is rebuilt, and another windmill is constructed, which makes the farm a good amount of income. However, the ideals that Snowball discussed, including stalls with electric lighting, heating, and running water, are forgotten, with Napoleon advocating that the happiest animals live simple lives. Snowball has been forgotten, alongside Boxer, with "the exception of the few who knew him". Many of the animals who participated in the rebellion are dead or old. Mr. Jones is also dead, saying he "died in an inebriates' home in another part of the country". The pigs start to resemble humans, as they walk upright, carry whips, drink alcohol, and wear clothes. The Seven Commandments are abridged to just one phrase: "All animals are equal, but some animals are more equal than others." The maxim "Four legs good, two legs bad" is similarly changed to "Four legs good, two legs better." Other changes include the Hoof and Horn flag being replaced with a plain green banner and Old Major's skull, which was previously put on display, being reburied. Napoleon holds a dinner party for the pigs and local farmers, with whom he celebrates a new alliance. He abolishes the practice of the revolutionary traditions and restores the name "The Manor Farm". The men and pigs start playing cards, flattering and praising each other while cheating at the game. Both Napoleon and Mr. Pilkington, one of the farmers, play the Ace of Spades at the same time and both sides begin fighting loudly over who cheated first. When the animals outside look at the pigs and men, they can no longer distinguish between the two. Characters Pigs Old Major – An aged prize Middle White boar provides the inspiration that fuels the rebellion. He is also called Willingdon Beauty when showing. He is an allegorical combination of Karl Marx, one of the creators of communism, and Vladimir Lenin, the communist leader of the Russian Revolution and the early Soviet nation, in that he draws up the principles of the revolution. His skull being put on revered public display recalls Lenin, whose embalmed body was left in indefinite repose. By the end of the book, the skull is reburied. Napoleon – "A large, rather fierce-looking Berkshire boar, the only Berkshire on the farm, not much of a talker, but with a reputation for getting his own way". An allegory of Joseph Stalin, Napoleon is the leader of Animal Farm.

He is taken away in a knacker's van, and a donkey called Benjamin alerts the animals of this, but Squealer quickly waves off their alarm by persuading the animals that the van had been purchased from the knacker by an animal hospital and that the previous owner's signboard had not been repainted. Squealer subsequently reports Boxer's death and honours him with a festival the following day. (However, Napoleon had in fact engineered the sale of Boxer to the knacker, allowing him and his inner circle to acquire money to buy whisky for themselves.) Years pass, the windmill is rebuilt, and another windmill is constructed, which makes the farm a good amount of income. However, the ideals that Snowball discussed, including stalls with electric lighting, heating, and running water, are forgotten, with Napoleon advocating that the happiest animals live simple lives. Snowball has been forgotten, alongside Boxer, with "the exception of the few who knew him". Many of the animals who participated in the rebellion are dead or old. Mr. Jones is also dead, saying he "died in an inebriates' home in another part of the country". The pigs start to resemble humans, as they walk upright, carry whips, drink alcohol, and wear clothes. The Seven Commandments are abridged to just one phrase: "All animals are equal, but some animals are more equal than others." The maxim "Four legs good, two legs bad" is similarly changed to "Four legs good, two legs better." Other changes include the Hoof and Horn flag being replaced with a plain green banner and Old Major's skull, which was previously put on display, being reburied. Napoleon holds a dinner party for the pigs and local farmers, with whom he celebrates a new alliance. He abolishes the practice of the revolutionary traditions and restores the name "The Manor Farm". The men and pigs start playing cards, flattering and praising each other while cheating at the game. Both Napoleon and Mr. Pilkington, one of the farmers, play the Ace of Spades at the same time and both sides begin fighting loudly over who cheated first. When the animals outside look at the pigs and men, they can no longer distinguish between the two. Characters Pigs Old Major – An aged prize Middle White boar provides the inspiration that fuels the rebellion. He is also called Willingdon Beauty when showing. He is an allegorical combination of Karl Marx, one of the creators of communism, and Vladimir Lenin, the communist leader of the Russian Revolution and the early Soviet nation, in that he draws up the principles of the revolution. His skull being put on revered public display recalls Lenin, whose embalmed body was left in indefinite repose. By the end of the book, the skull is reburied. Napoleon – "A large, rather fierce-looking Berkshire boar, the only Berkshire on the farm, not much of a talker, but with a reputation for getting his own way". An allegory of Joseph Stalin, Napoleon is the leader of Animal Farm.

Snowball – Napoleon's rival and original head of the farm after Jones' overthrow. His life parallels that of Leon Trotsky, but may also combine elements from Lenin. Squealer – A small, white, fat porker who serves as Napoleon's second-in-command and minister of propaganda, holding a position similar to that of Vyacheslav Molotov. Minimus – A poetic pig who writes the second and third national anthems of Animal Farm after the singing of "Beasts of England" is banned. Literary theorist John Rodden compares him to the poet Vladimir Mayakovsky. The piglets – Hinted to be the children of Napoleon and are the first generation of animals subjugated to his idea of animal inequality. The young pigs – Four pigs who complain about Napoleon's takeover of the farm but are quickly silenced and later executed, the first animals killed in Napoleon's farm purge. Probably based on the Great Purge of Grigory Zinoviev, Lev Kamenev, Nikolai Bukharin, and Alexei Rykov. Pinkeye – A minor pig who is mentioned only once; he is the taste tester that samples Napoleon's food to make sure it is not poisoned, in response to rumours about an assassination attempt on Napoleon. Humans Mr. Jones – A heavy drinker who is the original owner of Manor Farm, a farm in disrepair with farmhands who often loaf on the job. He is an allegory of Russian Tsar Nicholas II, who abdicated following the February Revolution of 1917 and was murdered, along with the rest of his family, by the Bolsheviks on 17 July 1918. The animals revolt after Jones goes on a drinking binge, returns hungover the following day and neglects them completely. Jones is married, but his wife plays no active role in the book. She seems to live with her husband's drunkenness, going to bed while he stays up drinking till late into the night. In her only other appearance, she hastily throws a few things into a travel bag and flees when she sees that the animals are revolting. Towards the end of the book, one of the farm sows wears her old Sunday dress. Mr. Frederick – The tough owner of Pinchfield Farm, a small but well-kept neighbouring farm, who briefly enters into an alliance with Napoleon. Animal Farm shares land boundaries with Pinchfield on one side and Foxwood on another, making Animal Farm a "buffer zone" between the two bickering farmers. The animals of Animal Farm are terrified of Frederick, as rumours abound of him abusing his animals and entertaining himself with cockfighting. Napoleon enters into an alliance with Frederick in order to sell surplus timber that Pilkington also sought, but is enraged to learn Frederick paid him in counterfeit money. Shortly after the swindling, Frederick and his men invade Animal Farm, killing many animals and destroying the windmill. The brief alliance and subsequent invasion may allude to the Molotov–Ribbentrop Pact and Operation Barbarossa. Mr. Pilkington – The easy-going but crafty and well-to-do owner of Foxwood Farm, a large neighbouring farm overgrown with weeds.

Snowball – Napoleon's rival and original head of the farm after Jones' overthrow. His life parallels that of Leon Trotsky, but may also combine elements from Lenin. Squealer – A small, white, fat porker who serves as Napoleon's second-in-command and minister of propaganda, holding a position similar to that of Vyacheslav Molotov. Minimus – A poetic pig who writes the second and third national anthems of Animal Farm after the singing of "Beasts of England" is banned. Literary theorist John Rodden compares him to the poet Vladimir Mayakovsky. The piglets – Hinted to be the children of Napoleon and are the first generation of animals subjugated to his idea of animal inequality. The young pigs – Four pigs who complain about Napoleon's takeover of the farm but are quickly silenced and later executed, the first animals killed in Napoleon's farm purge. Probably based on the Great Purge of Grigory Zinoviev, Lev Kamenev, Nikolai Bukharin, and Alexei Rykov. Pinkeye – A minor pig who is mentioned only once; he is the taste tester that samples Napoleon's food to make sure it is not poisoned, in response to rumours about an assassination attempt on Napoleon. Humans Mr. Jones – A heavy drinker who is the original owner of Manor Farm, a farm in disrepair with farmhands who often loaf on the job. He is an allegory of Russian Tsar Nicholas II, who abdicated following the February Revolution of 1917 and was murdered, along with the rest of his family, by the Bolsheviks on 17 July 1918. The animals revolt after Jones goes on a drinking binge, returns hungover the following day and neglects them completely. Jones is married, but his wife plays no active role in the book. She seems to live with her husband's drunkenness, going to bed while he stays up drinking till late into the night. In her only other appearance, she hastily throws a few things into a travel bag and flees when she sees that the animals are revolting. Towards the end of the book, one of the farm sows wears her old Sunday dress. Mr. Frederick – The tough owner of Pinchfield Farm, a small but well-kept neighbouring farm, who briefly enters into an alliance with Napoleon. Animal Farm shares land boundaries with Pinchfield on one side and Foxwood on another, making Animal Farm a "buffer zone" between the two bickering farmers. The animals of Animal Farm are terrified of Frederick, as rumours abound of him abusing his animals and entertaining himself with cockfighting. Napoleon enters into an alliance with Frederick in order to sell surplus timber that Pilkington also sought, but is enraged to learn Frederick paid him in counterfeit money. Shortly after the swindling, Frederick and his men invade Animal Farm, killing many animals and destroying the windmill. The brief alliance and subsequent invasion may allude to the Molotov–Ribbentrop Pact and Operation Barbarossa. Mr. Pilkington – The easy-going but crafty and well-to-do owner of Foxwood Farm, a large neighbouring farm overgrown with weeds.

Snowball – Napoleon's rival and original head of the farm after Jones' overthrow. His life parallels that of Leon Trotsky, but may also combine elements from Lenin. Squealer – A small, white, fat porker who serves as Napoleon's second-in-command and minister of propaganda, holding a position similar to that of Vyacheslav Molotov. Minimus – A poetic pig who writes the second and third national anthems of Animal Farm after the singing of "Beasts of England" is banned. Literary theorist John Rodden compares him to the poet Vladimir Mayakovsky. The piglets – Hinted to be the children of Napoleon and are the first generation of animals subjugated to his idea of animal inequality. The young pigs – Four pigs who complain about Napoleon's takeover of the farm but are quickly silenced and later executed, the first animals killed in Napoleon's farm purge. Probably based on the Great Purge of Grigory Zinoviev, Lev Kamenev, Nikolai Bukharin, and Alexei Rykov. Pinkeye – A minor pig who is mentioned only once; he is the taste tester that samples Napoleon's food to make sure it is not poisoned, in response to rumours about an assassination attempt on Napoleon. Humans Mr. Jones – A heavy drinker who is the original owner of Manor Farm, a farm in disrepair with farmhands who often loaf on the job. He is an allegory of Russian Tsar Nicholas II, who abdicated following the February Revolution of 1917 and was murdered, along with the rest of his family, by the Bolsheviks on 17 July 1918. The animals revolt after Jones goes on a drinking binge, returns hungover the following day and neglects them completely. Jones is married, but his wife plays no active role in the book. She seems to live with her husband's drunkenness, going to bed while he stays up drinking till late into the night. In her only other appearance, she hastily throws a few things into a travel bag and flees when she sees that the animals are revolting. Towards the end of the book, one of the farm sows wears her old Sunday dress. Mr. Frederick – The tough owner of Pinchfield Farm, a small but well-kept neighbouring farm, who briefly enters into an alliance with Napoleon. Animal Farm shares land boundaries with Pinchfield on one side and Foxwood on another, making Animal Farm a "buffer zone" between the two bickering farmers. The animals of Animal Farm are terrified of Frederick, as rumours abound of him abusing his animals and entertaining himself with cockfighting. Napoleon enters into an alliance with Frederick in order to sell surplus timber that Pilkington also sought, but is enraged to learn Frederick paid him in counterfeit money. Shortly after the swindling, Frederick and his men invade Animal Farm, killing many animals and destroying the windmill. The brief alliance and subsequent invasion may allude to the Molotov–Ribbentrop Pact and Operation Barbarossa. Mr. Pilkington – The easy-going but crafty and well-to-do owner of Foxwood Farm, a large neighbouring farm overgrown with weeds.

Pilkington is wealthier than Frederick and owns more land, but his farm is in need of care as opposed to Frederick's smaller but more efficiently run farm. Although on bad terms with Frederick, Pilkington is also concerned about the animal revolution that deposed Jones and worried that this could also happen to him. Mr. Whymper – A man hired by Napoleon to act as the liaison between Animal Farm and human society. At first, he is used to acquire necessities that cannot be produced on the farm, such as dog biscuits and paraffin wax, but later he procures luxuries like alcohol for the pigs. Equines Boxer – A loyal, kind, dedicated, extremely strong, hard-working, and respectable cart-horse, although quite naive and gullible. Boxer does a large share of the physical labour on the farm. He is shown to hold the belief that "Napoleon is always right." At one point, he had challenged Squealer's statement that Snowball was always against the welfare of the farm, earning him an attack from Napoleon's dogs. But Boxer's immense strength repels the attack, worrying the pigs that their authority can be challenged. Boxer has been compared to Alexey Stakhanov, a diligent and enthusiastic role model of the Stakhanovite movement. He has been described as "faithful and strong"; he believes any problem can be solved if he works harder. When Boxer is injured, Napoleon sells him to a local knacker to buy himself whisky, and Squealer gives a moving account, falsifying Boxer's death. Mollie – A self-centred, self-indulgent, and vain young white mare who quickly leaves for another farm after the revolution, in a manner similar to those who left Russia after the fall of the Tsar. She is only once mentioned again. Clover – A gentle, caring mare, who shows concern especially for Boxer, who often pushes himself too hard. Clover can read all the letters of the alphabet, but cannot "put words together". She seems to catch on to the sly tricks and schemes set up by Napoleon and Squealer. Benjamin – A donkey, one of the oldest, wisest animals on the farm, and one of the few who can read properly. He is sceptical, temperamental and cynical: his most frequent remark is, "Life will go on as it has always gone on – that is, badly." The academic Morris Dickstein has suggested there is "a touch of Orwell himself in this creature's timeless scepticism" and indeed, friends called Orwell "Donkey George", "after his grumbling donkey Benjamin, in Animal Farm." Other animals Muriel – A wise old goat who is friends with all of the animals on the farm. Similarly to Benjamin, Muriel is one of the few animals on the farm who is not a pig but can read. The puppies – Offspring of Jessie and Bluebell, the puppies were taken away at birth by Napoleon and raised by him to serve as his powerful security force.

Pilkington is wealthier than Frederick and owns more land, but his farm is in need of care as opposed to Frederick's smaller but more efficiently run farm. Although on bad terms with Frederick, Pilkington is also concerned about the animal revolution that deposed Jones and worried that this could also happen to him. Mr. Whymper – A man hired by Napoleon to act as the liaison between Animal Farm and human society. At first, he is used to acquire necessities that cannot be produced on the farm, such as dog biscuits and paraffin wax, but later he procures luxuries like alcohol for the pigs. Equines Boxer – A loyal, kind, dedicated, extremely strong, hard-working, and respectable cart-horse, although quite naive and gullible. Boxer does a large share of the physical labour on the farm. He is shown to hold the belief that "Napoleon is always right." At one point, he had challenged Squealer's statement that Snowball was always against the welfare of the farm, earning him an attack from Napoleon's dogs. But Boxer's immense strength repels the attack, worrying the pigs that their authority can be challenged. Boxer has been compared to Alexey Stakhanov, a diligent and enthusiastic role model of the Stakhanovite movement. He has been described as "faithful and strong"; he believes any problem can be solved if he works harder. When Boxer is injured, Napoleon sells him to a local knacker to buy himself whisky, and Squealer gives a moving account, falsifying Boxer's death. Mollie – A self-centred, self-indulgent, and vain young white mare who quickly leaves for another farm after the revolution, in a manner similar to those who left Russia after the fall of the Tsar. She is only once mentioned again. Clover – A gentle, caring mare, who shows concern especially for Boxer, who often pushes himself too hard. Clover can read all the letters of the alphabet, but cannot "put words together". She seems to catch on to the sly tricks and schemes set up by Napoleon and Squealer. Benjamin – A donkey, one of the oldest, wisest animals on the farm, and one of the few who can read properly. He is sceptical, temperamental and cynical: his most frequent remark is, "Life will go on as it has always gone on – that is, badly." The academic Morris Dickstein has suggested there is "a touch of Orwell himself in this creature's timeless scepticism" and indeed, friends called Orwell "Donkey George", "after his grumbling donkey Benjamin, in Animal Farm." Other animals Muriel – A wise old goat who is friends with all of the animals on the farm. Similarly to Benjamin, Muriel is one of the few animals on the farm who is not a pig but can read. The puppies – Offspring of Jessie and Bluebell, the puppies were taken away at birth by Napoleon and raised by him to serve as his powerful security force.

Pilkington is wealthier than Frederick and owns more land, but his farm is in need of care as opposed to Frederick's smaller but more efficiently run farm. Although on bad terms with Frederick, Pilkington is also concerned about the animal revolution that deposed Jones and worried that this could also happen to him. Mr. Whymper – A man hired by Napoleon to act as the liaison between Animal Farm and human society. At first, he is used to acquire necessities that cannot be produced on the farm, such as dog biscuits and paraffin wax, but later he procures luxuries like alcohol for the pigs. Equines Boxer – A loyal, kind, dedicated, extremely strong, hard-working, and respectable cart-horse, although quite naive and gullible. Boxer does a large share of the physical labour on the farm. He is shown to hold the belief that "Napoleon is always right." At one point, he had challenged Squealer's statement that Snowball was always against the welfare of the farm, earning him an attack from Napoleon's dogs. But Boxer's immense strength repels the attack, worrying the pigs that their authority can be challenged. Boxer has been compared to Alexey Stakhanov, a diligent and enthusiastic role model of the Stakhanovite movement. He has been described as "faithful and strong"; he believes any problem can be solved if he works harder. When Boxer is injured, Napoleon sells him to a local knacker to buy himself whisky, and Squealer gives a moving account, falsifying Boxer's death. Mollie – A self-centred, self-indulgent, and vain young white mare who quickly leaves for another farm after the revolution, in a manner similar to those who left Russia after the fall of the Tsar. She is only once mentioned again. Clover – A gentle, caring mare, who shows concern especially for Boxer, who often pushes himself too hard. Clover can read all the letters of the alphabet, but cannot "put words together". She seems to catch on to the sly tricks and schemes set up by Napoleon and Squealer. Benjamin – A donkey, one of the oldest, wisest animals on the farm, and one of the few who can read properly. He is sceptical, temperamental and cynical: his most frequent remark is, "Life will go on as it has always gone on – that is, badly." The academic Morris Dickstein has suggested there is "a touch of Orwell himself in this creature's timeless scepticism" and indeed, friends called Orwell "Donkey George", "after his grumbling donkey Benjamin, in Animal Farm." Other animals Muriel – A wise old goat who is friends with all of the animals on the farm. Similarly to Benjamin, Muriel is one of the few animals on the farm who is not a pig but can read. The puppies – Offspring of Jessie and Bluebell, the puppies were taken away at birth by Napoleon and raised by him to serve as his powerful security force.

Moses – The Raven, "Mr. Jones's especial pet, was a spy and a tale-bearer, but he was also a clever talker." Initially following Mrs. Jones into exile, he reappears several years later and resumes his role of talking but not working. He regales Animal Farm's denizens with tales of a wondrous place beyond the clouds called "Sugarcandy Mountain, that happy country where we poor animals shall rest forever from our labours!" Orwell portrays established religion as "the black raven of priestcraft – promising pie in the sky when you die, and faithfully serving whoever happens to be in power." His preaching to the animals heartens them, and Napoleon allows Moses to reside at the farm "with an allowance of a gill of beer daily", akin to how Stalin brought back the Russian Orthodox Church during the Second World War. The sheep – They are not given individual names or personalities. They show limited understanding of Animalism and the political atmosphere of the farm, yet nonetheless they are the voice of blind conformity as they bleat their support of Napoleon's ideals with jingles during his speeches and meetings with Snowball. Their constant bleating of "four legs good, two legs bad" was used as a device to drown out any opposition or alternative views from Snowball, much as Stalin used hysterical crowds to drown out Trotsky. Towards the end of the book, Squealer (the propagandist) trains the sheep to alter their slogan to "four legs good, two legs better", which they dutifully do. The hens – Also unnamed, the hens are promised at the start of the revolution that they will get to keep their eggs, which are stolen from them under Mr. Jones. However, their eggs are soon taken from them under the premise of buying goods from outside Animal Farm. The hens are among the first to rebel, albeit unsuccessfully, against Napoleon. The cows – Also unnamed, the cows are enticed into the revolution by promises that their milk will not be stolen but can be used to raise their own calves. Their milk is then stolen by the pigs, who learn to milk them. The milk is stirred into the pigs' mash every day, while the other animals are denied such luxuries. The cat – Unnamed and never seen to carry out any work, the cat is absent for long periods and is forgiven because her excuses are so convincing and she "purred so affectionately that it was impossible not to believe in her good intentions." She has no interest in the politics of the farm, and the only time she is recorded as having participated in an election, she is found to have actually "voted on both sides." The ducks – Also unnamed. The roosters – One arranges to wake Boxer early, and a black one acts as a trumpeter for Napoleon. The geese – Also unnamed. One gander commits suicide by eating nightshade berries.

Moses – The Raven, "Mr. Jones's especial pet, was a spy and a tale-bearer, but he was also a clever talker." Initially following Mrs. Jones into exile, he reappears several years later and resumes his role of talking but not working. He regales Animal Farm's denizens with tales of a wondrous place beyond the clouds called "Sugarcandy Mountain, that happy country where we poor animals shall rest forever from our labours!" Orwell portrays established religion as "the black raven of priestcraft – promising pie in the sky when you die, and faithfully serving whoever happens to be in power." His preaching to the animals heartens them, and Napoleon allows Moses to reside at the farm "with an allowance of a gill of beer daily", akin to how Stalin brought back the Russian Orthodox Church during the Second World War. The sheep – They are not given individual names or personalities. They show limited understanding of Animalism and the political atmosphere of the farm, yet nonetheless they are the voice of blind conformity as they bleat their support of Napoleon's ideals with jingles during his speeches and meetings with Snowball. Their constant bleating of "four legs good, two legs bad" was used as a device to drown out any opposition or alternative views from Snowball, much as Stalin used hysterical crowds to drown out Trotsky. Towards the end of the book, Squealer (the propagandist) trains the sheep to alter their slogan to "four legs good, two legs better", which they dutifully do. The hens – Also unnamed, the hens are promised at the start of the revolution that they will get to keep their eggs, which are stolen from them under Mr. Jones. However, their eggs are soon taken from them under the premise of buying goods from outside Animal Farm. The hens are among the first to rebel, albeit unsuccessfully, against Napoleon. The cows – Also unnamed, the cows are enticed into the revolution by promises that their milk will not be stolen but can be used to raise their own calves. Their milk is then stolen by the pigs, who learn to milk them. The milk is stirred into the pigs' mash every day, while the other animals are denied such luxuries. The cat – Unnamed and never seen to carry out any work, the cat is absent for long periods and is forgiven because her excuses are so convincing and she "purred so affectionately that it was impossible not to believe in her good intentions." She has no interest in the politics of the farm, and the only time she is recorded as having participated in an election, she is found to have actually "voted on both sides." The ducks – Also unnamed. The roosters – One arranges to wake Boxer early, and a black one acts as a trumpeter for Napoleon. The geese – Also unnamed. One gander commits suicide by eating nightshade berries.

Moses – The Raven, "Mr. Jones's especial pet, was a spy and a tale-bearer, but he was also a clever talker." Initially following Mrs. Jones into exile, he reappears several years later and resumes his role of talking but not working. He regales Animal Farm's denizens with tales of a wondrous place beyond the clouds called "Sugarcandy Mountain, that happy country where we poor animals shall rest forever from our labours!" Orwell portrays established religion as "the black raven of priestcraft – promising pie in the sky when you die, and faithfully serving whoever happens to be in power." His preaching to the animals heartens them, and Napoleon allows Moses to reside at the farm "with an allowance of a gill of beer daily", akin to how Stalin brought back the Russian Orthodox Church during the Second World War. The sheep – They are not given individual names or personalities. They show limited understanding of Animalism and the political atmosphere of the farm, yet nonetheless they are the voice of blind conformity as they bleat their support of Napoleon's ideals with jingles during his speeches and meetings with Snowball. Their constant bleating of "four legs good, two legs bad" was used as a device to drown out any opposition or alternative views from Snowball, much as Stalin used hysterical crowds to drown out Trotsky. Towards the end of the book, Squealer (the propagandist) trains the sheep to alter their slogan to "four legs good, two legs better", which they dutifully do. The hens – Also unnamed, the hens are promised at the start of the revolution that they will get to keep their eggs, which are stolen from them under Mr. Jones. However, their eggs are soon taken from them under the premise of buying goods from outside Animal Farm. The hens are among the first to rebel, albeit unsuccessfully, against Napoleon. The cows – Also unnamed, the cows are enticed into the revolution by promises that their milk will not be stolen but can be used to raise their own calves. Their milk is then stolen by the pigs, who learn to milk them. The milk is stirred into the pigs' mash every day, while the other animals are denied such luxuries. The cat – Unnamed and never seen to carry out any work, the cat is absent for long periods and is forgiven because her excuses are so convincing and she "purred so affectionately that it was impossible not to believe in her good intentions." She has no interest in the politics of the farm, and the only time she is recorded as having participated in an election, she is found to have actually "voted on both sides." The ducks – Also unnamed. The roosters – One arranges to wake Boxer early, and a black one acts as a trumpeter for Napoleon. The geese – Also unnamed. One gander commits suicide by eating nightshade berries.

Genre and style George Orwell's Animal Farm is an example of a political satire that was intended to have a "wider application", according to Orwell himself, in terms of its relevance. Stylistically, the work shares many similarities with some of Orwell's other works, most notably 1984, as both have been considered works of Swiftian Satire. Furthermore, these two prominent works seem to suggest Orwell's bleak view of the future for humanity; he seems to stress the potential/current threat of dystopias similar to those in Animal Farm and 1984. In these kinds of works, Orwell distinctly references the disarray and traumatic conditions of Europe following the Second World War. Orwell's style and writing philosophy as a whole were very concerned with the pursuit of truth in writing. Orwell was committed to communicating in a way that was straightforward, given the way that he felt words were commonly used in politics to deceive and confuse. For this reason, he is careful, in Animal Farm, to make sure the narrator speaks in an unbiased and uncomplicated fashion. The difference is seen in the way that the animals speak and interact, as the generally moral animals seem to speak their minds clearly, while the wicked animals on the farm, such as Napoleon, twist language in such a way that it meets their own insidious desires. This style reflects Orwell's close proximation to the issues facing Europe at the time and his determination to comment critically on Stalin's Soviet Russia. Background Origin and writing George Orwell wrote the manuscript between November 1943 and February 1944 after his experiences during the Spanish Civil War, which he described in Homage to Catalonia (1938). In the preface of a 1947 Ukrainian edition of Animal Farm, he explained how escaping the communist purges in Spain taught him "how easily totalitarian propaganda can control the opinion of enlightened people in democratic countries." This motivated Orwell to expose and strongly condemn what he saw as the Stalinist corruption of the original socialist ideals. Homage to Catalonia sold poorly; after seeing Arthur Koestler's best-selling, Darkness at Noon, about the Moscow Trials, Orwell decided that fiction was the best way to describe totalitarianism. Immediately prior to writing the book, Orwell had quit the BBC. He was also upset about a booklet for propagandists the Ministry of Information had put out. The booklet included instructions on how to quell ideological fears of the Soviet Union, such as directions to claim that the Red Terror was a figment of Nazi imagination. In the preface, Orwell described the source of the idea of setting the book on a farm: In 1944, the manuscript was almost lost when a German V-1 flying bomb destroyed his London home. Orwell spent hours sifting through the rubble to find the pages intact. Publication Publishing Orwell initially encountered difficulty getting the manuscript published, largely due to fears that the book might upset the alliance between Britain, the United States, and the Soviet Union.

Genre and style George Orwell's Animal Farm is an example of a political satire that was intended to have a "wider application", according to Orwell himself, in terms of its relevance. Stylistically, the work shares many similarities with some of Orwell's other works, most notably 1984, as both have been considered works of Swiftian Satire. Furthermore, these two prominent works seem to suggest Orwell's bleak view of the future for humanity; he seems to stress the potential/current threat of dystopias similar to those in Animal Farm and 1984. In these kinds of works, Orwell distinctly references the disarray and traumatic conditions of Europe following the Second World War. Orwell's style and writing philosophy as a whole were very concerned with the pursuit of truth in writing. Orwell was committed to communicating in a way that was straightforward, given the way that he felt words were commonly used in politics to deceive and confuse. For this reason, he is careful, in Animal Farm, to make sure the narrator speaks in an unbiased and uncomplicated fashion. The difference is seen in the way that the animals speak and interact, as the generally moral animals seem to speak their minds clearly, while the wicked animals on the farm, such as Napoleon, twist language in such a way that it meets their own insidious desires. This style reflects Orwell's close proximation to the issues facing Europe at the time and his determination to comment critically on Stalin's Soviet Russia. Background Origin and writing George Orwell wrote the manuscript between November 1943 and February 1944 after his experiences during the Spanish Civil War, which he described in Homage to Catalonia (1938). In the preface of a 1947 Ukrainian edition of Animal Farm, he explained how escaping the communist purges in Spain taught him "how easily totalitarian propaganda can control the opinion of enlightened people in democratic countries." This motivated Orwell to expose and strongly condemn what he saw as the Stalinist corruption of the original socialist ideals. Homage to Catalonia sold poorly; after seeing Arthur Koestler's best-selling, Darkness at Noon, about the Moscow Trials, Orwell decided that fiction was the best way to describe totalitarianism. Immediately prior to writing the book, Orwell had quit the BBC. He was also upset about a booklet for propagandists the Ministry of Information had put out. The booklet included instructions on how to quell ideological fears of the Soviet Union, such as directions to claim that the Red Terror was a figment of Nazi imagination. In the preface, Orwell described the source of the idea of setting the book on a farm: In 1944, the manuscript was almost lost when a German V-1 flying bomb destroyed his London home. Orwell spent hours sifting through the rubble to find the pages intact. Publication Publishing Orwell initially encountered difficulty getting the manuscript published, largely due to fears that the book might upset the alliance between Britain, the United States, and the Soviet Union.

Genre and style George Orwell's Animal Farm is an example of a political satire that was intended to have a "wider application", according to Orwell himself, in terms of its relevance. Stylistically, the work shares many similarities with some of Orwell's other works, most notably 1984, as both have been considered works of Swiftian Satire. Furthermore, these two prominent works seem to suggest Orwell's bleak view of the future for humanity; he seems to stress the potential/current threat of dystopias similar to those in Animal Farm and 1984. In these kinds of works, Orwell distinctly references the disarray and traumatic conditions of Europe following the Second World War. Orwell's style and writing philosophy as a whole were very concerned with the pursuit of truth in writing. Orwell was committed to communicating in a way that was straightforward, given the way that he felt words were commonly used in politics to deceive and confuse. For this reason, he is careful, in Animal Farm, to make sure the narrator speaks in an unbiased and uncomplicated fashion. The difference is seen in the way that the animals speak and interact, as the generally moral animals seem to speak their minds clearly, while the wicked animals on the farm, such as Napoleon, twist language in such a way that it meets their own insidious desires. This style reflects Orwell's close proximation to the issues facing Europe at the time and his determination to comment critically on Stalin's Soviet Russia. Background Origin and writing George Orwell wrote the manuscript between November 1943 and February 1944 after his experiences during the Spanish Civil War, which he described in Homage to Catalonia (1938). In the preface of a 1947 Ukrainian edition of Animal Farm, he explained how escaping the communist purges in Spain taught him "how easily totalitarian propaganda can control the opinion of enlightened people in democratic countries." This motivated Orwell to expose and strongly condemn what he saw as the Stalinist corruption of the original socialist ideals. Homage to Catalonia sold poorly; after seeing Arthur Koestler's best-selling, Darkness at Noon, about the Moscow Trials, Orwell decided that fiction was the best way to describe totalitarianism. Immediately prior to writing the book, Orwell had quit the BBC. He was also upset about a booklet for propagandists the Ministry of Information had put out. The booklet included instructions on how to quell ideological fears of the Soviet Union, such as directions to claim that the Red Terror was a figment of Nazi imagination. In the preface, Orwell described the source of the idea of setting the book on a farm: In 1944, the manuscript was almost lost when a German V-1 flying bomb destroyed his London home. Orwell spent hours sifting through the rubble to find the pages intact. Publication Publishing Orwell initially encountered difficulty getting the manuscript published, largely due to fears that the book might upset the alliance between Britain, the United States, and the Soviet Union.

Four publishers refused to publish Animal Farm, yet one had initially accepted the work, but declined it after consulting the Ministry of Information. Eventually, Secker and Warburg published the first edition in 1945. During the Second World War, it became clear to Orwell that anti-Soviet literature was not something which most major publishing houses would touch – including his regular publisher Gollancz. He also submitted the manuscript to Faber and Faber, where the poet T. S. Eliot (who was a director of the firm) rejected it; Eliot wrote back to Orwell praising the book's "good writing" and "fundamental integrity", but declared that they would only accept it for publication if they had some sympathy for the viewpoint "which I take to be generally Trotskyite". Eliot said he found the view "not convincing", and contended that the pigs were made out to be the best to run the farm; he posited that someone might argue "what was needed ... was not more communism but more public-spirited pigs". Orwell let André Deutsch, who was working for Nicholson & Watson in 1944, read the typescript, and Deutsch was convinced that Nicholson & Watson would want to publish it; however, they did not, and "lectured Orwell on what they perceived to be errors in Animal Farm." In his London Letter on 17 April 1944 for Partisan Review, Orwell wrote that it was "now next door to impossible to get anything overtly anti-Russian printed. Anti-Russian books do appear, but mostly from Catholic publishing firms and always from a religious or frankly reactionary angle." The publisher Jonathan Cape, who had initially accepted Animal Farm, subsequently rejected the book after an official at the British Ministry of Information warned him off – although the civil servant who it is assumed gave the order was later found to be a Soviet spy. Writing to Leonard Moore, a partner in the literary agency of Christy & Moore, publisher Jonathan Cape explained that the decision had been taken on the advice of a senior official in the Ministry of Information. Such flagrant anti-Soviet bias was unacceptable, and the choice of pigs as the dominant class was thought to be especially offensive. It may reasonably be assumed that the "important official" was a man named Peter Smollett, who was later unmasked as a Soviet agent. Orwell was suspicious of Smollett/Smolka, and he would be one of the names Orwell included in his list of Crypto-Communists and Fellow-Travellers sent to the Information Research Department in 1949. The publisher wrote to Orwell, saying: Frederic Warburg also faced pressures against publication, even from people in his own office and from his wife Pamela, who felt that it was not the moment for ingratitude towards Stalin and the heroic Red Army, which had played a major part in defeating Adolf Hitler. A Russian translation was printed in the paper Posev, and in giving permission for a Russian translation of Animal Farm, Orwell refused in advance all royalties.

Four publishers refused to publish Animal Farm, yet one had initially accepted the work, but declined it after consulting the Ministry of Information. Eventually, Secker and Warburg published the first edition in 1945. During the Second World War, it became clear to Orwell that anti-Soviet literature was not something which most major publishing houses would touch – including his regular publisher Gollancz. He also submitted the manuscript to Faber and Faber, where the poet T. S. Eliot (who was a director of the firm) rejected it; Eliot wrote back to Orwell praising the book's "good writing" and "fundamental integrity", but declared that they would only accept it for publication if they had some sympathy for the viewpoint "which I take to be generally Trotskyite". Eliot said he found the view "not convincing", and contended that the pigs were made out to be the best to run the farm; he posited that someone might argue "what was needed ... was not more communism but more public-spirited pigs". Orwell let André Deutsch, who was working for Nicholson & Watson in 1944, read the typescript, and Deutsch was convinced that Nicholson & Watson would want to publish it; however, they did not, and "lectured Orwell on what they perceived to be errors in Animal Farm." In his London Letter on 17 April 1944 for Partisan Review, Orwell wrote that it was "now next door to impossible to get anything overtly anti-Russian printed. Anti-Russian books do appear, but mostly from Catholic publishing firms and always from a religious or frankly reactionary angle." The publisher Jonathan Cape, who had initially accepted Animal Farm, subsequently rejected the book after an official at the British Ministry of Information warned him off – although the civil servant who it is assumed gave the order was later found to be a Soviet spy. Writing to Leonard Moore, a partner in the literary agency of Christy & Moore, publisher Jonathan Cape explained that the decision had been taken on the advice of a senior official in the Ministry of Information. Such flagrant anti-Soviet bias was unacceptable, and the choice of pigs as the dominant class was thought to be especially offensive. It may reasonably be assumed that the "important official" was a man named Peter Smollett, who was later unmasked as a Soviet agent. Orwell was suspicious of Smollett/Smolka, and he would be one of the names Orwell included in his list of Crypto-Communists and Fellow-Travellers sent to the Information Research Department in 1949. The publisher wrote to Orwell, saying: Frederic Warburg also faced pressures against publication, even from people in his own office and from his wife Pamela, who felt that it was not the moment for ingratitude towards Stalin and the heroic Red Army, which had played a major part in defeating Adolf Hitler. A Russian translation was printed in the paper Posev, and in giving permission for a Russian translation of Animal Farm, Orwell refused in advance all royalties.

Four publishers refused to publish Animal Farm, yet one had initially accepted the work, but declined it after consulting the Ministry of Information. Eventually, Secker and Warburg published the first edition in 1945. During the Second World War, it became clear to Orwell that anti-Soviet literature was not something which most major publishing houses would touch – including his regular publisher Gollancz. He also submitted the manuscript to Faber and Faber, where the poet T. S. Eliot (who was a director of the firm) rejected it; Eliot wrote back to Orwell praising the book's "good writing" and "fundamental integrity", but declared that they would only accept it for publication if they had some sympathy for the viewpoint "which I take to be generally Trotskyite". Eliot said he found the view "not convincing", and contended that the pigs were made out to be the best to run the farm; he posited that someone might argue "what was needed ... was not more communism but more public-spirited pigs". Orwell let André Deutsch, who was working for Nicholson & Watson in 1944, read the typescript, and Deutsch was convinced that Nicholson & Watson would want to publish it; however, they did not, and "lectured Orwell on what they perceived to be errors in Animal Farm." In his London Letter on 17 April 1944 for Partisan Review, Orwell wrote that it was "now next door to impossible to get anything overtly anti-Russian printed. Anti-Russian books do appear, but mostly from Catholic publishing firms and always from a religious or frankly reactionary angle." The publisher Jonathan Cape, who had initially accepted Animal Farm, subsequently rejected the book after an official at the British Ministry of Information warned him off – although the civil servant who it is assumed gave the order was later found to be a Soviet spy. Writing to Leonard Moore, a partner in the literary agency of Christy & Moore, publisher Jonathan Cape explained that the decision had been taken on the advice of a senior official in the Ministry of Information. Such flagrant anti-Soviet bias was unacceptable, and the choice of pigs as the dominant class was thought to be especially offensive. It may reasonably be assumed that the "important official" was a man named Peter Smollett, who was later unmasked as a Soviet agent. Orwell was suspicious of Smollett/Smolka, and he would be one of the names Orwell included in his list of Crypto-Communists and Fellow-Travellers sent to the Information Research Department in 1949. The publisher wrote to Orwell, saying: Frederic Warburg also faced pressures against publication, even from people in his own office and from his wife Pamela, who felt that it was not the moment for ingratitude towards Stalin and the heroic Red Army, which had played a major part in defeating Adolf Hitler. A Russian translation was printed in the paper Posev, and in giving permission for a Russian translation of Animal Farm, Orwell refused in advance all royalties.

A translation in Ukrainian, which was produced in Germany, was confiscated in large part by the American wartime authorities and handed over to the Soviet repatriation commission. In October 1945, Orwell wrote to Frederic Warburg expressing interest in pursuing the possibility that the political cartoonist David Low might illustrate Animal Farm. Low had written a letter saying that he had had "a good time with Animal Farm – an excellent bit of satire – it would illustrate perfectly." Nothing came of this, and a trial issue produced by Secker & Warburg in 1956 illustrated by John Driver was abandoned, but the Folio Society published an edition in 1984 illustrated by Quentin Blake and an edition illustrated by the cartoonist Ralph Steadman was published by Secker & Warburg in 1995 to celebrate the fiftieth anniversary of the first edition of Animal Farm. Preface Orwell originally wrote a preface complaining about British self-censorship and how the British people were suppressing criticism of the USSR, their World War II ally: Although the first edition allowed space for the preface, it was not included, and as of June 2009 most editions of the book have not included it. Secker and Warburg published the first edition of Animal Farm in 1945 without an introduction. However, the publisher had provided space for a preface in the author's proof composited from the manuscript. For reasons unknown, no preface was supplied, and the page numbers had to be renumbered at the last minute. In 1972, Ian Angus found the original typescript titled "The Freedom of the Press", and Bernard Crick published it, together with his own introduction, in The Times Literary Supplement on 15 September 1972 as "How the essay came to be written". Orwell's essay criticised British self-censorship by the press, specifically the suppression of unflattering descriptions of Stalin and the Soviet government. The same essay also appeared in the Italian 1976 edition of Animal Farm with another introduction by Crick, claiming to be the first edition with the preface. Other publishers were still declining to publish it. Reception Contemporary reviews of the work were not universally positive. Writing in the American New Republic magazine, George Soule expressed his disappointment in the book, writing that it "puzzled and saddened me. It seemed on the whole dull. The allegory turned out to be a creaking machine for saying in a clumsy way things that have been said better directly." Soule believed that the animals were not consistent enough with their real-world inspirations, and said, "It seems to me that the failure of this book (commercially it is already assured of tremendous success) arises from the fact that the satire deals not with something the author has experienced, but rather with stereotyped ideas about a country which he probably does not know very well". The Guardian on 24 August 1945 called Animal Farm "a delightfully humorous and caustic satire on the rule of the many by the few".

A translation in Ukrainian, which was produced in Germany, was confiscated in large part by the American wartime authorities and handed over to the Soviet repatriation commission. In October 1945, Orwell wrote to Frederic Warburg expressing interest in pursuing the possibility that the political cartoonist David Low might illustrate Animal Farm. Low had written a letter saying that he had had "a good time with Animal Farm – an excellent bit of satire – it would illustrate perfectly." Nothing came of this, and a trial issue produced by Secker & Warburg in 1956 illustrated by John Driver was abandoned, but the Folio Society published an edition in 1984 illustrated by Quentin Blake and an edition illustrated by the cartoonist Ralph Steadman was published by Secker & Warburg in 1995 to celebrate the fiftieth anniversary of the first edition of Animal Farm. Preface Orwell originally wrote a preface complaining about British self-censorship and how the British people were suppressing criticism of the USSR, their World War II ally: Although the first edition allowed space for the preface, it was not included, and as of June 2009 most editions of the book have not included it. Secker and Warburg published the first edition of Animal Farm in 1945 without an introduction. However, the publisher had provided space for a preface in the author's proof composited from the manuscript. For reasons unknown, no preface was supplied, and the page numbers had to be renumbered at the last minute. In 1972, Ian Angus found the original typescript titled "The Freedom of the Press", and Bernard Crick published it, together with his own introduction, in The Times Literary Supplement on 15 September 1972 as "How the essay came to be written". Orwell's essay criticised British self-censorship by the press, specifically the suppression of unflattering descriptions of Stalin and the Soviet government. The same essay also appeared in the Italian 1976 edition of Animal Farm with another introduction by Crick, claiming to be the first edition with the preface. Other publishers were still declining to publish it. Reception Contemporary reviews of the work were not universally positive. Writing in the American New Republic magazine, George Soule expressed his disappointment in the book, writing that it "puzzled and saddened me. It seemed on the whole dull. The allegory turned out to be a creaking machine for saying in a clumsy way things that have been said better directly." Soule believed that the animals were not consistent enough with their real-world inspirations, and said, "It seems to me that the failure of this book (commercially it is already assured of tremendous success) arises from the fact that the satire deals not with something the author has experienced, but rather with stereotyped ideas about a country which he probably does not know very well". The Guardian on 24 August 1945 called Animal Farm "a delightfully humorous and caustic satire on the rule of the many by the few".

A translation in Ukrainian, which was produced in Germany, was confiscated in large part by the American wartime authorities and handed over to the Soviet repatriation commission. In October 1945, Orwell wrote to Frederic Warburg expressing interest in pursuing the possibility that the political cartoonist David Low might illustrate Animal Farm. Low had written a letter saying that he had had "a good time with Animal Farm – an excellent bit of satire – it would illustrate perfectly." Nothing came of this, and a trial issue produced by Secker & Warburg in 1956 illustrated by John Driver was abandoned, but the Folio Society published an edition in 1984 illustrated by Quentin Blake and an edition illustrated by the cartoonist Ralph Steadman was published by Secker & Warburg in 1995 to celebrate the fiftieth anniversary of the first edition of Animal Farm. Preface Orwell originally wrote a preface complaining about British self-censorship and how the British people were suppressing criticism of the USSR, their World War II ally: Although the first edition allowed space for the preface, it was not included, and as of June 2009 most editions of the book have not included it. Secker and Warburg published the first edition of Animal Farm in 1945 without an introduction. However, the publisher had provided space for a preface in the author's proof composited from the manuscript. For reasons unknown, no preface was supplied, and the page numbers had to be renumbered at the last minute. In 1972, Ian Angus found the original typescript titled "The Freedom of the Press", and Bernard Crick published it, together with his own introduction, in The Times Literary Supplement on 15 September 1972 as "How the essay came to be written". Orwell's essay criticised British self-censorship by the press, specifically the suppression of unflattering descriptions of Stalin and the Soviet government. The same essay also appeared in the Italian 1976 edition of Animal Farm with another introduction by Crick, claiming to be the first edition with the preface. Other publishers were still declining to publish it. Reception Contemporary reviews of the work were not universally positive. Writing in the American New Republic magazine, George Soule expressed his disappointment in the book, writing that it "puzzled and saddened me. It seemed on the whole dull. The allegory turned out to be a creaking machine for saying in a clumsy way things that have been said better directly." Soule believed that the animals were not consistent enough with their real-world inspirations, and said, "It seems to me that the failure of this book (commercially it is already assured of tremendous success) arises from the fact that the satire deals not with something the author has experienced, but rather with stereotyped ideas about a country which he probably does not know very well". The Guardian on 24 August 1945 called Animal Farm "a delightfully humorous and caustic satire on the rule of the many by the few".

Tosco Fyvel, writing in Tribune on the same day, called the book "a gentle satire on a certain State and on the illusions of an age which may already be behind us." Julian Symons responded, on 7 September, "Should we not expect, in Tribune at least, acknowledgement of the fact that it is a satire not at all gentle upon a particular State – Soviet Russia? It seems to me that a reviewer should have the courage to identify Napoleon with Stalin, and Snowball with Trotsky, and express an opinion favourable or unfavourable to the author, upon a political ground. In a hundred years time perhaps, Animal Farm may be simply a fairy story; today it is a political satire with a good deal of point." Animal Farm has been subject to much comment in the decades since these early remarks. The CIA, from 1952 to 1957 in Operation Aedinosaur, sent millions of balloons carrying copies of the novel into Poland, Hungary and Czechoslovakia, whose air forces tried to shoot the balloons down. Time magazine chose Animal Farm as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Popular reading in schools, Animal Farm was ranked the UK's favourite book from school in a 2016 poll. Animal Farm has also faced an array of challenges in school settings around the US. The following are examples of this controversy that has existed around Orwell's work: The John Birch Society in Wisconsin challenged the reading of Animal Farm in 1965 because of its reference to masses revolting. New York State English Council's Committee on Defense Against Censorship found that in 1968, Animal Farm had been widely deemed a "problem book". A censorship survey conducted in DeKalb County, Georgia, relating to the years 1979–1982, revealed that many schools had attempted to limit access to Animal Farm due to its "political theories". A superintendent in Bay County, Florida, banned Animal Farm at the middle school and high school levels in 1987. The Board quickly brought back the book, however, after receiving complaints of the ban as "unconstitutional". Animal Farm was removed from the Stonington, Connecticut school district curriculum in 2017. Animal Farm has also faced similar forms of resistance in other countries. The ALA also mentions the way that the book was prevented from being featured at the International Book Fair in Moscow, Russia, in 1977 and banned from schools in the United Arab Emirates for references to practices or actions that defy Arab or Islamic beliefs, such as pigs or alcohol. In the same manner, Animal Farm has also faced relatively recent issues in China. In 2018, the government made the decision to censor all online posts about or referring to Animal Farm. However the book itself, as of 2019, remains sold in stores.

Tosco Fyvel, writing in Tribune on the same day, called the book "a gentle satire on a certain State and on the illusions of an age which may already be behind us." Julian Symons responded, on 7 September, "Should we not expect, in Tribune at least, acknowledgement of the fact that it is a satire not at all gentle upon a particular State – Soviet Russia? It seems to me that a reviewer should have the courage to identify Napoleon with Stalin, and Snowball with Trotsky, and express an opinion favourable or unfavourable to the author, upon a political ground. In a hundred years time perhaps, Animal Farm may be simply a fairy story; today it is a political satire with a good deal of point." Animal Farm has been subject to much comment in the decades since these early remarks. The CIA, from 1952 to 1957 in Operation Aedinosaur, sent millions of balloons carrying copies of the novel into Poland, Hungary and Czechoslovakia, whose air forces tried to shoot the balloons down. Time magazine chose Animal Farm as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Popular reading in schools, Animal Farm was ranked the UK's favourite book from school in a 2016 poll. Animal Farm has also faced an array of challenges in school settings around the US. The following are examples of this controversy that has existed around Orwell's work: The John Birch Society in Wisconsin challenged the reading of Animal Farm in 1965 because of its reference to masses revolting. New York State English Council's Committee on Defense Against Censorship found that in 1968, Animal Farm had been widely deemed a "problem book". A censorship survey conducted in DeKalb County, Georgia, relating to the years 1979–1982, revealed that many schools had attempted to limit access to Animal Farm due to its "political theories". A superintendent in Bay County, Florida, banned Animal Farm at the middle school and high school levels in 1987. The Board quickly brought back the book, however, after receiving complaints of the ban as "unconstitutional". Animal Farm was removed from the Stonington, Connecticut school district curriculum in 2017. Animal Farm has also faced similar forms of resistance in other countries. The ALA also mentions the way that the book was prevented from being featured at the International Book Fair in Moscow, Russia, in 1977 and banned from schools in the United Arab Emirates for references to practices or actions that defy Arab or Islamic beliefs, such as pigs or alcohol. In the same manner, Animal Farm has also faced relatively recent issues in China. In 2018, the government made the decision to censor all online posts about or referring to Animal Farm. However the book itself, as of 2019, remains sold in stores.

Tosco Fyvel, writing in Tribune on the same day, called the book "a gentle satire on a certain State and on the illusions of an age which may already be behind us." Julian Symons responded, on 7 September, "Should we not expect, in Tribune at least, acknowledgement of the fact that it is a satire not at all gentle upon a particular State – Soviet Russia? It seems to me that a reviewer should have the courage to identify Napoleon with Stalin, and Snowball with Trotsky, and express an opinion favourable or unfavourable to the author, upon a political ground. In a hundred years time perhaps, Animal Farm may be simply a fairy story; today it is a political satire with a good deal of point." Animal Farm has been subject to much comment in the decades since these early remarks. The CIA, from 1952 to 1957 in Operation Aedinosaur, sent millions of balloons carrying copies of the novel into Poland, Hungary and Czechoslovakia, whose air forces tried to shoot the balloons down. Time magazine chose Animal Farm as one of the 100 best English-language novels (1923 to 2005); it also featured at number 31 on the Modern Library List of Best 20th-Century Novels. It won a Retrospective Hugo Award in 1996 and is included in the Great Books of the Western World selection. Popular reading in schools, Animal Farm was ranked the UK's favourite book from school in a 2016 poll. Animal Farm has also faced an array of challenges in school settings around the US. The following are examples of this controversy that has existed around Orwell's work: The John Birch Society in Wisconsin challenged the reading of Animal Farm in 1965 because of its reference to masses revolting. New York State English Council's Committee on Defense Against Censorship found that in 1968, Animal Farm had been widely deemed a "problem book". A censorship survey conducted in DeKalb County, Georgia, relating to the years 1979–1982, revealed that many schools had attempted to limit access to Animal Farm due to its "political theories". A superintendent in Bay County, Florida, banned Animal Farm at the middle school and high school levels in 1987. The Board quickly brought back the book, however, after receiving complaints of the ban as "unconstitutional". Animal Farm was removed from the Stonington, Connecticut school district curriculum in 2017. Animal Farm has also faced similar forms of resistance in other countries. The ALA also mentions the way that the book was prevented from being featured at the International Book Fair in Moscow, Russia, in 1977 and banned from schools in the United Arab Emirates for references to practices or actions that defy Arab or Islamic beliefs, such as pigs or alcohol. In the same manner, Animal Farm has also faced relatively recent issues in China. In 2018, the government made the decision to censor all online posts about or referring to Animal Farm. However the book itself, as of 2019, remains sold in stores.

Amy Hawkins and Jeffrey Wasserstrom of The Atlantic stated in 2019 that the book is widely available in Mainland China for several reasons: censors believe the general public is unlikely to read a highbrow book , because the elites who do read books feel connected to the ruling party anyway, and because the Communist Party sees being too aggressive in blocking cultural products as a liability. The authors stated "It was—and remains—as easy to buy 1984 and Animal Farm in Shenzhen or Shanghai as it is in London or Los Angeles." An enhanced version of the book, launched in India in 2017, was widely praised for capturing the author's intent, by republishing the proposed preface of the First Edition and the preface he wrote for the Ukrainian edition. Analysis Animalism The pigs Snowball, Napoleon, and Squealer adapt Old Major's ideas into "a complete system of thought", which they formally name Animalism, an allegoric reference to Communism, not to be confused with the philosophy Animalism. Soon after, Napoleon and Squealer partake in activities associated with the humans (drinking alcohol, sleeping in beds, trading), which were explicitly prohibited by the Seven Commandments. Squealer is employed to alter the Seven Commandments to account for this humanisation, an allusion to the Soviet government's revising of history in order to exercise control of the people's beliefs about themselves and their society. The original commandments are: Whatever goes upon two legs is an enemy. Whatever goes upon four legs, or has wings, is a friend. No animal shall wear clothes. No animal shall sleep in a bed. No animal shall drink alcohol. No animal shall kill any other animal. All animals are equal. These commandments are also distilled into the maxim "Four legs good, two legs bad!" which is primarily used by the sheep on the farm, often to disrupt discussions and disagreements between animals on the nature of Animalism. Later, Napoleon and his pigs secretly revise some commandments to clear themselves of accusations of law-breaking. The changed commandments are as follows, with the changes bolded: Eventually, these are replaced with the maxims, "All animals are equal, but some animals are more equal than others", and "Four legs good, two legs better" as the pigs become more human. This is an ironic twist to the original purpose of the Seven Commandments, which were supposed to keep order within Animal Farm by uniting the animals together against the humans and preventing animals from following the humans' evil habits. Through the revision of the commandments, Orwell demonstrates how simply political dogma can be turned into malleable propaganda. Significance and allegory Orwell biographer Jeffrey Meyers has written, "virtually every detail has political significance in this allegory." Orwell himself wrote in 1946, "Of course I intended it primarily as a satire on the Russian revolution ... [and] that kind of revolution (violent conspiratorial revolution, led by unconsciously power-hungry people) can only lead to a change of masters [-] revolutions only effect a radical improvement when the masses are alert."