Daphne
Daphne, Daphne, a nymph, daughter of king Peneus
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Daphnen Proper-name noun: feminine accusative singular of Daphne
- 1. nimf, dochter v.d. riviergod Peneus; Apollo was verliefd op haar en zat haar achterna, omdat zij voor hem wegvluchtte; tijdens haar vlucht werd haar gebed verhoord en veranderde ze in een laurierboom;
- 2. landstreek in Syrië, met een bos v. laurierbomen en een tempel v. Apollo en Diana.
(Δάφνη), a fair maiden who is mixed up with various traditions about Apollo. According to Pausanias (10.5.3) she was an Oreas and an ancient priestess of the Delphic oracle to which she had been appointed by Ge. Diodorus (4.66) describes her as the daughter of Teiresias, who is better known by the name of Manto. She was made prisoner in the war of the Epigoni and given as a present to Apollo. A third Daphne is called a daughter of the rivergod Ladon in Arcadia by Ge (Paus. 8.20.1; Tzetz. ad Lycoph. 6; Philostr. Vit. Apollon. 1.16), or of the river-god Peneius in Thessaly (Ov. Met. 1.452; Hyg. Fab. 203), or lastly of Amyclas. (Parthen. Erot. 15.) She was extremely beautiful and was loved and pursued by Apollo. When on the point of being overtaken by him, she prayed to her mother, Ge, who opened the earth and received her, and in order to console Apollo she created the ever-green laurel-tree (δάφνη), of the boughs of which Apollo made himself a wreath. Another story relates that Leucippus, the son of Oenomaüs, king of Pisa, was in love with Daphne and approached her in the disguise of a maiden and thus hunted with her. But Apollo's jealousy caused his discovery during the bath, and he was killed by the nymphs. (Paus. 8.20.2; Parthen. l.c.) According to Ovid (Ov. Met. 1.452, &c.) Daphne in her flight from Apollo was metamorphosed herself into a laurel-tree. [L.S]
DAPHNE (Δάφνη), a celebrated grove and sanctuary of Apollo, near Antioch in Syria. [ANTIOCHEIA] Both locally and historically it was so closely connected with the Syrian metropolis, that we can hardly consider the one without the other. We have seen that Antioch was frequently called A. ἐπὶ Δάφῃ and ἡ πρὸς Δάφνην, and conversely we find Daphne entitled Δ. ἡ πρὸς Ἀντιοχείαν. (Joseph. B. J. 1.12.5.) Though really distant a few miles from Antioch, it was called one of its suburbs (προάστειον, Dio Cass.: Amoenum illud et ambitiosum Antiochiae suburbanum,A mm. Mare. 19.12, 19). If Antioch has been compared to Paris [see p. 143], Daphne may be called its Versailles.
It was situated to the west, or rather to the south-west, of Antioch, at a distance of about 5 miles, or 40 stadia, and on higher ground than the metropolis itself (ὑπέρκειται τετταράκοντα σταδίους ἡ Δάφνη, Strab. 16. p. 750; comp. the Jerusalem Itinerary, Wesseling, p. 581). The place was naturally of extreme beauty, with perennial fountains, and abundant wood. (Liban. Antioch. p. 356.) Here a sanctuary was established, with the privileges of asylum (2 Macc. 4.33; Polyaen. 8.50), which became famous throughout the heathen world, and remained for centuries a place of pilgrimage, and the scene of an almost perpetual festival of vice. The zeal with which Gibbon has described it, in his twenty-third chapter, is well known.
Daphne, like Antioch, owed its origin to Seleucus Nicator; and, as in the case of his metropolis [see pp. 142, 143], so he associated the religious suburb with mythological traditions, which were intended to glorify his family. The fame of Apollo was connected with his own. The fable of the river Peneus was appropriated; and the tree was even shown into which the nymph Daphne was transformed.
Whence Antioch is called by Ausonius (Clar. Urb. ii.) Phoebeae lauri domus.
One of the fountains received the name of the Castalian spring, and the chief honours of the new sanctuary were borrowed from Delphi. In the midst of a rich and deep grove of bay trees and cypresses (Procop. B. Pers. 2.14), with baths, gardens, and colonnades on every side, Seleucus built the temple of Apollo and Diana. The statue of the god was colossal: its material was partly marble, and partly wood; the artist was Bryaxis the Athenian, whose works were long celebrated at Rhodes and elsewhere. (Clem. Alex. Protr. § 47.) It is described at length by Libanius (Monod. de Daphnaeo Templo, 3.334), who states that the god was represented with a harp, and as if in the act of singing (ἐῴκει ᾄδοντι μέλος). With the worship of Apollo Antiochus Epiphanes associated that of Jupiter in the sanctuary of Daphne. This monarch erected here, in honour of that divinity (with whom he was singularly fond of identifying himself), a colossal statue of ivory and gold, resembling that of Phidias at Olympia. Games also. were established in his honour, as may be seen by extant coins of Antioch. (See Müller's Antiq. Antiochenae, p. 64, note 12.) The games of Daphne are described in Athenaeus. (Ibid. note 13.) What has been said may be enough to give the reader some notion of this celebrated place in the time of the Seleucidae, and in its relation to the Oriental Greeks before the Roman occupation of Syria. It ought to be added, that the road between Antioch and Daphne, which passed through the intermediate suburb of Heracleia, was bordered by gardens, fountains, and splendid buildings, suitable to the gay processions that thronged from the city gate to the scene of consecrated pleasure.The celebrity of Daphne continued unimpaired for a long period under the Romans, from Pompey to Constantine. It seems to have been Pompey who enlarged the dimensions of the sacred enclosure to the circumference of 80 stadia, or 10 miles, mentioned by Strabo (l. c.; see Eutrop. 6.14). Some of the aqueducts erected for the use of Antioch by the Roman emperors were connected with the springs of Daphne. (Malala, pp. 243; 278.) The reign of Trajan was remarkable in the annals of the place for the restoration of the buildings destroyed by an earthquake. That of Commodus was still more memorable on account of the establishment (or rather the re-establishment) of periodical Olympian games at Antioch; for the stadium of Daphne was the scene of the festive contests. This was the time of that corruption of manners (the Daphnici moreso f Marcus Antoninus) under which Roman soldiers and Roman emperors suffered so seriously in the Syrian metropolis.
The decay of Daphne must be dated from the reign of Julian, when the struggle between Heathenism and Christianity was decided in favour of the latter. Constantine erected a statue of Helena within the ancient sanctuary of Apollo and Jupiter, and the great church at Antioch was roofed with cypresswood from Daphne; which, about the reign of Zeno, fell into the condition of an ordinary Syrian town.
It is needless to pursue the history further. Among modern travellers, Pococke and Richter have fixed the site of Daphne at Beit-el-Maa, the distance of which from Antakia agrees with the ancient measurement, and where some poor remains are found near a number of abundant fountains. Forbiger (Alte Geographie, vol. 2. p. 657) thinks with Kinneir that the true position is at Babyla; but, though the apparent connection of this name with that of the martyr Babylas gives some ground for this opinion, the distance from Antioch is too great; and the former view is probably correct. No detailed account of the remains has been given. Poujoulat says (Corr. d'Orient. 8.38), A côté de la plus profonde fontaine de Beit-el-moié, on remarque des débris massifs appartenant à un édifice des âges reculés: si jétais antiquaire et savant, je pourrais peut être prouver que ces restes sont ceux du Temple d'Apollon.
[J.S.H](Δάφνη). (1) The daughter of the rivergod Peneus, in Thessaly, pursued by Apollo, who was charmed by her beauty; but as she was on the point of being overtaken by him, she prayed for aid, and was metamorphosed into a laurel-tree (δάφνη), which became in consequence the favourite tree of Apollo.
(2) See Manto.
(Δάφνη). A beautiful spot, five miles south of Antioch in Syria, to which it formed a sort of park or pleasure garden. It was celebrated for the grove and temple dedicated to Apollo. Here was a sanctuary with the right of asylum which became famous, and to which pilgrims resorted in great numbers, making it a scene of perpetual vice. See the description in Gibbon's Decline and Fall, chap. xxiv. Hence Daphnici mores became proverbial.
Separating the Athenian and Thriasian plains is Mt. Aigaleos, which the Sacred Way crosses by the same pass used by the main motor road. To the W of the watershed stands the famous Byzantine monastery. In the exonarthex can be seen a marble Ionic column and capital, probably of Hadrianic date, and in the cloister Doric capitals from Classical times. Because of the association of the name Daphne with Apollo, and because Pausanias saw a Sanctuary of Apollo at about this location (1.37.6-7), there is a strong assumption that these and other reported ancient remains should be thought of as coming from that sanctuary.
On the heights to the SW of the monastery, 10 minutes' walk away, is a cave in which Pan and the nymphs were worshiped from the 5th c. B.C. Almost 2 km W of the monastery, immediately N of the highway, is a Classical Sanctuary of Aphrodite, which Pausanias described as having before it “a wall of rough stones worth seeing” (1.37.7). Today the most prominent remain is a vertical scarp of rock pockmarked with niches for votive reliefs, part of a walled temenos that also included a shrine, stoa, and propylon. A priest's house lies to the N of the Sacred Way, at this point well preserved, while to the S is a rectangular foundation of unknown purpose, whose extremely heavy walls may fit Pausanias' description.
BIBLIOGRAPHYJ. Travlos,Σπήλαιον τοῦ πανὸς παρὰ τὸ Δαφνί, ArchEph (1937) A 391-408PI; id., Ἀνασκαφαὶ Ἱερᾶς οδοῦ, Praktika (1937) 25-37PI; Travlos & K. Kourouniotes, Praktika (1938) 26-34PI; (1939) 39-41PI; A. Orlandos, Ergon (1960) 230-32.
C.W.J. ELIOT- loved by Leucippus: Paus. 8.20.2-4
- loved by Apollo: Paus. 8.20.4