Delphi

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For other uses, see Delphi (disambiguation).

Image:Delphi amphitheater from above dsc06297.jpg

Delphi (Greek Δελφοί — Delphoi) is an archaeological site and a modern town in Greece. In ancient times it was the site of the most important oracle of the god Apollo. Delphi was revered throughout the Greek world as the site of the ομφαλός (omphalos) stone, the centre of the universe. In the inner εστία (hestia), or hearth, of the Temple of Delphic Apollo (Απόλλων Δελφίνιος — Apollon Delphinios), an άσβεστος φλόγα (eternal flame) burned. After the battle of Plataea, the Greek cities extinguished their fires and brought new fire from the hearth of Greece, at Delphi; in the foundation stories of several Greek colonies, the founding colonists were first dedicated at Delphi (Burkert, 1985, pp. 61, 84).

1 Location
2 Apollo
3 Oracle
4 Treasuries
5 Tholos
6 The "Delphic Sibyl"
7 Modern Delphi
8 See also
9 Footnotes
10 References
11 External links
- 11.1 General
  - 11.1.1 Geology of Delphi

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Location

Delphi is located on a plateau on the slope of Mount Parnassus, adjacent to the Sanctuary of Apollo, the site of the ancient Apollonian Oracle. This semicircular spur is known as Phaedriades, and overlooks the Pleistos Valley. Southwest of Delphi, about 15 km away, is the harbor-city of Kirrha on the Corinthian Gulf.

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Apollo

Image:Temple of Apollo at Delphi from below with ivy.JPG

Image:Ancient athletics stadium at Delphi.JPG

The name Delphoi is connected with δελφός delphus "womb" and may indicate archaic veneration of an Earth Goddess at the site. Apollo is connected with the site by his epithet Δελφίνιος Delphinios, "the Delphinian", i.e. either "the one of Delphi", or "the one of the womb". The epithet is connected with dolphins (the "womb-fish") in the Homeric Hymn to Apollo Εις Απόλλωνα Πύθιον, 400), telling how Apollo first came to Delphi in the shape of a dolphin, carrying Cretan priests on his back.

Another legend held that Apollo walked to Delphi from the north and stopped at Tempe, a city in Thessaly to pick laurel, a plant sacred to him. In commemoration of this legend, the winners at the Pythian Games received a laurel wreath picked in Tempe.

Delphi was the site of a major temple to Phoebus Apollo, as well as the Pythian Games and a famous oracle. Even in Roman times hundreds of votive statues remained, described by Pliny the Younger and seen by Pausanias.

When young, Apollo killed the chthonic serpent Python, which lived beside the Castalian Spring, according to some because Python had attempted to rape Leto while she was pregnant with Apollo and Artemis. This was the spring which emitted vapors that caused the Oracle at Delphi to give her prophesies. Apollo killed Python but had to be punished for it, since Python was a child of Gaia. The shrine dedicated to Apollo was probably originally dedicated to Gaia and then Poseidon.

Erwin Rohde wrote that the Python was an earth spirit, who was conquered by Apollo, and buried under the Omphalos, and that it is a case of one god setting up his temple on the grave of another. Template:Rf

The oracle at that time predicted the future based on the lapping water and leaves rustling in the trees.

Image:Delphi charioteer front DSC06255.JPG

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Oracle

The biggest religious phenomenon during this era, which made the biggest impact on traditions, was undoubtedly the oracle at the sanctuary of Apollo at Delphi on the southern slopes of Mount Parnassos in Central Greece. In the last quarter of the 8th Century BC we see a steady increase of artifacts found at the settlement site in Delphi. Pottery and bronze work and tripod dedications continue in a steady stream, in comparison to Olympia. Neither the range of objects nor the presence of prestigious dedications proves that Delphi was a focus of attention for worshippers of a wide range, but the strong representation of high value goods are found in no other mainland sanctuary, certainly encourages that view.

The first oracle at Delphi was commonly known as the Pythia, though her name was Herophile. She sang her predictions, which she received from Gaia. Later, "Pythia" became the title given to whichever priestess manned the oracle at the time. She sat on the Sibylline Rock, or in a cauldron shaped bowl on top of a tripod, breathing in vapors from the ground Template:Rf and gaining her often puzzling predictions from that. Pausanias claimed that the Sibyl was "born between man and goddess, daughter of sea monsters and an immortal nymph". Others said she was sister or daughter to Apollo. Still others claimed she received her powers from Gaia originally, who passed the oracle to Themis, who passed it to Phoebe.

Image:Pythia1.jpg

This oracle exerted considerable influence across the country, and was consulted before all major undertakings: wars, the founding of colonies, and so forth. She also was respected by the semi-Hellenic countries around the Greek world, such as Lydia, Caria, and even Egypt. Croesus of Lydia consulted Delphi before attacking Persia, and according to Herodotus received the answer "if you do, you will destroy a great empire." Croesus found the response favorable and attacked, and was utterly overthrown (resulting, of course, in the destruction of his own empire).

The oracle is also said to have proclaimed Socrates the wisest man in Greece, to which Socrates said that if so, this was because he alone was aware of his own ignorance. This claim is related to one of the most famous mottos of Delphi, which Socrates said he learned there, Gnothi Seauton (Γνώθι Σεαυτόν): "know thyself". Another famous motto of Delphi is Meden Agan (Μηδέν Άγαν): "nothing in excess".

In the 3rd century A.D., the oracle (perhaps bribed) declared that the god would no longer speak there.

The temple to Apollo at Delphi was built by Trophonius and Agamedes.

Image:Treasury of Athens at Delphi.JPG

Other archaeologists believe that the oracle also inhaled fumes of burning bay leaves.

H.W. Parke writes that the foundation of Delphi and its oracle took place before the times of recorded history and its origins are obscure. Template:Rf

Martin Litchfield West writes that the sibyl at Delphi shows many traits of shamanistic practices, likely inherited or influenced from Central Asian practices. He cites her sitting in a cauldron on a tripod, whilst making her prophecies, her being in an ecstatic trance state, like shamans, and her unintelligible utterings. Template:Rf

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Treasuries

From the entrance of the site, continuing up the slope almost to the temple itself, is a large number of votive statues, and numerous treasuries. These were built by the various states – those overseas as well as those on the mainland – to commemorate victories and to thank the oracle for advice important to those victories. The most impressive is the now-restored Treasury of Athens, built to commemorate the Athenians' victory at the Battle of Marathon. The Athenians had previously been given the advice by the oracle to put their faith in their "wooden walls" – taking this advice to mean their navy, they won a famous battle at Salamis. Another impressive treasury that exists on the site was dedicated by the city of Siphnos, who had ammassed great wealth from their silver and gold mines and so they dedicated the Siphnian Treasury.

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Tholos

Image:Delphi 145.jpg

The Tholos at the sanctuary of Athena Pronaia is a circular building that was constructed between 380 and 360 B.C. It consisted of 20 Doric columns arranged with an exterior diamater of 14.76 meters, with 10 Corinthian columns in the interior. The Tholos is located approximately a half-mile (800 m) from the main ruins at Delphi. Three of the Doric colums have been restored, making it the most popular site at Delphi for tourists to take photographs.

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The "Delphic Sibyl"

Template:Main The idea that there was a "Delphic Sibyl" is a Roman invention taken up by Christian writers and expanded at the Renaissance.

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Modern Delphi

The modern Delphi or Delfi or Delfoi is situated west of the archaeological site. It is passed by a major highway linking Amfissa along with Itea and Arachova. The two main streets are each one-way and narrow. Delphi also has a school, a lyceum and a square (plateia). The communities include Chrysso which in ancient times was Crissa.

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Footnotes

Template:Ent cf. Rohde, Psyche, p.97
Template:Ent After investigating the site, archeologists were convinced that these vapours are only a myth, as no evidence for them could be found, and — so the then standard opinion in geology — gaseous emissions from rock only occur in conjunction with volcanic activity. However, recent geological research indicates that the site of the oracle shows young geological faults, and it seems plausible that these emitted in ancient times light hydrocarbon gases, possibly ethylene, from bituminous limestone which do have an intoxicating effect. (de Boer et al., Geology 29 (2001) pp. 707; see e.g. here for a popular science coverage)
Template:Ent Herbert William Parke, The Delphic Oracle, v.1, p.3. "The foundation of Delphi and its oracle took place before the times of recorded history. It would be foolish to look for a clear statement of origin from any ancient authority, but one might hope for a plain account of the primitive traditions. Actually this is not what we find. The foundation of the oracle is described by three early writers: the author of the Homeric Hymn to Apollo, Aeschylus in the prologue to the Eumenides, and Euripides in a chorus in the Iphigeneia in Tauris. All three versions, instead of being simple and traditional, are already selective and tendentious. They disagree with each other basically, but have been superficially combined in the conventional version of late classical times." Parke goes on to say, "This version [Euripides] evidently reproduces in a sophisticated form the primitive tradition which Aeschylus for his own purposes had been at pains to contradict: the belief that Apollo came to Delphi as an invader and appropriated for himself a previously existing oracle of Earth. The slaying of the serpent is the act of conquest which secures his possession; not as in the Homeric Hymn, a merely secondary work of improvement on the site. Another difference is also noteiceable. The Homeric Hymn, as we saw, implied that the method of prophecy used there was similar to that of Dodona: both Aeschylus and Euripides, writing in the fifth century, attribute to primeval times the same methods as used at Delphi in their own day. So much is implied by their allusions to tripods and prophetic seats." Continuing on p.6, "Another very archaic feature at Delphi also confirms the ancient associations of the place with the Earth goddess. This was the Omphalos, an egg-shaped stone which was situated in the innermost sanctuary of the temple in historic times. Classical legend asserted that it marked the 'navel' (Omphalos) or centre of the Earth and explained that this spot was determined by Zeus who had released two eagles to fly from opposite sides of the earth and that they had met exactly over this place". On p.7 he writes further, "So Delphi was originally devoted to the worship of the Earth goddess whom the Greeks called Ge. Themis, who is associated with her in tradition as her daughter and partner or successor, is really another manifestation of the same deity: an identity which Aeschylus himself recognized in another context. The worship of these two, as one or distinguished, was displaced by the introduction of Apollo. His origin has been the subject of much learned controversy: it is sufficient for our purpose to take him as the Homeric Hymn represents him -- a northern intruder -- and his arrival must have occurred in the dark interval between Mycenaean and Hellenic times. His conflict with Ge for the possession of the cult site was represented under the legend of his slaying the serpent."
Template:Ent Martin Litchfield West, The Orphic Poems, p.147. "The Pythia resembles a shamaness at least to the extent that she communicates with her god while in a state of trance, and conveys as much to those present by uttering unintelligible words. [cf. Spirit Language, Mircea Eliade]. It is particularly striking that she sits on a cauldron supported by a tripod. This eccentric perch can hardly be explained except as a symbolic boiling, and, as such, it looks very much like a reminiscence of the initiatory boiling of the shaman translated from hallucinatory experience into concrete visual terms. It was in this same cauldron, probably, that the Titans boiled Dionysus in the version of the story known to Callimachus and Euphorion, and his remains were interred close by".

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References

Burkert, Walter, Greek Religion 1985.
Farnell, Lewis Richard, The Cults of the Greek States, 1896.
Goodrich, Norma Lorre, Priestesses, 1990.
Guthrie, William Keith Chambers, The Greeks and their Gods, 1955.
Hall, Manly Palmer, The Secret Teachings of All Ages, 1928. Ch. 14 cf. Greek Oracles,www, PRS
Homeric Hymn to Pythian Apollo
Parke, Herbert William, History of the Delphic Oracle, 1939.
Rohde, Erwin, Psyche, 1925.
West, Martin Litchfield, The Orphic Poems, 1983. ISBN 0198148542.