Temple of Apollo (Delphi)
Temple of Apollo at Delphi | |
---|---|
Religion | |
Affiliation | Hellenism |
Deity | Apollo |
Location | |
Location | Delphi |
Geographic coordinates | 38°28′56″N 22°30′04″E / 38.48222°N 22.50111°E |
Architecture | |
Architect(s) |
|
The Temple of Apollo, also known as Apollonion,
Location
Located on Mount Parnassus in Central Greece, the Temple of Apollo at Delphi is part of the Panhellenic Sanctuary at Delphi and occupies a remote, but central location relative to other Greek cities and settlements. The area is historically a major economic site due to the extensive olive groves nearby, as well as a major religious site between the associations with Dionysus and his Dionysian mysteries and Delphi being situated among the southern slopes in a valley north of the Gulf of Corinth. The Temple of Apollo at Delphi was situated within a central area of the sanctuary, surrounded by the Theater, other sanctuaries to Gaia, Dionysus, and Neoptolemus, treasuries housing the offerings dedicated by major Greek polis', and several other statues, stoa, and altars.[4] Beginning at the Castalian Spring where visitors to the sanctuary would purify themselves before entering, the path leading to the Temple of Apollo was referred to as the Sacred Way and was lined with treasuries housing the offerings of different major Greek states, like Athens, Corinth, Boeotia, and Thebes many among others.[4] Within the ancient Greek world, Delphi was considered the center of the universe, marked by the omphalos, or "navel", of the Earth that was located in Apollo's sacred temple.[5] The Temple of Apollo at Delphi was perceived as an incredibly sacred site, considered a major center of ancient Greek religious practice and belief as well as a place intimately connected to the gods.[6]
Architecture
The First Four Temples
Greek traditions and writing reference five different temples built at Delphi throughout history. Scholars like Henry J. Middleton have argued that the first three temples were constructed before the creation of the Homeric poems and before the cult of Apollo was established at Delphi.[7] The first temple at Delphi took the form of a hut made from laurel from the Vale of Tempe, the sacred tree and major religious symbol of Apollo.[8] The second temple was a gift from Apollo to the Hyperboreans, either constructed using beeswax and feathers or by a Delphian named Pteras using ferns, though Pausanias denies the latter.[9] Within myth, the third temple was said to be made of bronze and built by Hephaestus, though in his writing Pausanias expressed his doubts about Hephaestus' role in its construction.[10] Pausanias also provides two possibilities for the destruction of the third temple, either having been burned down by fire or falling into a deep fissure of the earth.[11] While the Homeric Hymn to Apollo states that Apollo himself laid the foundations, Pausanias states that the fourth temple was one of stone built by Trophonius and Agamedes before it was burned down in 548 B.C.E..[12][13] Arguments by historians have been made that the fourth temple was the first sanctuary during the time of Apollo at Delphi, and the temple is referred to in most Greek mythological tradition when talking about Delphi and Apollo's patronage of the city.[14]
The Fifth Temple
The fifth temple was originally built around the end of the 6th century B.C.E, though it was eventually reconstructed after an earthquake in 330 B.C.E..
The Exterior
Several ancient sources refer to the magnificence of the temple, such as several of
The Interior
The exact layout of the interior of the temple is unknown, though several Greek writers from different periods make several references to significant offerings or notable architectural points of the temple, such as the
The temple survived until AD 390, when the Roman emperor Theodosius I issued an order for the destruction of pagan temples and iconography, thus ordering the destruction of the Temple of Apollo at Delphi and the removal or destruction of most of the statues and artwork, leaving few remains.[2]
Historic use
Worship of Apollo and Dionysus
The Temple of Apollo at Delphi functioned as a
Prophecy and The Pythia
The priestesses of Apollo, known as the Pythia, served as the oracle for the Temple of Apollo at Delphi. Greeks and non-Greeks alike would go to the Temple of Apollo at Delphi from across the Mediterranean and beyond to consult the Pythia on a variety of different topics, ranging from the state level like the establishment of new colonies to the personal level like marriage, children, and health.[3] The Pythia was typically regarded as the foremost oracle within the Greek world, with Herodotus making emphasis on this claim when recounting the story of the Lydian king Croesus.[39] However, prophecies throughout Greek history and mythology were notably vague, and misinterpretation of prophesies would remain a major theme across historical accounts, literature, and myth. Famous examples of these' misunderstandings include Croesus incorrectly assuming he would win and defeat the Achaemenid Empire when told that a great empire will fall if he went to war with the Persians and Oedipus incorrectly assuming the prophecy from Pythia was about his adopted parents from Corinth in Oedipus Rex.[40][41]
The women selected to be the Pythia were originally selected among the women of Delphi.[42] This was supposedly changed when one of the Pythia were violated by Echecrates the Thessalian when he came to Delphi for a prophecy, and following this future priestess were required to be at least fifty years old though they intentionally dressed like a young woman.[43]
The oracular process of the Pythia is not entirely well known nor without debate, though there are ancient accounts of several different aspects of the process. The inquirer came to the Temple of Apollo at Delphi and offered a gift upon the altar located outside the building, typically sacrificial animals such as goats, sheep, or bulls.[44] If the Pythia decided an offering was sufficient, she would proceed to enter Apollo's temple and descend into a chamber below the sanctuary ground.[34] She would then sit on a tripod in the chamber and be cleansed by water from the Castalian spring, which is said to have entered the chamber through a large chasm in the rock floor.[33] Various accounts describe the emission of gases also arising from the chasm while others say burnt bay laurel leaves created the fumes.[citation needed] Reports also state the Pythia inhaled the gases or fumes, drank from a silver bowl containing water from the Castalian spring, and held a branch of the bay laurel plant in her hand and in doing so brought to a state of delirium.[citation needed] In this tranced psychological state came the knowledge of Apollo which the Pythia would begin to voice in words that could not be understood.[45] A priest standing above in the temple hears her voice through an opening in the floor and interprets the prophecy, which was then delivered either verbally to the inquirer or, often in more important cases, written by the priest on a bay laurel leaf.[34] This interpretation has been challenged by some scholars, such as Joseph Fontenrose and Lisa Maurizio, who argue that the ancient sources uniformly represent the Pythia speaking intelligibly, and giving prophecies in her voice.[46]
The legitimacy of the oracular process which took place at the Temple of Apollo has been a topic of much debate among modern scholars. Research on this topic does not seem to suggest any evidence of a large fissure or chasm in the ground under the temple, nor any indication that consuming bay laurel leaves or water from the Castalian spring can induce an intoxicated state.[47]
Healing
While prophecy and the consultation of the oracle were major aspects of religious practice at Delphi, Apollo was likely also worshiped for his capacity as a healer. Inscriptions along the polygonal wall refer to a tax levied to pay for medical attendance for people coming to the temple for healing.[26] Capable of inflicting and relieving civilizations of plague, the Temple of Apollo at Delphi was also visited when seeking Apollo's help during large health disasters.[6]
Offerings
The offering of sacrificial animals and material goods to the gods were major ritualistic practices in Ancient Greek religion, especially in the form of votive offering. Several ancient writers make reference to major offerings from individuals or states that would have been stored at the temple or the nearby treasuries within the sanctuary. Their exact placement within the temple is unclear and in some cases inconsistent with other authors, though some are more specific in their origins and objects offered. A detailed example of this includes the wealth that Croesus, King of Lydia, dedicated to the temple before the Greco-Persian Wars and his loss to Xerxes I or the silver bowl and its iron stand made by Glaucus of Chios and dedicated by Alyattes, father of Croesus, both of which Herodotus mentioned in his Histories.[48][49] The offerings that accumulated at the temple and the treasuries within the sanctuary made Delphi an incredibly wealthy city, a wealth that was so renown that Herodotus made remarks that Xerxes I would have been more familiar with the Delphic wealth than his own in Persia.[50]
The Sacred Wars
At several different points during the period of 595 B.C.E. and 290 B.C.E., the city of Delphi became a place of major contention with multiple parties vying for control of the city, resulting in a series of
Mythology
The Delphic oracle and the site of Delphi are heavily referenced across Greek myth and drama, both indirectly and directly. The mythological origins of the Temple of Apollo at Delphi can be found in the second part of the
Following the establishment of the sanctuary and temple, Apollo then intercepted Minoan sailors from Knossos on their way to Pylos intending to make them priest at Delphi.[55] In doing so, Apollo took the form of a dolphin, boarded the ship, and the sailors were awed into fearful submission to the deity.[55] A divine wind guided the ship across the sea and to Crissa, where Apollo revealed himself to the sailors, commanded them to worship him, and guided them to Delphi where he promptly put them in charge of the sanctuary.[56]
Other myths in the Greek world related to Delphi reference it as the center of the universe, marked by the Omphalos stone that was presented as the navel of the Earth and universe. One version of the myth references Zeus released two eagles to fly in opposite directions toward the ends of the Earth before meeting at the site of Delphi, thus marking it as the center of the universe.[5] The omphalos within the temple likely was adorned with two golden eagles at its side in reference to this myth.[57]
Modern excavation
The first modern excavation at Delphi took place in 1892.[citation needed] In 1891The French government granted the French School of Athens the rights to excavate, and the process went from 1892 to 1894.[citation needed] Archaeologist Jean Théphille Homelle lead the excavation of the entire site of Delphi, which included the Temple of Apollo. Excavation uncovered various artistic votives dedicated to Apollo. Offerings included buildings, statues, and bronze and marble structures.[58] Most notable amongst the findings was a bronze statue known as the Charioteer of Delphi, a sculpture from a larger bronze structure and the remaining component of the arrangement. According to the Delphi Archaeological Museum, The Charioteer was a gift from Polyzalos of Gela, dedicated to the site after a victorious trip to the Pythian Games.[citation needed] Another important discovery during excavation at the Temple of Apollo, was a sculpture depicting three women known as the "Dancers of Delphi," which accompanies the Charioteer in the Delphi Archaeological Museum.[59] The head of the Sphinx of Naxos, also a part of the museum, was found in 1893.[60]
In 1938, the French School of Athens would excavate again under the direction of archaeologist Robert Demangel and supervised by future secretary of the school, Pierre Amandry, and archaeologist, Pierre de La Coste-Messeliére.[citation needed] French excavators discovered two small cavities in the ground below Apollo's sacred temple where they found pieces of ivory, bronze, and gold that were likely the remains of Chryselephantine sculpture depicting humanoid figures.[citation needed] Remains of the statues were preserved well and work began to reconstruct the aesthetics of the statue features. Also found amongst the remains below the Temple of Apollo were gold slates with depictions of animals and mythological figures.[61]
More recent geological study of the Temple of Apollo at Delphi have identified fractures and fault zones in the ground below the site. During a tectonic event, it is possible hydrocarbon gases were emitted from these fault zones and such gases can have intoxicating and
Gallery
-
Statues of brothers Kleobis and Biton of Argos, sons of a priestess of Hera. Made by Polymedes of Argos and dedicated to Apollo by the people of Argos. Delphi, Greece. Archaic, 610 B.C.E. Delphi Archaeological Museum, Delphi.
-
Two marble simas from the Temple of Apollo at Delphi. The top left was from the Classical temple, bottom right was from the Archaic temple. Delphi, Greece. Delphi Archaeological Museum, Delphi.
-
Naxian marble statue of theIonic column. Delphi, Greece. Archaic, circa 570-560 B.C.E.Delphi Archaeological Museum, Delphi.
-
Marbleakroterion of the goddess Nike from the Aarchaic temple. Delphi, Greece. Archaic, 515-505 B.C.E. Delphi Archaeological Museum, Delphi.
-
Marble sculpture of Dionysus as a kithara player from the Western Pediment of the Classical temple. Accredited to the sculptures Praxias and Androsthenes. Delphi, Greece. Classical, circa 330 B.C.E. Delphi Archaeological Museum, Delphi.
-
An omphalos found Northeast of the temple, likely a later reproduction of the one that stood in the adyton. Delphi, Greece. Hellenistic or Roman. Delphi Archaeological Museum, Delphi.
-
Parian marble sculpture of Antinous, the posthumously deified lover of Hadrian. Delphi, Greece. Roman, circa 117-138 C.E. Delphi Archaeological Museum, Delphi.
See also
References
- ISBN 978-0-520-21556-6.
- ^ a b Trudy Ring, Robert M. Salkin, Sharon La Bod, International Dictionary of Historic Places: Southern Europe; Page 185; [1]
- ^ ISBN 978-0-300-16005-5.
- ^ a b "Delphi (Site)". www.perseus.tufts.edu. Retrieved 2023-06-05.
- ^ ISBN 978-0-19-515344-6.
- ^ a b Cole, Susan Guettel (2004). Landscapes, Gender, and Ritual Space. Berkeley, California: University of California Press. pp. 71–76.
- S2CID 163743047.
- ^ Pausanias, Description of Greece, 10.5.9.
- ^ Pausanias, Description of Greece, 5.9-10.
- ^ Pausanias, Description of Greece, 5.11-12.
- ^ Pausanias, Description of Greece, 5.12.
- ^ Anonymous, Homeric Hymn to Apollo, 254-255.
- ^ Pausanias, Description of Greece, 5.13.
- S2CID 163743047.
- ^ "The Temple of Apollo - Archaeological Site of Delphi". 10 February 2020. Retrieved 2021-12-14.
- ^ Pindar, Pythian, 7.10-5.
- S2CID 163743047.
- ^ a b Herodotus, Histories, 2.180.
- ^ a b Herodotus, Histories, 5.62.
- ^ Pausanias, Description of Greece, 10.5.13.
- ^ a b c Pausanias, Description of Greece, 10.19.4.
- S2CID 163743047.
- ^ Euripides, Ion, 190-219
- ^ "Delphi, Naxian Sphinx (Sculpture)". www.perseus.tufts.edu. Retrieved 2021-12-13.
- S2CID 163743047.
- ^ S2CID 163743047.
- ^ Eliza G. Wilkins ΕΓΓΥΑ, ΠΑΡΑ ΔΑΤΗ in Literature Classical Philology Volume 22, Number 2 Apr., 1927 p121 https://www.journals.uchicago.edu/doi/abs/10.1086/360881
- ^ Plutarch, De E apud Delphos, 3.
- ^ S2CID 163743047.
- S2CID 163743047.
- ^ Herodotus, Histories, 8.37.
- ^ Plutarch, De E apud Delphos, 2.
- ^ a b Pausanias, Description of Greece, 10.24.4-5.
- ^ S2CID 163743047.
- S2CID 163743047.
- ^ Pausanias, Description of Greece, 10.32.
- ^ a b Plutarch, De Iside et Osiride, 35.
- S2CID 163743047.
- ^ Herodotus, Histories, 1.47-48.
- ^ Herodotus, Histories, 1.90-91.
- ^ Sophocles, Oedipus Rex, 945-59.
- ISBN 978-1-59420-081-6.
- ^ Diod. Sic. 16.26.6.
- ^ Plutarch, De defectu oraculorum, 49.
- ^ Seltman, Charles (1951). "Delphi I: Pythian Apollo". History Today. 1 (8): 15–18 – via EBSCOHost.
- ^ Fontenrose 1978, pp. 196–227; Maurizio 2001, pp. 38–54.
- S2CID 55986460.
- ^ Herodotus, Histories, 1.50-51.
- ^ Herodotus, Histories, 1.25.
- ^ Herodotus, Histories 8.35.
- ISBN 0-415-12775-0
- ISBN 0-415-09957-9.
- ISBN 0-415-09957-9.
- ^ Anonymous, Homeric Hymn to Apollo 294-300.
- ^ a b Anonymous, Homeric Hymn to Apollo 389-408.
- ^ Anonymous, Homeric Hymn to Apollo 457-505.
- S2CID 163743047.
- JSTOR 26029436.
- ^ "EXCAVATIONS - Archaeological Site of Delphi - Museum of Delphi". 11 December 2019. Retrieved 2021-12-14.
- ^ "Delphi, Naxian Sphinx (Sculpture)". www.perseus.tufts.edu. Retrieved 2021-12-13.
- JSTOR 41662284.
- S2CID 55986460.
External links
- Centre, UNESCO World Heritage. “Archaeological Site of Delphi.” UNESCO World Heritage Centre, https://whc.unesco.org/en/list/393/
- “Sanctuary of Apollo at Delphi (Video).” Khan Academy, https://www.khanacademy.org/humanities/ancient-art-civilizations/greek-art/daedalic-archaic/v/delphi
- Delphi (Site). http://www.perseus.tufts.edu/hopper/artifact?object=Site&name=Delphi
Media related to Temple of Apollo in Delphi at Wikimedia Commons