Greek Myth, Heracles, Zeus, Alcmene, Amphitryon, Perseus, Hesiod

 

 

 

 

 

 

 

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Apollo, Greek, Roman, King, Christian, Zeus, Emperor, Pythia

Melainis
Delphos

The Oracle of Apollo at Delphi was one of the world's most intriguing and unusual establishments.

 

Within that ancient temple-sanctuary located beneath the "Shining Rocks" of Mount Parnassus, the god Apollo spoke through a Pythia, or human priestess, and offered inspiration and guidance to all who sought his aid. For over a thousand years, before and after the time of Christ, the great and less great came to consult him. Pythagoras went there, and stayed to train a Pythia to serve as voice of the god. Herodotus also went there to record what was said. Plutarch served as priest of Apollo for many years. Top left: Melainis mother of Delphos. Top right: "Head of a Negro" Silver coin from ancient Greece (Delphi). 5th century B.C.E. The black man depicted is "Delphos," the eponym of Delphi. The father of Delphos in one ancient story was Apollo; in another, Poseidon. The "Delphic Oracle" occupied an important ancient seat of prophecy at Delphi.

 

 

 

The great lawgivers Lykurgos and Solon obtained suggestions for laws which made their city-states models of justice and freedom. Oedipus, King of Thebes, consulted the Pythia and so did Alexander the Great. Croesus, King of Lydia, sent envoys as did innumerable others of the Greek, Roman, and Christian world. Today tourists travel regularly to Delphi even though the god is silent and few believe, as the ancients did, that divinities communicate with mortals. Yet, in examining the procedures and responses of this most respected of oracles, one wonders if we are wise to close our minds to the possibility of there once having been this form of divine assistance.

Zeus

Legends tell us that Delphi and its environs had long possessed a mystic power. Diodoros Siculus, Greek historian of the 1st century B.C., for example, wrote -- whether as fact or fiction we cannot be sure -- that a herdsman, following his goats into a rugged glen suddenly became wondrously inspired and saw the future before him. His goats also were affected, gamboling about and bleating oddly. Others even now mention feeling "something" uplifting; and Plutarch, when officiating at the temple at Delphi, explained that "not often nor regularly, but occasionally and fortuitously, the room in which they seat the god's consultants is filled with a fragrance and breeze (pneumatos) as if the adyton were sending forth the essences of the sweetest and most expensive perfumes" (Moralia, 437c).

 

Athenian Coin

The area of Delphi originally was called Pytho and belonged to Gaia, goddess of Earth. She and her daughter, Themis, are believed to have spoken oracles ages ago. In the Odyssey, Homer (c. 800 B.C.) has Agamemnon consult the deity there about his prospects in a war against Troy.

 

Earlier, or later than this -- legends are vague about time sequences -- Apollo is said to have journeyed south from the Hyperborean "Land of Truth and Virtue," and arriving at Pytho (Delphi) he slew the great python-dragon that guarded the site and thereon established a sanctuary. This, in the language of myth, suggests that Apollo, a semidivine teacher using the name of the god, revitalized the old and declining serpent- or wisdom-mysteries at Delphi. As representative of Zeus, he offered advice on personal, civil, and sacred matters through Pythias or priestess-prophetesses -- advice that was highly esteemed by the many who visited the Apolline centers, whether at Delphi, at Klaros and Grynia, at Thebes in Boeotia, or elsewhere. Above: Early Athenian coin, depicting the head of Athena on the obverse and her owl on the reverse—5th century BC

 

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The rites of Apollo were founded by Delphos, son of Apollo or Poseidon, and his mother Melainis; and the worship of Black Isis and Horus was very popular in Rome, including Roman colonies as far as Britain. This later evolved into the worship of Black Madonna and Black Christ.

 

Archaeological findings indicate that the first sanctuary of Apollo at Delphi was erected in the 8th century B.C. This may have been the fabled "first three temples of baywood, beeswax and feathers, and bronze" which were destroyed by fire and rebuilt of stone.

 

The crumbling columns and statues one sees there today are apparently the ruins of temples, treasuries, and theater built during the 4th century B.C. However, centuries earlier, Delphi had become a well-established oracular center whose dignity of procedure, and wisdom of pronouncement drew multitudes. Its prestige continued during the entire golden era of Hellenic culture. This was a time when there flourished a galaxy of enlightened men and women whose lives and achievements in the fields of the arts and sciences have become ideals of human endeavor.

 

Silenus

Solon and Thales lived then, as did Pindar, Aeschylus, Aristophanes, and Euripides, Pericles, Herodotus, Demosthenes, Phidias, Socrates, Plato, and Aristotle. But these wonder-days declined and with them the flow of Apollo's inspiration.

 

His oracles functioned less often and finally, by the 4th century A.D., when the Roman emperor Theodosius ordered all oracles closed and forbade divination, the god had already withdrawn. When the emperor Julian asked how he could help restore the Pythia to power, Apollo replied: "Tell the emperor that my hall has fallen to the ground. Phoibos [Apollo] no longer has his house . . . nor his prophetic spring; the water has dried up" (Fontenrose, p. 353).

 

Earlier, when Emperor Augustus had asked: "Why is the Oracle silent?" he was told: "A Hebrew boy, a god who rules among the blessed bids me leave this house . . . So go in silence from my altars" (op. cit., p. 349).

What has been recorded of the procedure followed at these oracular centers is fragmentary, possibly because it was so well known no one felt the need to describe it. Centuries later reliable writers culled what they could, while others filled in details from imagination.

 

All agree, however, that young girls were selected and carefully trained so that they could transmit the high inspiration of the god without in any way marring its purity and meaning. Later it was found prudent to use married women -- who were required to live apart from their husbands before and during their oracular duties. In fact, even those who consulted the Pythia were expected to practice chastity, and also to undergo purification, offer sacrifice, approach the holy precincts with reverence and trust and, when waiting in the vestibule, to remain silent, thinking pure thoughts.

Hercules

The Pythias, keenly aware of the sanctity of their responsibility, endeavored to live accordingly. They purified themselves in various ways, such as drinking from the crystal waters of the Castalian spring, and wearing simple garments as shown in vase-paintings on Greek pottery. On the days of consultation the prophetess burned bay leaves and barley meal on the altar and mounted the "high seat," as the tall tripod was called. Once seated and attended by a priest, she waited for the divine afflatus or "breath" to infill her. When she was ready, inquirers were escorted into her presence one at a time. They either asked their questions orally or in writing. She answered them "directly and clearly." Accounts of these sessions mention that "the enquirer spoke directly to the Pythia (or to the god) and that then the Pythia (or the god) responded directly to him," unless the consultant had been sent by someone not present. In such case the response was copied by the priest who sealed it in an envelope, and gave it to the envoy to deliver to the consultant (op. cit., p. 217). When the sessions were finished the Pythia departed, feeling, as Plutarch says, "peaceful and composed."

 

Greece, Troy, Diodorus Siculus,

 

 

 

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It is well when examining the god's pronouncements to bear in mind that what has come down to us may or may not be authentic, or carry high inspiration.

 

Some messages undoubtedly were so lofty and private they were treasured in silence, others have suffered through translation and interpretation, and a few may be pure fiction composed long after Delphi had ceased to function.

 

Thus, like the original recipients, we would be wise to test each statement against our inner judgment.

 

A general procedure was followed: first, the Pythia announced that Apollo himself was the speaker and therefore the message should be heeded.

 

Then she, as the god, expressed concern for the consultant, e.g., "Happy is this man who enters my house. . . ."

 

Next, she answered the query proposed, and finally gave a message that challenged the recipient's judgment and intuition.

 

As Herakleitos declared: "Nowhere or ever did the God of Delphi either reveal or conceal. He indicates only" (Fragment 93).

 

An example of this type of pronouncement is that received by a Scythian prince who had asked how he would die and was told that a mus (mouse) would cause his death.

 

Forewarned, the prince not only had his houses cleared of mice but refused anyone named Mus to approach him.

 

He died from an infected muscle in his arm, having overlooked the fact that the Greek word for muscle is also mus.

 

The majority of questions asked of Apollo concerned personal affairs, though some, from statesmen, sought guidance as to what laws or reforms would benefit their state, or sanction to build a temple, found a city, establish a colony, declare war, or make peace.

 

On occasion the oracle found it necessary to deflate an ego as, for instance, when a wealthy magistrate, after sending Delphi a sizable offering, asked: "Pray tell me, who is the most pious man alive?"

 

Apollo told him it was a peasant who had offered a handful of barley.

 

The earliest oracles are believed to have been given some time between the 9th and 7th centuries B.C. to the Spartan king Lykurgos who on two or three occasions sought advice on how best to govern his unruly subjects.

 

The responses he received enabled him to establish a constitutional government whose benefits were unique in the history of the Greek city-states.

 

We quote from Diodorus Siculus two examples of quasi-historical responses (Fontenrose, pp. 270, 272):

 

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