The Temple of Apollo, also known as Apollonion, (Greek: Ἀπολλώνιον, romanized: Apollṓnion) was a major part of the Panhellenic religious sanctuary located in Central Greece at Delphi. The temple and sanctuary at large were dedicated to one of the major Greek deities, Apollo, the god of archery, music, light, prophecy, the arts, and healing. There have been several temples built at Delphi throughout the history of the site, though the visible ruins seen in modernity are those of the temple built in the 4th century B.C.E. before its destruction under the orders of Theodosius I in 390 C.E.. During antiquity, the temple was home to the famous Greek prophetess the Pythia, or the Oracle of Delphi, making the Temple of Apollo and the sanctuary at Delphi a major Panhellenic religious site as early as the 8th century B.C.E., and a place of great importance at many different periods of ancient Greek history. References to Delphi, the sanctuary, the temple, and the prophecies of the Pythia are made throughout ancient Greek mythology and historical accounts from the periods of its use.
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👉 Temple of Apollo (Delphi) in the context of Pythia
Pythia (/ˈpɪθiə/; Ancient Greek: Πυθία [pyːˈtʰíaː]) was the title of the high priestess of the Temple of Apollo at Delphi in central Greece. She served as its oracle and was known as the Oracle of Delphi. Her title was sometimes historically glossed in English as the Pythoness.
The Pythia was established at the latest in the 8th century BC (though some estimates date the shrine to as early as 1400 BC), and was widely credited for her prophecies uttered under divine possession (enthusiasmos) by Apollo. The Pythian priestess emerged as pre-eminent by the end of the 7th century BC and continued to be consulted until the late 4th century AD. During this period, the Delphic Oracle was the most prestigious and authoritative oracle among the Greeks, and she was among the most powerful women of the classical world. The oracle is one of the best-documented religious institutions of the classical Greeks. Authors who mention the oracle include Aeschylus, Aristotle, Clement of Alexandria, Diodorus, Diogenes, Euripides, Herodotus, Julian, Justin, Livy, Lucan, Nepos, Ovid, Pausanias, Pindar, Plato, Plutarch, Sophocles, Strabo, Thucydides, and Xenophon.
- ⭐ Core Definition: Temple of Apollo (Delphi)
- 👉 Temple of Apollo (Delphi) in the context of Pythia
- Temple of Apollo (Delphi) in the context of Plutarch
- Temple of Apollo (Delphi) in the context of Third Sacred War
- Temple of Apollo (Delphi) in the context of Praxias
- Temple of Apollo (Delphi) in the context of Baetyl
- Temple of Apollo (Delphi) in the context of Know thyself
Temple of Apollo (Delphi) in the context of Plutarch
Plutarch (/ˈpluːtɑːrk/; Ancient Greek: Πλούταρχος, Ploútarchos, Koine Greek: [ˈplúːtarkʰos]; c. AD 40 – 120s) was a Greek and later Roman Middle Platonist philosopher, historian, biographer, essayist, and priest at the Temple of Apollo in Delphi. He is known primarily for his Parallel Lives, a series of biographies of illustrious Greeks and Romans, and Moralia, a collection of essays and speeches. Upon becoming a Roman citizen, he was possibly named Lucius Mestrius Plutarchus (Λούκιος Μέστριος Πλούταρχος).
Temple of Apollo (Delphi) in the context of Third Sacred War
The Third Sacred War (356–346 BC) was fought between the forces of the Delphic Amphictyonic League, principally represented by Thebes, and latterly by Philip II of Macedon, and the Phocians. The war was caused by a large fine imposed in 357 BC on the Phocians by the Amphictyonic League (dominated at that moment by Thebes), for the offense of cultivating sacred land; refusing to pay, the Phocians instead seized the Temple of Apollo in Delphi, and used the accumulated treasures to fund large mercenary armies. Thus, although the Phocians suffered several major defeats, they were able to continue the war for many years, until eventually all parties were nearing exhaustion. Philip II used the distraction of the other states to increase his power in central Greece, in the process becoming ruler of Thessaly. In the end, Philip's growing power, and the exhaustion of the other states, allowed him to impose a peaceful settlement of the war, marking a major step in the rise of Macedon to pre-eminence in Ancient Greece.
Temple of Apollo (Delphi) in the context of Praxias
Praxias (Ancient Greek: Πραξίας) and Androsthenes (Ancient Greek: Ἀνδροσθένης), were Greek sculptors, who are said by Pausanias (x. 19, 4) to have executed the pediments of the Temple of Apollo at Delphi. Both were Athenians, Praxias a pupil of Calamis. The statement raises historic difficulties, as, according to the leaders of the recent French excavations at Delphi, the temple of Apollo was destroyed about 373 BC and rebuilt by 339 BC, a date which seems too late for the lifetime of a pupil of Calamis. In any case no fragments of the pediments of this later temple have been found, and it has been suggested that they were removed bodily to Rome.
Temple of Apollo (Delphi) in the context of Baetyl
A baetyl (/ˈbiːtɪl/; also betyl), literally "house of god", is a sacred stone (sometimes believed to be a meteorite) that was venerated and thought to house a god or deity. The most famous example is the Omphalos stored in the Temple of Apollo at the Greek town of Delphi.
The term baetyl was used in ancient Near Eastern sources, in the form of "beth-el", as well as in Greek and Roman sources, as a baitylos. In the former, the term was used to refer to the names of gods or places. Examples include Bethel, a location described in the Hebrew Bible, and the deity Bethel, who was mentioned in texts like Esarhaddon's Treaty with Ba'al of Tyre and the Elephantine papyri. In the latter, the word was used to describe a round stone that had fallen from the sky (i.e. a meteorite).
Temple of Apollo (Delphi) in the context of Know thyself
"Know thyself" (Greek: Γνῶθι σεαυτόν, gnōthi seauton) is a philosophical Delphic-maxim which was inscribed upon the Temple of Apollo in the ancient Greek precinct of Delphi. The best-known of the Delphic maxims, it has been quoted and analyzed by numerous authors throughout history, and has been applied in many ways. Although traditionally attributed to the Seven Sages of Greece, or to the god Apollo himself, the inscription likely had its origin in a popular proverb.
Ion of Chios makes the earliest explicit allusion to the maxim in a fragment dating to the 5th century BC, though the philosopher Heraclitus, active towards the end of the previous century, may also have made reference to the maxim in his works. The principal meaning of the phrase in its original application was "know your limits" – either in the sense of knowing the extent of one's abilities, knowing one's place in the world, or knowing oneself to be mortal. In the 4th century BC, however, the maxim was drastically re-interpreted by Plato, who understood it to mean, broadly speaking, "know your soul".