Prophecies that Came TRUE! | Oracle at Delphi

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The ruins of the Temple of Apollo that are visible today date from the fourth century BC, and are of a peripteral Doric building. It was erected by Spintharus, Xenodoros, and Agathon on the remains of an earlier temple, dated to the sixth century BC, which had been erected on the site of a seventh-century BC construction attributed in legend to the architects Trophonios and Agamedes.

Ancient tradition accounted for four temples that successively occupied the site before the 548/7 BC fire, following which the Alcmaeonids built a fifth. The poet Pindar celebrated the Alcmaeonids' temple in Pythian 7.8-9 and he also provided details of the third building (Paean 8. 65–75). Other details are given by Pausanias (10.5.9-13) and the Homeric Hymn to Apollo (294 ff.). The first temple was said to have been constructed out of olive branches from Tempe. The second was made by bees out of wax and wings, but was miraculously carried off by a powerful wind and deposited among the Hyperboreans. The third, as described by Pindar, was created by the deities Hephaestus and Athena, but its architectural details included Siren-like figures or "Enchantresses", whose baneful songs eventually provoked the Olympian deities to bury the temple in the earth (according to Pausanias, it was destroyed by earthquake and fire). In Pindar's words (Paean 8.65-75, Bowra translation), addressed to the Muses:

Muses, what was its fashion, shown By the skill in all arts Of the hands of Hephaestus and Athena? Of bronze the walls, and of bronze Stood the pillars beneath, But of gold were six Enchantresses Who sang above the eagle. But the sons of Cronus Opened the earth with a thunderbolt And hid the holiest of all things made. Away from their children And wives, when they hung Their lives on the honey-hearted words. The fourth temple was said to have been constructed from stone by Trophonius and Agamedes. However, a 2019 theory gives a completely new explanation of the above myth of the four temples of Delphi.

From the entrance of the upper site, continuing up the slope on the Sacred Way almost to the Temple of Apollo, are a large number of votive statues, and numerous so-called treasuries. These were built by many of the Greek city-states to commemorate victories and to thank the oracle for her advice, which was thought to have contributed to those victories. These buildings held the offerings made to Apollo; these were frequently a "tithe" or tenth of the spoils of a battle. The most impressive is the now-restored Athenian Treasury, built to commemorate their victory at the Battle of Marathon in 490 BC.

The Siphnian Treasury was dedicated by the city of Siphnos, whose citizens gave a tithe of the yield from their silver mines until the mines came to an abrupt end when the sea flooded the workings.

One of the largest of the treasuries was that of Argos. Having built it in the late classical period, the Argives took great pride in establishing their place at Delphi amongst the other city-states. Completed in 380 BC, their treasury seems to draw inspiration mostly from the Temple of Hera located in the Argolis. However, recent analysis of the Archaic elements of the treasury suggest that its founding preceded this.

The name Pythia is derived from Pytho, which in myth was the original name of Delphi. Etymologically, the Greeks derived this place name from the verb πύθειν (púthein) "to rot", which refers to the sickly sweet smell from the decomposing body of the monstrous Python after it was slain by Apollo.

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 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.

Nevertheless, details of how the Pythia operated are scarce, missing, or non-existent entirely, as authors from the classical period (6th to 4th centuries BC) treat the process as common knowledge with no need to explain. Those who discussed the oracle in any detail are from 1st century BC to 4th century AD and give conflicting stories.

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