Pythia

, the prieste of Apollo at Delphi. She delivered the answer of the god to such as came to consult the oracle, and was supposed to be suddenly inspired by the sulphureous vapours which i ued from the hole of a subterraneous cavity within the temple, over which she sat bare on a three-legged stool, called a tripod. In this stool was a small aperture, through which the vapour was inhaled by the prieste , and, at this divine inspiration, her eyes suddenly sparkled, her hair stood on end, and a shivering ran over all her body. In this convulsive state she spoke the oracles of the god, often with loud howlings and cries, and her articulations were taken down by the priest, and set in order. Sometimes the spirit of inspiration was more gentle, and not always violent; yet Plutarch mentions one of the prieste es who was thrown into such an exce ive fury, that not only those that consulted the oracle, but also the priest that conducted her to the sacred tripod, and attended her during the inspiration, were terrified and forsook the temple; and so violent was the fit, that she continued for some days in the most agonizing situation, and at last died. The Pythia, before she placed herself on the tripod, used to wash her whole body, and particularly her hair, in the waters of the fountain Castalis, at the foot of mount Parna us. She also shook a laurel tree that grew near the place, and sometimes ate the leaves with which she crowned herself. The prieste was originally a virgin, but the institution was changed when Eche crates, a The alian, had offered violence to one of them, and none but women who were above the age of 50 were permitted to enter upon that sacred office. They always appeared dre ed in the garments of virgins, to intimate their purity and modesty, and they were solemnly bound to observe the strictest laws of temperance and chastity, that neither fantastical dre es nor lascivious behaviour might bring the office, the religion, or the sanctity of the place into contempt. There was originally but one Pythia, besides subordinate priests, and afterwards two were chosen, and sometimes more. The most celebrated of all these is Phemonoe, who is supposed by some to have been the first who gave oracles at Delphi. The oracles were always delivered in hexameter verses, a custom which was some time after discontinued. The Pythia was consulted only one month in the year, about the spring. It was always required that those who consulted the oracle should make large presents to Apollo, and from thence arose the opulence, splendour, and the magnificence of that celebrated temple of Delphi. Sacrifices were also offered to the divinity, and if the omens proved unfavourable, the prieste refused to ♦ give an answer. There were generally five priests who a isted at the offering of the sacrifices, and there was also another who attended the Pythia, and a isted her in receiving the oracle. See: ♠ Delphi , Oraculum . Pausanias , bk. 10 , ch. 5 .— Diodorus , bk. 16 .— Strabo , bks. 6 & 9.— Justin , bk. 24 , ch. 5 .— Plutarch , De Defectu Oraculorum .— Euripi des , Ion .— Dio Chrysostom. ――Games celebrated in honour of Apollo, near the temple of Delphi. They were at first instituted, according to the more received opinion, by Apollo himself, in commemoration of the victory which he had obtained over the serpent Python, from which they received their name; though others maintain that they were first established by Agamemnon, or Diomedes, or by Amphictyon, or, lastly, by the council of Amphictyons, B.C. 1263. They were originally celebrated once in nine years, but afterwards every fifth year, or the second year of every olympiad, according to the number of the Parna ian nymphs who congratulated Apollo after his victory. The gods themselves were originally among the combatants, and, according to some authors, the first prize was won by Pollux, in boxing; by Castor, in horse-races; by Hercules, in the pancratium; by Zetes, in fighting with the armour; by Calais, in running; by Telamon, in wrestling; and by Peleus in throwing the quoit. These illustrious conquerors were rewarded by Apollo himself, who was present, with crowns and laurels. Some, however, observe that it was nothing but a musical contention, in which he who sung best the praises of Apollo obtained the prize, which was presents of gold or silver, which were afterwards exchanged for a garland of the palm tree, or of beech leaves. It is said that Hesiod was refused admi ion to these games because he was not able to play upon the harp, which was required of all such as entered the lists. The songs which were sung were called Πυθικοι νομοι , the Pythian modes , divided into five parts, which contained a representation of the fight and victory of Apollo over Python; ἀνακρουσις , the preparation for the fight ; ἐμπειρα , the first attempt ; κατακελευσμος , taking breath and collecting courage ; ἰαμβοι και δακτυλοι , the insulting sarcasms of the god over his vanquished enemy ; συριγγες , an imitation of the hi es of the serpent , just as he expired under the blows of Apollo. A dance was also introduced; and in the 48th Olympiad, the Amphictyons, who presided over the games, increased the number of musical instruments by the addition of a flute; but, as it was more peculiarly used in funeral songs and lamentations, it was soon rejected as unfit for merriment, and the festivals which represented the triumph of Apollo over the conquered serpent. The Romans, according to some, introduced them into their city, and called them A poll in a res lud i. Pausanias , bk. 10 , chs. 13 & 37.— Strabo , bk. 9 .— Ovid , Metamorphoses , bk. 1 , li. 447 .— Pliny , bk. 7 .— Livy , bk. 25 . ♦ ‘gave’ replaced with ‘give’ ♠ ‘Delphia’ replaced with ‘Delphi’