Delphi Greece Quotes

As they climbed towards Delphi, the cypress trees lined the road like javelin heads, and when they passed its sanctuary of Apollo, a place pagans once thought of as the navel of the world, the light was beginning to fade with the sun…

The sentences which Plato says were inscribed in the shrine at Delphi are singularly unlike those to be found in holy places outside of Greece. Know thyself was the first, and Nothing in excess the second, both marked by a total absence of the idiom of priestly formulas all the world over. Something new was moving in the world, the

All known great religions have had an exoteric aspect, that is, exterior, profane, for the masses of believers, and another esoteric, for a restricted select minority of initiates. So it was with the Egyptian and Greek cults. Those ignorant people who pompously speak to us about Aristotle, Socrates, Plato and the 'rational thought of the Greeks' ignore the fact that behind their ideas one finds the Eleusinian Mysteries of Delphi and elsewhere, in which these same philosophers, above all Plato, Aeschylus, Euripides took part, though they could not speak of it in public. The Orphic cults and mythology are the foundation of the philosophical thought of Ancient Greece. The word esoteric itself comes from the Greek work eisoteo and means 'to enter into' and 'to open a door' (towards the Gods: Theo, eiso-theo).

Do you see those dull stars?" She outlined the formation with her finger. "A pentagram," whispered Scott. "Yes, but not just any pentagram. Take a look through the telescope." Scott approached the eyepiece. "They're not stars!" "What do they look like?" asked Jenn. Scott studied each of the figures. "It can't be," he stuttered. "Planets?" "Exactly what I thought." "But how? They're completely off their orbits." "The earth's off its axis." "Mount Etna erupted." "Greece had a earthquake." "The whole universe has gone mad!" Scott exclaimed. "And my friends have supernatural powers," said Jenn.

At the present moment, here he was in Greece, and one of the dreams of his life was realized. Forty years ago he had caught the fever of Hellenism, and all his life he had felt that could he but visit that land, he would not have lived in vain. But Athens had been dusty, Delphi wet, Thermopylae flat, and he had listened with amazement and cynicism to the rapturous exclamations of his companions. Greece was like England: it was a man who was growing old, and it made no difference whether that man looked at the Thames or the Eurotas. It was his last hope of contradicting that logic of experience, and it was failing.

At any rate,’ he continued, ‘we hoped that once the war was over the Oracle might start working again. When it did not … Rachel became concerned.’ ‘Who’s Rachel?’ Meg asked. ‘Rachel Dare,’ I said. ‘The Oracle.’ ‘Thought the Oracle was a place.’ ‘It is.’ ‘Then Rachel is a place, and she stopped working?’ Had I still been a god, I would have turned her into a blue-belly lizard and released her into the wilderness never to be seen again. The thought soothed me. ‘The original Delphi was a place in Greece,’ I told her. ‘A cavern filled with volcanic fumes, where people would come to receive guidance from my priestess, the Pythia.’ ‘Pythia.’ Meg giggled. ‘That’s a funny word.’ ‘Yes. Ha-ha. So the Oracle is both a place and a person. When the Greek gods relocated to America back in … what was it, Chiron, 1860?’ Chiron see-sawed his hand. ‘More or less.’ ‘I brought the Oracle here to continue speaking prophecies on my behalf. The power has passed down from priestess to priestess over the years. Rachel Dare is the present Oracle.’ From the cookie platter, Meg plucked the only Oreo, which I had been hoping to have myself. ‘Mm-kay. Is it too late to watch that movie?’ ‘Yes,’ I snapped. ‘Now, the way I gained possession of the Oracle of Delphi in the first place was by killing this monster called Python who lived in the depths of the cavern.’ ‘A python like the snake,’ Meg said. ‘Yes and no. The snake species is named after Python the monster, who is also rather snaky, but who is much bigger and scarier and devours small girls who talk too much. At any rate, last August, while I was … indisposed, my ancient foe Python was released from Tartarus. He reclaimed the cave of Delphi. That’s why the Oracle stopped working.’ ‘But, if the Oracle is in America now, why does it matter if some snake monster takes over its old cave?’ That was about the longest sentence I had yet heard her speak. She’d probably done it just to spite me. ‘It’s too much to explain,’ I said. ‘You’ll just have to –’ ‘Meg.’ Chiron gave her one of his heroically tolerant smiles. ‘The original site of the Oracle is like the deepest taproot of a tree. The branches and leaves of prophecy may extend across the world, and Rachel Dare may be our loftiest branch, but if the taproot is strangled the whole tree is endangered. With Python back in residence at his old lair, the spirit of the Oracle has been completely blocked.

but the adventurous student will always study classics, in whatever language they may be written and however ancient they may be. For what are the classics but the noblest recorded thoughts of man? They are the only oracles which are not decayed, and there are such answers to the most modern inquiry in them as Delphi and Dodona never gave. We might as well omit to study Nature because she is old. To read well, that is, to read true books in a true spirit, is a noble exercise, and one that will task the reader more than any exercise which the customs of the day esteem. It requires a training such as the athletes underwent, the steady intention almost of the whole life to this object. Books must be read as deliberately and reservedly as they were written. It is not enough even to be able to speak the language of that nation by which they are written, for there is a memorable interval between the spoken and the written language, the language heard and the language read. The one is commonly transitory, a sound, a tongue, a dialect merely, almost brutish, and we learn it unconsciously, like the brutes, of our mothers. The other is the maturity and experience of that; if that is our mother tongue, this is our father tongue, a reserved and select expression, too significant to be heard by the ear, which we must be born again in order to speak. The crowds of men who merely spoke the Greek and Latin tongues in the Middle Ages were not entitled by the accident of birth to read the works of genius written in those languages; for these were not written in that Greek or Latin which they knew, but in the select language of literature. They had not learned the nobler dialects of Greece and Rome, but the very materials on which they were written were waste paper to them, and they prized instead a cheap contemporary literature. But when the several nations of Europe had acquired distinct though rude written languages of their own, sufficient for the purposes of their rising literatures, then first learning revived, and scholars were enabled to discern from that remoteness the treasures of antiquity. What the Roman and Grecian multitude could not hear, after the lapse of ages a few scholars read, and a few scholars only are still reading it.

When the victor, in a fight of the cities, according to the law of warfare, executes the whole male population and sells all the women and children into slavery, we see, in the sanction of such a law, that the Greek deemed it a positive necessity to allow his hatred to break forth unimpeded; in such moments the compressed and swollen feeling relieved itself; the tiger bounded forth, a voluptuous cruelty shone out of his fearful eye. Why had the Greek sculptor to represent again and again war and fights in innumerable repetitions, extended human bodies whose sinews are tightened through hatred or through the recklessness of triumph, fighters wounded and writhing with pain, or the dying with the last rattle in their throat? Why did the whole Greek world exult in the fighting scenes of the "Iliad"? I am afraid, we do not understand them enough in "Greek fashion," and that we should even shudder, if for once we did understand them thus. But what lies, as the mother-womb of the Hellenic, behind the Homeric world? In the latter, by the extremely artistic definiteness, and the calm and purity of the lines we are already lifted far above the purely material amalgamation: its colours, by an artistic deception, appear lighter, milder, warmer; its men, in this coloured, warm illumination, appear better and more sympathetic — but where do we look, if, no longer guided and protected by Homer's hand, we step backwards into the pre-Homeric world? Only into night and horror, into the products of a fancy accustomed to the horrible. What earthly existence is reflected in the loathsome-awful theogonian lore: a life swayed only by the children of the night, strife, amorous desires, deception, age and death. Let us imagine the suffocating atmosphere of Hesiod's poem, still thickened and darkened and without all the mitigations and purifications, which poured over Hellas from Delphi and the numerous seats of the gods! If we mix this thickened Boeotian air with the grim voluptuousness of the Etruscans, then such a reality would extort from us a world of myths within which Uranos, Kronos and Zeus and the struggles of the Titans would appear as a relief. Combat in this brooding atmosphere is salvation and safety; the cruelty of victory is the summit of life's glories. And just as in truth the idea of Greek law has developed from murder and expiation of murder, so also nobler Civilisation takes her first wreath of victory from the altar of the expiation of murder. Behind that bloody age stretches a wave-furrow deep into Hellenic history. The names of Orpheus, of Musaeus, and their cults indicate to what consequences the uninterrupted sight of a world of warfare and cruelty led — to the loathing of existence, to the conception of this existence as a punishment to be borne to the end, to the belief in the identity of existence and indebtedness. But these particular conclusions are not specifically Hellenic; through them Greece comes into contact with India and the Orient generally. The Hellenic genius had ready yet another answer to the question: what does a life of fighting and of victory mean? and gives this answer in the whole breadth of Greek history.

if he cares, he will flay; if he loves, he will slay you

Thales of Miletus was the founder of the school of natural philosophy, a contemporary of Aristotle and one of the seven sages of ancient Greece. Tasked with inscribing short words of wisdom onto the Temple of Apollo at Delphi, Thales was asked what the hardest and most important task of humanity was, to which he replied, “To know thyself.” He was then asked the inverse and replied that “giving advice” was the thing least profitable to humankind that came very easily.

Interestingly, lingas are found all over the world. In Africa, there are terra-cotta lingas, largely used for occult purposes. In Delphi, Greece, there is a linga below the ground, known as the “navel of the earth.” This is purely a manipura linga, meant to promote prosperity and material well-being. When someone showed me a picture of it, I immediately knew what type of people had consecrated this. It was definitely done by Indian yogis thousands of years ago; there is no doubt about that.

Actually, I think they were enjoying knocking down Blackie Butte and it was fun, make no mistake about that. It made me think of my trip to Delphi in Greece with the second wife. Delphi is a mountain of ancient Greek monuments that are somewhat battered. What had battered them? Our guide said after the classical period, probably goatherds on top of the mountain with nothing better to do than to roll rocks and chunks of monuments down the hill just to see what they'd do. In short, it was fun to make stuff roll down hills and the Marsh brothers were having the time of their lives.

Know thyself', 'Nothing in excess', 'Certainty brings ruin' - Maxims carved at the entrance to the Temple of Apollo at Delphi, in ancient Greece (a variation of the translations)

It's time the world knew what was really discovered at Delphi." says Dr Moses Frank, in The Elena Text. But who is Moses Frank and what was he referring to? The Elena Text is a controversial and provocative thriller set in the world of antiquities and archaeology, based around the untold story of what was really discovered at Delphi in Greece - but has remained a closely-guarded secret since the 1930s. In Moses Frank we have a character who single-handedly defines the extremities of recent times, the stateless survivor, against all the odds, the refugee turned millionaire, the entrepreneur who creates his own rules, a charming and educated artist with a first class degree from the university of life, a thinker but an unashamed money-maker and pleasure-seeker. Moses Frank is a man who can be forgiven almost anything because he is so hugely admired as a dealer, a canny sleuth who has tracked down the world’s greatest missing antiquities. But despite all his gifts and talents, Moses Frank is also a man bristling with self-doubt - searching endlessly for the finest examples of human art, the sensual peaks of female beauty and some thin slivers of meaning in his terribly successful life. I believe Frank is a rich, unpredictable and multi-facetted lead character who will continue to fascinate readers in volumes 2 and 3 of THE MOSES FRANK TRILOGY.

For Elena Text fans, here is the the first paragraph of the press release which will be hitting the world's media in the days before the book launch on January 26, 017. The Elena Text: Explosive New Thriller, Hailed “Upmarket Dan Brown”, Excavates Delphi’s Most Secretive Treasure Meticulously researched and masterfully crafted by award-winning filmmaker, Martin Weitz, ‘The Elena Text: Ambition, Desire & Betrayal’ makes fact and fiction indistinguishable as it fuses a provocative, blistering thriller with the untold story of a closely-guarded secret unearthed at Delphi, Greece in the 1930s. But this isn’t just a story that exposes and unravels one of history’s most elusive and prized antiquities; it’s also an unorthodox journey into research on sexual orgasm and ecstasy, and its shocking links to prophetic teachings by the Greeks over three millennia ago. Intricate, intelligent and a new paradigm of historical fiction, it’s no wonder critics are hailing the volume as something even Dan Brown could never have conceived.

Plato, however, in the “Laws,” classes the Celts among the races who are drunken and combative, and much barbarity is attributed to them on the occasion of their irruption into Greece and the [pg 18] sacking of Delphi in the year 273 B.C. Their attack on Rome and the sacking of that city by them about a century earlier is one of the landmarks of ancient history. The history of

Delphi was the religious center of all the city-states. It was the home of Pythia, the famous Delphic oracle. This city-state became the shrine to the god Apollo during the Classical period.  

Plutarch, in the first century AD, mentions the pneuma (translated as “wind,” “air,” “breeze,” “breath,” or “inspiration”), and that occasionally the oikos was filled with a “delightful fragrance” as a result of the pneuma, but he does not describe its exact nature. Instead he relays a long-running argument among his friends about why the oracle is less active now than it was in the past. The arguments include less pneuma; the moral degeneration of mankind leading to its abandonment by the gods; the depopulation of Greece and the departure of the daimones (spirits) responsible for divination. But Plutarch also insists that the Pythia did not at any point rant or rave. Instead, he comments that, after a consultation session, the Pythia “feels calm and peaceful.

12. Know Yourself The most sacred place in the ancient world was the oracle at Delphi in central Greece. Kings, warriors and envoys travelled from across the known world to hear the prophecies of the oracle. Above the gates at Delphi, a short inscription greeted every weary traveler: Know thyself. This simple advice was considered the most important piece of knowledge anyone could possess. And to understand what the oracle told you, you first had to understand yourself. There is good reason for this: if we do not know our own mind, our dreams, strengths and failings, how can we reach the heights we seek? We become like a ship with no rudder. Which is why knowing yourself is so important: it helps you make decisions that make you happier, because you end up pursuing goals that are true to your very nature and core.