Delphi Temple Quotes

Know thyself, and thou shalt know the universe and God.

Over the entrance to the temple at Delphi was a famous inscription: KNOW THYSELF! It reminded visitors that man must never believe himself to be more than mortal - and that no man can escape his destiny.

Carved on the temple [at Delphi] were the exhortations "Know yourself" and "Nothing too much," mottoes with a similar meaning: You are only human, so don't try more than you are able (or you will pay the price). A recurring theme in Greek myth is the man or woman who loses sight of human limitations and acts arrogantly and with violence, as if immortal. And pays a terrible price.

Know thyself.

Most religions and ideologies throughout history stated that there are objective yardsticks for goodness and beauty, and for how things ought to be. They were suspicious of the feelings and preferences of the ordinary person. At the entrance of the temple of Apollo at Delphi, pilgrims were greeted by the inscription: ‘Know thyself!’ The implication was that the average person is ignorant of his true self, and is therefore likely to be ignorant of true happiness. Freud would probably concur.

all started at the Temple of Apollo In Delphi. One of his friends approached the oracle with the question: “Is anyone wiser than Socrates?” the answer was “No.” Socrates was profoundly puzzled by this episode. He claimed to know

It is no coincidence that precisely when things started going downhill with the gods, politics gained its bliss-making character. There would be no reason for objecting to this, since the gods, too were not exactly fair. But at least people saw temples instead of termite architecture. Bliss is drawing closer; it is no longer in the afterlife, it will come, though not momentarily, sooner or later in the here and now - in time. The anarch thinks more primitively; he refuses to give up any of his happiness. "Make thyself happy" is his basic law. It his response to the "Know thyself" at the temple of Apollo in Delphi. These two maxims complement each other; we must know our happiness and our measure.

the Oracle at Delphi—once threw a man out of the temple for abandoning his friend.

while the black coal rose jutting round them, and the props of wood stood like little pillars in the low, black, very dark temple.

At the entrance of the temple of Apollo at Delphi, pilgrims were greeted by the inscription: ‘Know thyself!’ The implication was that the average person is ignorant of his true self, and is therefore likely to be ignorant of true happiness. Freud would probably concur.*

In ancient times, the temple of Delphi proclaimed „Know Thyself“ and the Greek philosophers made it their central theme, because in the knowing of one‘s true Self, we discover not a name or a lineage, but a whole new dimension of what it means to be human. In our very mortality is embedded something of the eternal. Encased within the bones and sinews that are destined to disintegrate is Spirit that comes from beyond and returns home when we are „born into Heaven“ as the Orthodox say, or when we cross that threshold. These ideas cannot be reduced to mere belief systems and dogmas. They have been vividly part of the human experience from the beginning. (p. 8-9)

All these were lovers and emulators and disciples of the culture of the Lacedaemonians, and any one may perceive that their wisdom was of this character; consisting of short memorable sentences, which they severally uttered. And they met together and dedicated in the temple of Apollo at Delphi, as the first-fruits of their wisdom, the far-famed inscriptions, which are in all men’s mouths—‘Know thyself,’ and ‘Nothing too much.

On my temple in Delphi there are two words written: Know Thyself. It’s good advice. Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know yourself.

I sent a messenger to the inn where they’re staying,” he told us. “They’ll look after you while Castor and I are with the Pythia. Have a good time in Delphi.” He acted as though he’d just solved every problem in the world. I didn’t see it that way. As we crossed the temple grounds together, I asked Polydeuces, “Is there a good reason you’re treating me like a silly sheep?” I indicated the two soldiers behind me. “Or are you embarrassing me like this just because you can?” Castor spoke up before his twin could answer. “Stop making a fuss over nothing, Helen. These men will protect you, not steer you.” “That’s right, Lady Helen,” the taller of the two said. “We’re your shadows, not your sheepdogs. Go anywhere you want.” I gave him a sweet, innocent smile. Then I barked at him.

Are you sure you won’t be too bored here, waiting for us to come back? We don’t know how long our time with the Pythia will last; I hope you’ll find something to do.” “Of course I will,” I told him. “I’ll be exploring Delphi.” “No you won’t,” my brothers responded in perfect unison. Then they took turns telling me exactly why I couldn’t do what I wanted. “You wouldn’t be safe,” Castor said. “You’d get lost if you went wandering around the city on your own,” Polydeuces added. “It’s too big.” “Too noisy.” “Too confusing.” “Too busy.” “You could run into the wrong sort of people.” “Dangerous types.” “But sneaky enough so you couldn’t tell they’re dangerous until it’s too late.” “We’re responsible for your safety.” “We have to know where you are at all times.” “It’s not that we don’t trust you, Helen.” “It’s them.” “It’s for your own good.” I flopped down on my bed. “Fine. Go. I’ll stay here,” I told the ceiling. Castor and Polydeuces each grabbed one of my wrists and pulled me back to my feet. “I don’t think so,” Castor said, chuckling. “You’d stay here, all right. You’d stay here just until you saw us go into Apollo’s temple, and then you’d be a little cloud of dust sailing out through the gates.” “You don’t have to come with us,” Polydeuces said. “But if you want to tour this city, you’ll have to do it on our terms.” With that, he left me in Castor’s company. “Where’s he going?” I asked. “Probably to see if the priests of Apollo have an oil jar big enough to stuff you inside for safekeeping.” He winked at me. No matter how much I loved my brothers, I wasn’t in the mood for more teasing. “Aren’t you afraid you’ll insult the Pythia if you don’t go to see her right now? You were summoned. She could foretell terrible fates for the two of you if you keep her waiting.” Castor didn’t seem worried. “If she’s truly blessed with the gift of prophecy, she already knows we’re going to be delayed. And if she can’t foretell that, she’s as much of an oracle as I am, so why should I care what she predicts?” He laughed out loud, then added, “But don’t tell Polydeuces I said that. He’s the devout one.

So, boy, how does it feel to be pouring out a never-ending stream of--?” “Stop that!” I scowled at my brothers as I shooed them away from Milo. “How can you make such jokes in front of him?” “To be honest, the only thing in front of him right now is the sea and the supper he ate three days ago.” Castor’s grin got wider. Polydeuces was contrite. “We mean well, Helen. We’re only trying to make him laugh. A good laugh might take his mind off being so ill.” “It’s a shame we’re bound straight for Corinth,” the old sailor said, rubbing the back of his neck. “Since nothing else seems to be working for this lad, could be that a short rest on dry land would steady his stomach.” “You think we’d ever be able to get him back on board afterward?” Castor asked. The sailor shrugged. “What would he have to say about it? He’s your slave, isn’t he?” “He’s our sister’s slave, or was,” Castor replied. “She freed him as soon as she bought him.” “And still he came onto this ship with you, sick as seafaring makes him?” “This is his first voyage,” I said, stooping beside Milo to place one arm protectively around him. “He didn’t know he’d get sick.” “Oh, he’d have come along even if he’d known that a sea monster was waiting to gobble him up,” Castor said, with another of those annoying, conspiratorial winks to his twin. “Anything rather than be separated from you, little sister.” Polydeuces eagerly took up his brother’s game. “That’s true,” he hastened to tell the old sailor. “If you could have seen the way he’s been gazing at her, all the way from Calydon!” “Can we blame him, Polydeuces?” Castor asked with mock sincerity. “Our little sister is the most beautiful woman in the world.” They collapsed laughing into each other’s arms. Milo made a great effort and pushed himself away from the rail, away from me. He took two staggering steps, fists clenched. “She is.” Then he spun around and lurched for the ship’s side once more. My brothers exchanged a look of pure astonishment. The old sailor chuckled. “He may have been a slave, Lady Helen, but he’s braver than many a free man, to talk back to princes that way! But it wouldn’t be the first time a man found courage he never knew he had until he met the right woman.” My face flamed. I wanted to thank Milo for putting an end to my brothers’ teasing--whether or not it was all in fun, I still found it annoying--but I was strangely tongue-tied. Fortunately for me, the old sailor chose that moment to say, “That’s not something you see every day, a mouse trying to take a bite from a lion’s tail. Mark my words, this lad has the makings of a great hero. Why, if I had it my way, I’d put in at the next port and carry him all the way to Apollo’s temple at Delphi, just to see what marvels the Pythia would have to predict about his future.

Temple of Delphi. It had helped him battle all kinds of monsters, beasts, and the Crony army ever since. Zeus ran after Poseidon as another thread shot down and grabbed Hestia’s ankle. Then another thread grabbed Demeter around her waist, and the next one circled Hera’s arm! “Help!” they cried as the sticky threads dragged them away. “What’s happening?” Hades asked, catching up to Zeus as they chased after the four captured Olympians. Apollo, Ares, and Athena followed at their heels.

Man, know thyself, and thou wilt know the universe and the gods. —INSCRIPTION AT THE TEMPLE OF DELPHI

Know thyself. —Inscribed on the Temple of Apollo at Delphi What we have to learn to do, we learn by doing. —Aristotle CHAPTER ELEVEN She lay flat on her back on thick grass under a brilliantly blue sky.

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.

A witch honors all that is sacred: from natural wonders, such as caves and hot springs, to ancient monuments, such as the pyramids of Giza or the Oracle of Delphi, and countless other examples. But what is sacred above all else for the witch is the home. It is your temple, your laboratory, and your sanctuary.

Nosce te ipsum

The remains of the temple of Apollo at Delphi.

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)

An actress, Eva confided to Natalie, is someone who still believes in the ancient rites. There may be electric lights and rigging, there may be satin and cinematography, but an actress herself is always at Delphi. She stands on the splintered floorboards as if amid the great stone circles of seats, the temple of Apollo rising at her back. An actress is like a sibyl, she sees after and towards at the same time.

How pleasant they were, those jolly college days! As I think of them, many kindly faces and joyous voices rise before me! Where are they all? Some lying with the colours on their breast beside the Euxine Sea, and along the line of the Pacific; some struck down by the assassin’s knife in the temples at Cawnpore; some sleeping beneath the sighing of the Delhi palms, or of the sad Atlantic waves; some wasting classic eloquence on country hinds, in moss-grown village churches; some fighting the great fight, between science and death, in the crowded hospital-wards of London; some wearing honour, and honesty, and truth from their hearts, in the breathless, up-hill press of the great world; — all of them, living or dead, scattered far away over the earth, since those old days, in the shadow of the academic walls!

Liberal politics is based on the idea that the voters know best, and there is no need for Big Brother to tell us what is good for us. Liberal economics is based on the idea that the customer is always right. Liberal art declares that beauty is in the eye of the beholder. Students in liberal schools and universities are taught to think for themselves. Commercials urge us to ‘Just do it.’ Action films, stage dramas, soap operas, novels and catchy pop songs indoctrinate us constantly: ‘Be true to yourself’, ‘Listen to yourself’, ‘Follow your heart’. Jean-Jacques Rousseau stated this view most classically: ‘What I feel to be good – is good. What I feel to be bad – is bad.’ People who have been raised from infancy on a diet of such slogans are prone to believe that happiness is a subjective feeling and that each individual best knows whether she is happy or miserable. Yet this view is unique to liberalism. Most religions and ideologies throughout history stated that there are objective yardsticks for goodness and beauty, and for how things ought to be. They were suspicious of the feelings and preferences of the ordinary person. At the entrance of the temple of Apollo at Delphi, pilgrims were greeted by the inscription: ‘Know thyself!’ The implication was that the average person is ignorant of his true self, and is therefore likely to be ignorant of true happiness. Freud would probably concur.fn1 And so would Christian theologians. St Paul and St Augustine knew perfectly well that if you asked people about it, most of them would prefer to have sex than pray to God. Does that prove that having sex is the key to happiness? Not according to Paul and Augustine. It proves only that humankind is sinful by nature, and that people are easily seduced by Satan. From a Christian viewpoint, the vast majority of people are in more or less the same situation as heroin addicts. Imagine that a psychologist embarks on a study of happiness among drug users. He polls them and finds that they declare, every single one of them, that they are only happy when they shoot up. Would the psychologist publish a paper declaring that heroin is the key to happiness? The idea that feelings are not to be trusted is not restricted to Christianity. At least when it comes to the value of feelings, even Darwin and Dawkins might find common ground with St Paul and St Augustine. According to the selfish gene theory, natural selection makes people, like other organisms, choose what is good for the reproduction of their genes, even if it is bad for them as individuals. Most males spend their lives toiling, worrying, competing and fighting, instead of enjoying peaceful bliss, because their DNA manipulates them for its own selfish aims. Like Satan, DNA uses fleeting pleasures to tempt people and place them in its power.

On my temple in Delphi there are two words written: Know Thyself. It’s good advice. Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the best self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know y

For your people’s sakes, therefore, look to your hearts.”[1] Similar to the advice inscribed on the wall outside the temple of Apollo where the Oracle at Delphi dwelt that one “Know Thyself,” Baxter is urging that pastors would have a keen understanding of who they are and a constant attention to the state of their souls, their passions, their motivations and their desires. For him, that encompassed both the positive and the negative; that is, their desire for God and for right-intentioned ministry, and also their desires for the things which would hinder them in that ministry. One of the common things I hear when speaking to husbands or wives who have committed adultery is “I don’t know how I got here.” We know it’s not the case that one day we simply wake up to find ourselves in an adulterous relationship or other sin, or spiritual deadness, or loss of faith, but rather that when we find ourselves in those places, we do so because of a long string of choices made and opportunities to turn around missed. We do so, because unaware of the state of our hearts and souls we wander off the path of discipline, onto easier paths of self-indulgence, self-centeredness, self-abandon; everything but self-awareness. Baxter, following Paul, who also told Timothy to “watch [his] life and doctrine closely,”[2] urged those in ministry to keep their eyes open on their own hearts and lives. This is where formation begins, as we understand how unlike the character of Christ is ours, in what areas we need attention and growth, and begin to understand how God wants to work formation in us. “For your people’s sakes, therefore, look to your hearts.”[3] Questions: How would I rate my level of self-awareness? Do I truly understand my motivations and desires? When I sin, do I understand what it is I am really looking for? Look ahead 10 or 20 years and imagine you have been disqualified from ministry. What is the issue that is most likely to have been the reason? What are you doing now to avoid it becoming a bigger problem than it already is? Meditation:

The relationship between these four attitudes—objectivity, immediacy, subjectivity, and reflexion—is worth consideration. At first sight it might seem that there is no difference between immediacy and subjectivity, or between objectivity and reflexion. Subjectivity and objectivity, certainly, are opposed; and so are immediacy and reflexion. But immediacy (which is naive acceptance of whatever is presented) is compatible with objectivity, as we see from Thomas Huxley's advice to the scientist: 'Sit down before fact as a little child'—; and reflexion is compatible with subjectivity (for subjectivity is 'being oneself', and reflexion, being 'self awareness', is within subjectivity). In emotional excitement objectivity and reflexion alike tend to vanish, and subjectivity then approximates to immediacy. It is this that gives subjectivity its bad name; for few people know of any subjectivity beyond emotional immediacy. Their escape from emotion is towards objectivity, in the form of distractions, rather than towards reflexion, which is the more difficult way of self control. Goethe once described the advice 'Know Thyself' (inscribed in the temple of Apollo at Delphi) as 'a singular requisition with which no man complies, or indeed ever will comply: man is by all his senses and efforts directed to externals—to the world about him'.

The picture of the Pythia breathing in vapors from a chasm below her tripod has always been the dominant model for understanding how the oracle at Delphi functioned. To such an extent that finding the mechanism of the vapors was originally regarded as the litmus test for successful archaeological investigation at Delphi. The original excavators of the site were extremely disappointed not to find a chasm below the temple—they felt almost cheated by the “deception” of the literary sources. The stakes were understandably high: at the time of Delphi’s excavation in the 1890s, interest in the oracle, and in psychic research more generally, could not have been stronger. In 1891 the burlesque opera Apollo, or The Oracle at Delphi played to great acclaim on Broadway. In the same year, John Collier painted his famous Priestess of Delphi in which a sensual priestess breathes in vapors from her tripod over a chasm (see plate 4), and the Society of Psychical Research was started by Cambridge academics and published its first volume examining the oracle at Delphi. In the wake of the disappointing excavations, thus, there was a feeling that the ancient sources had lied. The scholar A. P. Oppé in 1904 in the Journal of Hellenic Studies argued that the entire practice at Delphi was a farce, a sham, put on by the priests of Apollo, tricking the ancient world. Others sought different explanations for the Pythia’s madness: they focused on the laurel leaves, and suggested the Pythia had been high from eating laurel. One German scholar, Professor Oesterreich, even ate laurel leaves to test the theory, remarking disappointedly that he felt no different. Others opined that the answer relied not in some form of drug, but in psychology. Herbert Parke and Donald Wormell argued in the 1950s that the Pythia, in the heat of the moment after so much preparation on the particular day of consultation, and after so many years perhaps involved with the temple as one of the women guarding the sacred flame, would have found herself in an emotionally intense relationship with the god, and could easily have fallen victim to self-induced hypnosis. More recently, scholars have employed a series of anthropological approaches to understand belief in spirit possession, and applied these to how the Pythia may have functioned.

four consecutive temples—the first made of laurel, the second of birds’ feathers and beeswax, the third of bronze, and the fourth of stone—the last of which was burned down in 548 BC. Pindar’s