Delphi

The museum houses artifacts associated with ancient Delphi, including the earliest known notation of a melody, the Charioteer of Delphi, Kleobis and Biton, golden treasures discovered beneath the Sacred Way, the Sphinx of Naxos, and fragments of reliefs from the Siphnian Treasury. Immediately adjacent to the exit is the inscription that mentions the Roman proconsul Gallio.

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.[20]

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.[21] However, a 2019 theory gives a completely new explanation of the above myth of the four temples of Delphi.[22]

The reconstructed Treasury of the Athenians, built to commemorate their victory at the Battle of Marathon

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.

Other identifiable treasuries are those of the Sicyonians, the Boeotians, Massaliots, and the Thebans.

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  Boeotians
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  Cnidians
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  Sicyonians
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  Siphnians

Located in front of the Temple of Apollo, the main altar of the sanctuary was paid for and built by the people of Chios. It is dated to the fifth century BC by the inscription on its cornice. Made entirely of black marble, except for the base and cornice, the altar would have made a striking impression. It was restored in 1920.[14]

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• 
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  Ancient Greek inscription at the altar, naming Chios, "ΧΙΟΙΣ"

View of the Athenian Treasury; the Stoa of the Athenians on the right

The stoa, or open-sided, covered porch, is placed in an approximately east–west alignment along the base of the polygonal wall retaining the terrace on which the Temple of Apollo sits. There is no archaeological suggestion of a connection to the temple. The stoa opened to the Sacred Way. The nearby presence of the Treasury of the Athenians suggests that this quarter of Delphi was used for Athenian business or politics, as stoas are generally found in market-places.

Although the architecture at Delphi is generally Doric, a plain style, in keeping with the Phocian traditions that were Doric, the Athenians did not prefer the Doric. The stoa was built in their own preferred style, the Ionic order, the capitals of the columns being a sure indicator. In the Ionic order they are floral and ornate, although not so much as the Corinthian, which is in deficit there. The remaining porch structure contains seven fluted columns, unusually carved from single pieces of stone (most columns were constructed from a series of discs joined). The inscription on the stylobate indicates that it was built by the Athenians after their naval victory over the Persians in 478 BC, to house their war trophies. At that time the Athenians and the Spartans were on the same side.

The Sibyl rock is a pulpit-like outcrop of rock between the Athenian Treasury and the Stoa of the Athenians upon the Sacred Way that leads up to the temple of Apollo in the archaeological area of Delphi. The rock is claimed to be the location from which a prehistoric Sibyl pre-dating the Pythia of Apollo sat to deliver her prophecies. Other suggestions are that the Pythia might have stood there, or an acolyte whose function was to deliver the final prophecy. The rock seems ideal for public speaking.

The theatre at Delphi (as viewed near the top seats)

The ancient theatre at Delphi was built farther up the hill from the Temple of Apollo giving spectators a view of the entire sanctuary and the valley below.[23] It was originally built in the fourth century BC, but was remodeled on several occasions, particularly in 160/159 B.C. at the expenses of king Eumenes II of Pergamon and, in 67 A.D., on the occasion of emperor Nero's visit.[24]

The koilon (cavea) leans against the natural slope of the mountain whereas its eastern part overrides a little torrent that led the water of the fountain Cassotis right underneath the temple of Apollo. The orchestra was initially a full circle with a diameter measuring seven meters. The rectangular scene building ended up in two arched openings, of which the foundations are preserved today. Access to the theatre was possible through the parodoi, i.e. the side corridors. On the support walls of the parodoi are engraved large numbers of manumission inscriptions recording fictitious sales of the slaves to the deity. The koilon was divided horizontally in two zones via a corridor called diazoma. The lower zone had 27 rows of seats and the upper one only eight. Six radially arranged stairs divided the lower part of the koilon in seven tiers. The theatre could accommodate approximately 4,500 spectators.[25]

On the occasion of Nero's visit to Greece in 67 A.D. various alterations took place. The orchestra was paved and delimited by a parapet made of stone. The proscenium was replaced by a low pedestal, the pulpitum; its façade was decorated in relief with scenes from myths about Hercules. Further repairs and transformations took place in the second century A.D. Pausanias mentions that these were carried out under the auspices of Herod Atticus. In antiquity, the theatre was used for the vocal and musical contests that formed part of the programme of the Pythian Games in the late Hellenistic and Roman period.[26] The theatre was abandoned when the sanctuary declined in Late Antiquity. After its excavation and initial restoration it hosted theatrical performances during the Delphic Festivals organized by A. Sikelianos and his wife, Eva Palmer, in 1927 and in 1930. It has recently been restored again as the serious landslides posed a grave threat for its stability for decades.[27][28]

The Tholos at the base of Mount Parnassus: 3 of 20 Doric columns

Athena Pronaia Sanctuary at Delphi

The tholos at the sanctuary of Athena Pronaea (Ἀθηνᾶ Προναία, "Athena of forethought") is a circular building that was constructed between 380 and 360 BC. It consisted of 20 Doric columns arranged with an exterior diameter of 14.76 meters, with 10 Corinthian columns in the interior.

The Tholos is located approximately a half a mile (800 m) from the main ruins at Delphi (at 38°28′49″N 22°30′28″E). Three of the Doric columns have been restored, making it the most popular site at Delphi for tourists to take photographs.

The architect of the "vaulted temple at Delphi" is named by Vitruvius, in De architectura Book VII, as Theodorus Phoceus (not Theodorus of Samos, whom Vitruvius names separately).[29]

The ancient Gymnasium at Delphi

The gymnasium, which is half a mile away from the main sanctuary, was a series of buildings used by the youth of Delphi. The building consisted of two levels: a stoa on the upper level providing open space, and a palaestra, pool, and baths on lower floor. These pools and baths were said to have magical powers, and imparted the ability to communicate directly to Apollo.[14]

The mountain-top stadium at Delphi

The stadium is located farther up the hill, beyond the via sacra and the theatre. It was built in the fifth century BC, but was altered in later centuries. The last major remodelling took place in the second century AD under the patronage of Herodes Atticus when the stone seating was built and an (arched) entrance created. It could seat 6500 spectators and the track was 177 metres long and 25.5 metres wide.[30]

It was at the Pythian Games that prominent political leaders, such as Cleisthenes, tyrant of Sikyon, and Hieron, tyrant of Syracuse, competed with their chariots. The hippodrome where these events took place was referred to by Pindar,[31] and this monument was sought by archaeologists for over two centuries.

Traces of it have recently been found at Gonia in the plain of Krisa in the place where the original stadium had been sited.[32]

Section of polygonal wall at Delphi, behind a pillar from the Athenian Stoa

A retaining wall was built to support the terrace housing the construction of the second temple of Apollo in 548 BC. Its name is taken from the polygonal masonry of which it is constructed. At a later date, from 200 BC onwards, the stones were inscribed with the manumission (liberation) contracts of slaves who were consecrated to Apollo. Approximately a thousand manumissions are recorded on the wall.[33]

The sacred spring of Delphi lies in the ravine of the Phaedriades. The preserved remains of two monumental fountains that received the water from the spring date to the Archaic period and the Roman, with the latter cut into the rock.

The first set of remains that the visitor sees upon entering the archaeological site of Delphi is the Roman Agora, which was just outside the peribolos, or precinct walls, of the sanctuary of Apollo at Delphi. The Roman Agora was built between the sanctuary and the Castalian Spring, approximately 500 meters away.[34] This large rectangular paved square used to be surrounded by Ionic porticos on its three sides.[35] The square was built in the Roman period, but the remains visible at present along the north and northwestern sides date to the Late Antique period.

An open market was probably established, where the visitors would buy ex-votos, such as statuettes and small tripods, to leave as offerings to the gods. It also served as an assembly area for processions during sacred festivals.[35][34]

During the empire, statues of the emperor and other notable benefactors were erected here as evidenced by the remaining pedestals.[35][34] In late, Antiquity workshops of artisans were also created within the agora.

The Charioteer of Delphi, 478 or 474 BC, Delphi Museum

Delphi is famous for its many preserved athletic statues. It is known that Olympia originally housed far more of these statues, but time brought ruin to many of them, leaving Delphi as the main site of athletic statues.[36] Kleobis and Biton, two brothers renowned for their strength, are modeled in two of the earliest known athletic statues at Delphi. The statues commemorate their feat of pulling their mother's cart several miles to the Sanctuary of Hera in the absence of oxen. The neighbors were most impressed and their mother asked Hera to grant them the greatest gift. When they entered Hera's temple, they fell into a slumber and never woke, dying at the height of their admiration, the perfect gift.[36]

The Charioteer of Delphi is another ancient relic that has withstood the centuries. It is one of the best known statues from antiquity. The charioteer has lost many features, including his chariot and his left arm, but he stands as a tribute to athletic art of antiquity.[36]

Coin (obol) struck at Delphi, 480 BC, obverse: Short tripod, reverse: Pellet within circle (omphalos or phiale)

Perhaps Delphi is best known for its oracle, the Pythia, or sibyl, the priestess prophesying from the tripod in the sunken adyton of the Temple of Apollo. The Pythia was known as a spokesperson for Apollo. She was a woman of blameless life chosen from the peasants of the area. Alone in an enclosed inner sanctum (Ancient Greek adyton – "do not enter") she sat on a tripod seat over an opening in the earth (the "chasm"). According to legend, when Apollo slew Python its body fell into this fissure and fumes arose from its decomposing body. Intoxicated by the vapors, the sibyl would fall into a trance, allowing Apollo to possess her spirit. In this state she prophesied. The oracle could not be consulted during the winter months, for this was traditionally the time when Apollo would live among the Hyperboreans. Dionysus would inhabit the temple during his absence.[46] Of note, release of fumes is limited in colder weather.

The time to consult Pythia for an oracle during the year was determined from astronomical and geological grounds related to the constellations of Lyra and Cygnus.[47] Similar practice was followed in other Apollo oracles too.[48]

Hydrocarbon vapors emitted from the chasm. While in a trance the Pythia "raved" – probably a form of ecstatic speech – and her ravings were "translated" by the priests of the temple into elegant hexameters. It has been speculated that the ancient writers, including Plutarch who had worked as a priest at Delphi, were correct in attributing the oracular effects to the sweet-smelling pneuma (Ancient Greek for breath, wind, or vapor) escaping from the chasm in the rock. That exhalation could have been high in the known anaesthetic and sweet-smelling ethylene or other hydrocarbons such as ethane known to produce violent trances. Although, given the limestone geology, this theory remains debatable, the authors put up a detailed answer to their critics.[49][50][51][52][53]

Ancient sources describe the priestess using “laurel” to inspire her prophecies. Several alternative plant candidates have been suggested including Cannabis, Hyoscyamus, Rhododendron, and Oleander. Harissis claims that a review of contemporary toxicological literature indicates that oleander causes symptoms similar to those shown by the Pythia, and his study of ancient texts shows that oleander was often included under the term "laurel". The Pythia may have chewed oleander leaves and inhaled their smoke prior to her oracular pronouncements and sometimes dying from the toxicity. The toxic substances of oleander resulted in symptoms similar to those of epilepsy, the “sacred disease”, which may have been seen as the possession of the Pythia by the spirit of Apollo.[54]

Fresco of Delphic sibyl painted by Michaelangelo at the Sistine Chapel

The Delphic oracle exerted considerable influence throughout the Greek world, and she was consulted before all major undertakings including wars and the founding of colonies.[lower-alpha 6] She also was respected by the Greek-influenced countries around the periphery of the Greek world, such as Lydia, Caria, and even Egypt.

The oracle was also known to the early Romans. Rome's seventh and last king, Lucius Tarquinius Superbus, after witnessing a snake near his palace, sent a delegation including two of his sons to consult the oracle.[56]

In 278 BC, a Thracian (Celtic) tribe raided Delphi, burned the temple, plundered the sanctuary and stole the "unquenchable fire" from the altar. During the raid, part of the temple roof collapsed.[57] The same year, the temple was severely damaged by an earthquake, thus it fell into decay and the surrounding area became impoverished. The sparse local population led to difficulties in filling the posts required. The oracle's credibility waned due to doubtful predictions.[58]

The oracle flourished again in the second century AD, during the rule of emperor Hadrian, who is believed to have visited the oracle twice and offered complete autonomy to the city.[57] By the 4th century, Delphi had acquired the status of a city.[59]

Constantine the Great looted several monuments in Eastern Mediterranean, including Delphi, to decorate his new capital, Constantinople. One of those famous items was the bronze column of Plataea (The Serpent Column; Ancient Greek: Τρικάρηνος Ὄφις, Three-headed Serpent; Turkish: Yılanlı Sütun, Serpentine Column) from the sanctuary (dated 479 BC), relocated there from Delphi in AD 324, which can still be seen today standing destroyed at a square of Istanbul (where once upon a time was the Hippodrome of Constantinople, built by Constantine; Ottoman Turkish: Atmeydanı "Horse Square") [60] with part of one of its heads kept in the Istanbul Archaeology Museums (İstanbul Arkeoloji Müzeleri).

Despite the rise of Christianity across the Roman Empire, the oracle remained a religious center throughout the fourth century, and the Pythian Games continued to be held at least until 424 AD;[59] however, the decline continued. The attempt of Emperor Julian to revive polytheism did not survive his reign.[57] Excavations have revealed a large three-aisled basilica in the city, as well as traces of a church building in the sanctuary's gymnasium.[59] The site was abandoned in the sixth or seventh centuries, although a single bishop of Delphi is attested in an episcopal list of the late eighth and early ninth centuries.[59]

Ruins of the ancient temple of Apollo at Delphi, overlooking the valley of Phocis

Delphi became the site of a major temple to Phoebus Apollo, as well as the Pythian Games and the prehistoric oracle. Even in Roman times, hundreds of votive statues remained, described by Pliny the Younger and seen by Pausanias. Carved into the temple were three phrases: γνῶθι σεαυτόν (gnōthi seautón = "know thyself") and μηδὲν ἄγαν (mēdén ágan = "nothing in excess"), and Ἑγγύα πάρα δ'ἄτη (engýa pára d'atē = "make a pledge and mischief is nigh"),[61] In antiquity, the origin of these phrases was attributed to one or more of the Seven Sages of Greece by authors such as Plato[62] and Pausanias.[63] Additionally, according to Plutarch's essay on the meaning of the "E at Delphi"—the only literary source for the inscription—there was also inscribed at the temple a large letter E.[64] Among other things epsilon signifies the number 5. However, ancient as well as modern scholars have doubted the legitimacy of such inscriptions.[65] According to one pair of scholars, "The actual authorship of the three maxims set up on the Delphian temple may be left uncertain. Most likely they were popular proverbs, which tended later to be attributed to particular sages."[66]

According to the Homeric hymn to the Pythian Apollo, Apollo shot his first arrow as an infant that effectively slew the serpent Pytho, the son of Gaia, who guarded the spot. To atone the murder of Gaia's son, Apollo was forced to fly and spend eight years in menial service before he could return forgiven. A festival, the Septeria, was held every year, at which the whole story was represented: the slaying of the serpent, and the flight, atonement, and return of the god.[67]

The Pythian Games took place every four years to commemorate Apollo's victory.[67] Another regular Delphi festival was the "Theophania" (Θεοφάνεια), an annual festival in spring celebrating the return of Apollo from his winter quarters in Hyperborea. The culmination of the festival was a display of an image of the deities, usually hidden in the sanctuary, to worshippers.[68]

The theoxenia was held each summer, centred on a feast for "gods and ambassadors from other states". Myths indicate that Apollo killed the chthonic serpent Python guarding the Castalian Spring and named his priestess Pythia after her. Python, who had been sent by Hera, had attempted to prevent Leto, while she was pregnant with Apollo and Artemis, from giving birth.[69]

The spring at the site flowed toward the temple but disappeared beneath, creating a cleft which emitted chemical vapors that purportedly caused the oracle at Delphi to reveal her prophecies. Apollo killed Python, but had to be punished for it, since he was a child of Gaia. The shrine dedicated to Apollo was originally dedicated to Gaia and shared with Poseidon.[67] The name Pythia remained as the title of the Delphic oracle.

Erwin Rohde wrote that the Python was an earth spirit, who was conquered by Apollo, and buried under the omphalos, and that it is a case of one deity setting up a temple on the grave of another.[70] Another view holds that Apollo was a fairly recent addition to the Greek pantheon coming originally from Lydia. The Etruscans coming from northern Anatolia also worshipped Apollo,[71] and it may be that he was originally identical with Mesopotamian Aplu, an Akkadian title meaning "son", originally given to the plague God Nergal, son of Enlil. Apollo Smintheus (Greek Απόλλων Σμινθεύς), the mouse killer [72] who eliminates mice, a primary cause of disease, hence he promotes preventive medicine.

Earlier myths[75][22] include traditions that Pythia, or the Delphic oracle, already was the site of an important oracle in the pre-classical Greek world (as early as 1400 BC) and, rededicated from about 800 BC, when it served as the major site during classical times for the worship of the god Apollo.

Speculative illustration of ancient Delphi by French architect Albert Tournaire

Delphi was since ancient times a place of worship for Gaia, the mother goddess connected with fertility. The town started to gain pan-Hellenic relevance as both a shrine and an oracle in the seventh century BC. Initially under the control of Phocaean settlers based in nearby Kirra (currently Itea), Delphi was reclaimed by the Athenians during the First Sacred War (597–585 BC). The conflict resulted in the consolidation of the Amphictyonic League, which had both a military and a religious function revolving around the protection of the Temple of Apollo. This shrine was destroyed by fire in 548 BC and then fell under the control of the Alcmaeonids who were banned from Athens. In 449–448 BC, the Second Sacred War (fought in the wider context of the First Peloponnesian War between the Peloponnesian League led by Sparta and the Delian-Attic League led by Athens) resulted in the Phocians gaining control of Delphi and the management of the Pythian Games.

In 356 BC, the Phocians under Philomelos captured and sacked Delphi, leading to the Third Sacred War (356–346 BC), which ended with the defeat of the former and the rise of Macedon under the reign of Philip II. This led to the Fourth Sacred War (339 BC), which culminated in the Battle of Chaeronea (338 BC) and the establishment of Macedonian rule over Greece.

In Delphi, Macedonian rule was superseded by the Aetolians in 279 BC, when a Gallic invasion was repelled, and by the Romans in 191 BC. The site was sacked by Lucius Cornelius Sulla in 86 BC, during the Mithridatic Wars, and by Nero in 66 AD. Although subsequent Roman emperors of the Flavian dynasty contributed toward to the restoration of the site, it gradually lost importance.

The anti-pagan legislation of the late Roman Imperial era deprived ancient sanctuaries of their assets. The emperor Julian attempted to reverse this religious climate, yet his "pagan revival" was particularly short-lived. When the doctor Oreibasius visited the oracle of Delphi, in order to question the fate of paganism, he received a pessimistic answer:

Tell the king that the flute has fallen to the ground. Phoebus does not have a home any more, neither an oracular laurel, nor a speaking fountain, because the talking water has dried out

It was shut down during the persecution of pagans in the late Roman Empire by Theodosius I in 381 AD.[76]

The Amphictyonic Council was a council of representatives from six Greek tribes who controlled Delphi and also the quadrennial Pythian Games. They met biannually and came from Thessaly and central Greece. Over time, the town of Delphi gained more control of itself and the council lost much of its influence.

Section of the frieze from the Treasury of the Siphnians, now in the museum

Excavation at Delphi, which was a post-Mycenaean settlement of the late ninth century, has uncovered artifacts increasing steadily in volume beginning with the last quarter of the eighth century BC. Pottery and bronze as well as tripod dedications continue in a steady stream, in contrast to Olympia. Neither the range of objects nor the presence of prestigious dedications proves that Delphi was a focus of attention for a wide range of worshippers, but the large quantity of valuable goods, found in no other mainland sanctuary, encourages that view.

Apollo's sacred precinct in Delphi was a Panhellenic Sanctuary, where every four years, starting in 586 BC[77] athletes from all over the Greek world competed in the Pythian Games, one of the four Panhellenic Games, precursors of the Modern Olympics. The victors at Delphi were presented with a laurel crown (stephanos) that was ceremonially cut from a tree by a boy who re-enacted the slaying of the Python.[77] (These competitions are also called stephantic games, after the crown.) Delphi was set apart from the other games sites because it hosted the mousikos agon, musical competitions.[10]

These Pythian Games rank second among the four stephantic games chronologically and in importance.[77] These games, however, were different from the games at Olympia in that they were not of such vast importance to the city of Delphi as the games at Olympia were to the area surrounding Olympia. Delphi would have been a renowned city regardless of whether it hosted these games; it had other attractions that led to it being labeled the "omphalos" (navel) of the earth, in other words, the centre of the world.[77][78]

Cyriacus of Ancona, first Westerner to describe the remains in Delphi in 1436

The Society of Dilettanti organized a study expedition to Delphi in 1766

In the inner hestia (hearth) of the Temple of Apollo, an eternal flame burned. After the battle of Plataea, the Greek cities extinguished their fires and brought new fire from the hearth of Greece, at Delphi; in the foundation stories of several Greek colonies, the founding colonists were first dedicated at Delphi.[79]

The Ottomans finalized their domination over Phocis and Delphi in about 1410 AD. Delphi itself remained almost uninhabited for centuries. It seems that one of the first buildings of the early modern era was the monastery of the Dormition of Mary or of Panagia (the Mother of God) built above the ancient gymnasium at Delphi. It must have been toward the end of the fifteenth or in the sixteenth century that a settlement started forming there, which eventually ended up forming the village of Kastri.

Ottoman Delphi gradually began to be investigated. The first Westerner to describe the remains in Delphi was Cyriacus of Ancona, a fifteenth-century merchant turned diplomat and antiquarian, considered the founding father of modern classical archeology.[80] He visited Delphi in March 1436 and remained there for six days. He recorded all the visible archaeological remains based on Pausanias for identification. He described the stadium and the theatre at that date as well as some freestanding pieces of sculpture. He also recorded several inscriptions, most of which are now lost. His identifications, however, were not always correct: for example he described a round building he saw as the temple of Apollo while this was simply the base of the Argives' ex-voto. A severe earthquake in 1500 caused much damage.

In 1766, an English expedition funded by the Society of Dilettanti included the Oxford epigraphist Richard Chandler, the architect Nicholas Revett, and the painter William Pars. Their studies were published in 1769 under the title Ionian Antiquities,[81] followed by a collection of inscriptions,[82] and two travel books, one about Asia Minor (1775),[83] and one about Greece (1776).[84] Apart from the antiquities, they also related some vivid descriptions of daily life in Kastri, such as the crude behaviour of the Muslim Albanians who guarded the mountain passes.

In 1805 Edward Dodwell visited Delphi, accompanied by the painter Simone Pomardi.[85] Lord Byron visited in 1809, accompanied by his friend John Cam Hobhouse:

Yet there I've wandered by the vaulted rill

Yes! Sighed o'er Delphi's long deserted shrine,

where, save that feeble fountain, all is still.

He carved his name on the same column in the gymnasium as Lord Aberdeen, later Prime Minister, who had visited a few years before. Proper excavation did not start until the late nineteenth century (see "Excavations" section) after the village had moved.