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The priestess of the oracle at Delphi was known as the [[Pythia]]. Apollo spoke through his oracle, who had to be an older woman of blameless life chosen from among the peasants of the area. The sybyl or prophetess took the name Pythia and sat on a tripod seat over an opening in the earth. When Apollo slew Python, its body fell into this fissure, according to legend, and fumes arose from its decomposing body. Intoxicated by the vapors, the sibyl would fall into trance, allowing Apollo to possess her spirit. In this state she prophesied. She spoke in riddles, which were interpreted by the priests of the temple, and people consulted her on everything from important matters of public policy to personal affairs.  

The priestess of the oracle at Delphi was known as the [[Pythia]]. Apollo spoke through his oracle, who had to be an older woman of blameless life chosen from among the peasants of the area. The sybyl or prophetess took the name Pythia and sat on a tripod seat over an opening in the earth. When Apollo slew Python, its body fell into this fissure, according to legend, and fumes arose from its decomposing body. Intoxicated by the vapors, the sibyl would fall into trance, allowing Apollo to possess her spirit. In this state she prophesied. She spoke in riddles, which were interpreted by the priests of the temple, and people consulted her on everything from important matters of public policy to personal affairs.  

H.W. Parke writes that the foundation of Delphi and its oracle took place before the times of recorded history and its origins are obscure, but dating to the worship of the [[Great Goddess]], [[Gaia (mythology)|Gaia]].<ref>Herbert William Parke, ''The Delphic Oracle'', v.1, p.3. "The foundation of Delphi and its oracle took place before the times of recorded history. It would be foolish to look for a clear statement of origin from any ancient authority, but one might hope for a plain account of the primitive traditions. Actually this is not what we find. The foundation of the oracle is described by three early writers: the author of the ''Homeric Hymn to Apollo'', [[Aeschylus]] in the prologue to the ''Eumenides'', and [[Euripides]] in a chorus in the ''Iphigeneia in Tauris''. All three versions, instead of being simple and traditional, are already selective and tendentious. They disagree with each other basically, but have been superficially combined in the conventional version of late classical times." Parke goes on to say, "This version [Euripides] evidently reproduces in a sophisticated form the primitive tradition which Aeschylus for his own purposes had been at pains to contradict: the belief that Apollo came to Delphi as an invader and appropriated for himself a previously existing oracle of [[Gaia (mythology)|Earth]]. The slaying of the serpent is the act of conquest which secures his possession; not as in the ''Homeric Hymn'', a merely secondary work of improvement on the site. Another difference is also noticeable. The ''Homeric Hymn'', as we saw, implied that the method of prophecy used there was similar to that of [[Dodona]]: both Aeschylus and Euripides, writing in the fifth century, attribute to primeval times the same methods as used at Delphi in their own day. So much is implied by their allusions to tripods and prophetic seats." Continuing on p.6, "Another very archaic feature at Delphi also confirms the ancient associations of the place with the Earth goddess. This was the Omphalos, an egg-shaped stone which was situated in the innermost sanctuary of the temple in historic times. Classical legend asserted that it marked the 'navel' (Omphalos) or centre of the Earth and explained that this spot was determined by [[Zeus]] who had released two eagles to fly from opposite sides of the earth and that they had met exactly over this place". On p.7 he writes further, "So Delphi was originally devoted to the worship of the Earth goddess whom the Greeks called Ge, or [[Gaia (mythology)]]. [[Themis]], who is associated with her in tradition as her daughter and partner or successor, is really another manifestation of the same deity: an identity which Aeschylus himself recognized in another context. The worship of these two, as one or distinguished, was displaced by the introduction of Apollo. His origin has been the subject of much learned controversy: it is sufficient for our purpose to take him as the ''Homeric Hymn'' represents him -- a northern intruder -- and his arrival must have occurred in the dark interval between Mycenaean and Hellenic times. His conflict with Ge for the possession of the cult site was represented under the legend of his slaying the serpent."</ref>

H.W. Parke writes that the foundation of Delphi and its oracle took place before the times of recorded history and its origins are obscure, but dating to the worship of the [[Great Goddess]], [[Gaia (mythology)|Gaia]]. Herbert William Parke, ''The Delphic Oracle'', v.1, p.3. "The foundation of Delphi and its oracle took place before the times of recorded history. It would be foolish to look for a clear statement of origin from any ancient authority, but one might hope for a plain account of the primitive traditions. Actually this is not what we find. The foundation of the oracle is described by three early writers: the author of the ''Homeric Hymn to Apollo'', [[Aeschylus]] in the prologue to the ''Eumenides'', and [[Euripides]] in a chorus in the ''Iphigeneia in Tauris''. All three versions, instead of being simple and traditional, are already selective and tendentious. They disagree with each other basically, but have been superficially combined in the conventional version of late classical times." Parke goes on to say, "This version [Euripides] evidently reproduces in a sophisticated form the primitive tradition which Aeschylus for his own purposes had been at pains to contradict: the belief that Apollo came to Delphi as an invader and appropriated for himself a previously existing oracle of [[Gaia (mythology)|Earth]]. The slaying of the serpent is the act of conquest which secures his possession; not as in the ''Homeric Hymn'', a merely secondary work of improvement on the site. Another difference is also noticeable. The ''Homeric Hymn'', as we saw, implied that the method of prophecy used there was similar to that of [[Dodona]]: both Aeschylus and Euripides, writing in the fifth century, attribute to primeval times the same methods as used at Delphi in their own day. So much is implied by their allusions to tripods and prophetic seats." Continuing on p.6, "Another very archaic feature at Delphi also confirms the ancient associations of the place with the Earth goddess. This was the Omphalos, an egg-shaped stone which was situated in the innermost sanctuary of the temple in historic times. Classical legend asserted that it marked the 'navel' (Omphalos) or centre of the Earth and explained that this spot was determined by [[Zeus]] who had released two eagles to fly from opposite sides of the earth and that they had met exactly over this place". On p.7 he writes further, "So Delphi was originally devoted to the worship of the Earth goddess whom the Greeks called Ge, or [[Gaia (mythology)]]. [[Themis]], who is associated with her in tradition as her daughter and partner or successor, is really another manifestation of the same deity: an identity which Aeschylus himself recognized in another context. The worship of these two, as one or distinguished, was displaced by the introduction of Apollo. His origin has been the subject of much learned controversy: it is sufficient for our purpose to take him as the ''Homeric Hymn'' represents him -- a northern intruder -- and his arrival must have occurred in the dark interval between Mycenaean and Hellenic times. His conflict with Ge for the possession of the cult site was represented under the legend of his slaying the serpent."

The Oracle exerted considerable influence throughout the Greek world, and she was consulted before all major undertakings: wars, the founding of colonies, and so forth. She also was respected by the semi-Hellenic countries around the Greek world, such as [[Lydia]], [[Caria]], and even [[Ancient Egypt|Egypt]].

The Oracle exerted considerable influence throughout the Greek world, and she was consulted before all major undertakings: wars, the founding of colonies, and so forth. She also was respected by the semi-Hellenic countries around the Greek world, such as [[Lydia]], [[Caria]], and even [[Ancient Egypt|Egypt]].