sun, the smaller the moon, the tiny globes the stars, and the 365 laurel garlands used in the feast are understood to symbolise the days. Pausanias[1] says that the ceremony was of extreme antiquity. Heracles had once been the youth who led the procession, and the tripod which Amphitryon dedicated for him was still to be seen at Thebes in the second century of our era. Another proof of Apollo's connection with the sun is derived from the cessation of his rites at Delphi during the three winter months which were devoted to Dionysus.[2] The sacred birthday feasts of the god are also connected with the year's renewal.[3] Once more, his conflict with the great dragon, the Pytho, is understood as a symbol of the victory of light and warmth over the darkness and cold of winter.
The discomfiture of a dragon by a god is familiar in the myth of the defeat of Ahi or Vritra by Indra, and it is a curious coincidence that Apollo, like Indra, fled in terror after slaying his opponent. Apollo, according to the myth, was purified of the guilt of the slaying (a ceremony unknown to Homer) at Tempe.[4] According to the myth, the Python was a snake which forbade access to the chasm whence rose the mysterious fumes of divination. Apollo slew the snake and usurped the oracle. His murder of the serpent was more or less resented by the Delphians of the time.[5]
- ↑ ix. 10, 4.
- ↑ Plutarch, De Εἰ ap. Delph., 9.
- ↑ Roscher, op. cit., p. 427.
- ↑ Proclus, Chrest., ed. Gaisford, p. 387; Homer, Hymn to Apollo, 122, 178; Apollod,, i. 4, 3; Plutarch, Quæst. Græc., 12.
- ↑ Apollod., Heyne, Observationes, p. 19. Compare the Scholiast on the argument to Pindar's Pythian odes.
