A star is type of astronomical object consisting of a luminous spheroid of plasma held together by its own gravity. The nearest star to Earth is the Sun. Many other stars are visible to the naked eye from Earth during the night, appearing as a multitude of fixed luminous points in the sky due to their immense distance from Earth; the most prominent stars were grouped into constellations and asterisms, the brightest of which gained proper names. Astronomers have assembled star catalogues that identify the known stars and provide standardized stellar designations. However, most of the estimated 300 sextillion stars in the Universe are invisible to the naked eye from Earth, including all stars outside our galaxy, the Milky Way. For at least a portion of its life, a star shines due to thermonuclear fusion of hydrogen into helium in its core, releasing energy that traverses the star's interior and radiates into outer space. All occurring elements heavier than helium are created by stellar nucleosynthesis during the star's lifetime, for some stars by supernova nucleosynthesis when it explodes.
Near the end of its life, a star can contain degenerate matter. Astronomers can determine the mass, age and many other properties of a star by observing its motion through space, its luminosity, spectrum respectively; the total mass of a star is the main factor. Other characteristics of a star, including diameter and temperature, change over its life, while the star's environment affects its rotation and movement. A plot of the temperature of many stars against their luminosities produces a plot known as a Hertzsprung–Russell diagram. Plotting a particular star on that diagram allows the age and evolutionary state of that star to be determined. A star's life begins with the gravitational collapse of a gaseous nebula of material composed of hydrogen, along with helium and trace amounts of heavier elements; when the stellar core is sufficiently dense, hydrogen becomes converted into helium through nuclear fusion, releasing energy in the process. The remainder of the star's interior carries energy away from the core through a combination of radiative and convective heat transfer processes.
The star's internal pressure prevents it from collapsing further under its own gravity. A star with mass greater than 0.4 times the Sun's will expand to become a red giant when the hydrogen fuel in its core is exhausted. In some cases, it will fuse heavier elements in shells around the core; as the star expands it throws a part of its mass, enriched with those heavier elements, into the interstellar environment, to be recycled as new stars. Meanwhile, the core becomes a stellar remnant: a white dwarf, a neutron star, or if it is sufficiently massive a black hole. Binary and multi-star systems consist of two or more stars that are gravitationally bound and move around each other in stable orbits; when two such stars have a close orbit, their gravitational interaction can have a significant impact on their evolution. Stars can form part of a much larger gravitationally bound structure, such as a star cluster or a galaxy. Stars have been important to civilizations throughout the world, they have used for celestial navigation and orientation.
Many ancient astronomers believed that stars were permanently affixed to a heavenly sphere and that they were immutable. By convention, astronomers grouped stars into constellations and used them to track the motions of the planets and the inferred position of the Sun; the motion of the Sun against the background stars was used to create calendars, which could be used to regulate agricultural practices. The Gregorian calendar used nearly everywhere in the world, is a solar calendar based on the angle of the Earth's rotational axis relative to its local star, the Sun; the oldest dated star chart was the result of ancient Egyptian astronomy in 1534 BC. The earliest known star catalogues were compiled by the ancient Babylonian astronomers of Mesopotamia in the late 2nd millennium BC, during the Kassite Period; the first star catalogue in Greek astronomy was created by Aristillus in 300 BC, with the help of Timocharis. The star catalog of Hipparchus included 1020 stars, was used to assemble Ptolemy's star catalogue.
Hipparchus is known for the discovery of the first recorded nova. Many of the constellations and star names in use today derive from Greek astronomy. In spite of the apparent immutability of the heavens, Chinese astronomers were aware that new stars could appear. In 185 AD, they were the first to observe and write about a supernova, now known as the SN 185; the brightest stellar event in recorded history was the SN 1006 supernova, observed in 1006 and written about by the Egyptian astronomer Ali ibn Ridwan and several Chinese astronomers. The SN 1054 supernova, which gave birth to the Crab Nebula, was observed by Chinese and Islamic astronomers. Medieval Islamic astronomers gave Arabic names to many stars that are still used today and they invented numerous astronomical instruments that could compute the positions of the stars, they built the first large observatory research institutes for the purpose of producing Zij star catalogues. Among these, the Book of Fixed Stars was written by the Persian astronomer Abd al-Rahman al-Sufi, who observed a number of stars, star clusters and galaxies.
According to A. Zahoor, in the 11th century, the Persian polymath scholar Abu Rayhan Biruni described the Milky
The François Vase is a large Attic volute krater decorated in the black-figure style. It was inspired by earlier bronze vases, it was used for wine. A milestone in the development of ancient Greek pottery due to the drawing style used as well as the combination of related stories depicted in the numerous friezes, it is dated to circa 570/560 BCE; the Francois Vase was discovered in 1844 in Chiusi where an Etruscan tomb in the necropolis of Fonte Rotella was found located in central Italy. It was named after its discoverer Alessandro François, it is now in the Museo Archeologico at Florence, it remains uncertain whether the krater was used in Greece or in Etruria, whether the handles were broken and repaired in Greece or in Etruria. The François Vase was made for a symposium given by a member of an aristocratic family in Solonian Athens broken and, after being repaired, was sent to Etruria as an instance of elite-gift exchange, it bears the inscriptions "Ergotimos mepoiesen" and "Kleitias megraphsen", meaning "Ergotimos made me" and "Kleitias painted me".
It depicts 270 figures, 121 of which have accompanying inscriptions, unusual for so many to be identified. In 1900 the vase was smashed into 638 pieces by a museum guard by hurling a wooden stool against the protective glass, it was restored by Pietro Zei in 1902, followed by a second reconstruction in 1973 incorporating missing pieces. The uppermost frieze, on the neck of the krater, depicts on side A the Calydonian Boar Hunt, including the heroes Meleager and Atalanta; the scene is flanked by two sphinxes which are separated from it by a band of lotus blossoms and palmettes. On the other side of the vessel, this zone features the dance of Athenian youths led by Theseus, playing the lyre, standing opposite Ariadne and her nurse; the second band on side A shows the chariot race, part of the funeral games for Patroclus, instituted by his lover Achilles, in the last year of the Trojan War. Here, Achilles is standing in front of a bronze tripod, which would have been one of the prizes, while the participants include the Greek heroes Diomedes and Odysseus.
On side B, the painted scene depicts a battle of the Centaurs. The most famous of these conflicts took place at the wedding party of Pirithous and Hippodamia, depicted here, as the hero Theseus is found among the combatants, a friend of Pirithous who himself was not a Lapith, but said to be among the wedding guests; the scene includes the demise of the Lapith hero Caeneus. The third frieze on both sides, the highest and most prominent one because of its location on the top of the body vessel, depicts the procession of the gods to the wedding of Peleus and Thetis; because of its large number of figures, the procession is a suitable topic to decorate the long band. The end of the procession shows Peleus between an altar and the house where Thetis can be seen sitting inside, he is greeting his teacher, the centaur Chiron, heading the procession together with the divine messenger Iris, followed by many other deities. The fourth frieze on side A depicts the ambush of Troilus by Achilles. Side B shows the return of Hephaestus to Olympus.
The fifth frieze shows sphinxes and griffins flanking lotus blossom and palmettes ornaments and panthers and lions attacking bulls, a boar, a deer. On the foot of the vessel, there is on both sides a depiction of the battle between the Pygmies and the cranes; the handles are decorated as well, showing on their outer sides the so-called Mistress of Animals above a vignette showing Ajax carrying the dead Achilles. The fields on the inner sides of the handles above the rim of the pot each feature a Gorgon in motion; the wedding of Peleus and Thetis provides the central image on another signed Athenian pot, the Francois vase made by Kleitias and Ergotimos. Here only one of the six friezes which cover this pot is an animal frieze, and, quite remote in style from Corinthian work. All the others show episodes from myth, labels are copiously used for inanimate objects such as fountains and seats. With the combination of related stories and the unique drawing style by kleitas, this pot constitutes something new in Athenian painting.
The scenes on this pot include both crucial moments in stories, including when Peleus and Meleager are about to spear the Calydonian boar. The moments where the crucial action is past with the dance of the Athenian maidens and youths freed from the Minotaur or the marriage of Peleus and Thetis; as well as Achilles' pursuit of Troilos in the second frieze up. Past or future episodes are frequent in the friezes; the body of Antaios beneath the boar seems to allude to the death of the man who taunted Atalanta, seen here just behind Meleager, with not hunting in a manly enough way. A fountain house, a dropped water jar, the running figure of Polyxena signal the circumstances in which Achilles ambushing Troilos, but the gods around the fountain house seem to allude to Achilles' subsequent killing of Troilos in a sanctuary; the various scenes on the pot seem to be held together by two sorts of association. On one hand there are a set of scenes which trace the story of the house of Peleus from his participation in the hunt for the
Hesiod was a Greek poet thought by scholars to have been active between 750 and 650 BC, around the same time as Homer. He is regarded as the first written poet in the Western tradition to regard himself as an individual persona with an active role to play in his subject. Ancient authors credited Homer with establishing Greek religious customs. Modern scholars refer to him as a major source on Greek mythology, farming techniques, early economic thought, archaic Greek astronomy and ancient time-keeping; the dating of Hesiod's life is a contested issue in scholarly circles. Epic narrative allowed poets like Homer no opportunity for personal revelations. However, Hesiod's extant work comprises several didactic poems in which he went out of his way to let his audience in on a few details of his life. There are three explicit references in Works and Days, as well as some passages in his Theogony that support inferences made by scholars; the former poem says that his father came from Cyme in Aeolis and crossed the sea to settle at a hamlet, near Thespiae in Boeotia, named Ascra, "a cursed place, cruel in winter, hard in summer, never pleasant".
Hesiod's patrimony there, a small piece of ground at the foot of Mount Helicon, occasioned lawsuits with his brother Perses, who seems, at first, to have cheated him of his rightful share thanks to corrupt authorities or "kings" but became impoverished and ended up scrounging from the thrifty poet. Unlike his father, Hesiod was averse to sea travel, but he once crossed the narrow strait between the Greek mainland and Euboea to participate in funeral celebrations for one Athamas of Chalcis, there won a tripod in a singing competition, he describes a meeting between himself and the Muses on Mount Helicon, where he had been pasturing sheep when the goddesses presented him with a laurel staff, a symbol of poetic authority. Fanciful though the story might seem, the account has led ancient and modern scholars to infer that he was not a professionally trained rhapsode, or he would have been presented with a lyre instead; some scholars have seen Perses as a literary creation, a foil for the moralizing that Hesiod develops in Works and Days, but there are arguments against that theory.
For example, it is quite common for works of moral instruction to have an imaginative setting, as a means of getting the audience's attention, but it could be difficult to see how Hesiod could have travelled around the countryside entertaining people with a narrative about himself if the account was known to be fictitious. Gregory Nagy, on the other hand, sees both Pérsēs and Hēsíodos as fictitious names for poetical personae, it might seem unusual that Hesiod's father migrated from Asia Minor westwards to mainland Greece, the opposite direction to most colonial movements at the time, Hesiod himself gives no explanation for it. However around 750 BC or a little there was a migration of seagoing merchants from his original home in Cyme in Asia Minor to Cumae in Campania, his move west had something to do with that, since Euboea is not far from Boeotia, where he established himself and his family; the family association with Aeolian Cyme might explain his familiarity with eastern myths, evident in his poems, though the Greek world might have developed its own versions of them.
In spite of Hesiod's complaints about poverty, life on his father's farm could not have been too uncomfortable if Works and Days is anything to judge by, since he describes the routines of prosperous yeomanry rather than peasants. His farmer employs a friend as well as servants, an energetic and responsible ploughman of mature years, a slave boy to cover the seed, a female servant to keep house and working teams of oxen and mules. One modern scholar surmises that Hesiod may have learned about world geography the catalogue of rivers in Theogony, listening to his father's accounts of his own sea voyages as a merchant; the father spoke in the Aeolian dialect of Cyme but Hesiod grew up speaking the local Boeotian, belonging to the same dialect group. However, while his poetry features some Aeolisms there are no words that are Boeotian, his basic language was the main literary dialect of Homer's Ionian. It is probable that Hesiod wrote his poems down, or dictated them, rather than passed them on orally, as rhapsodes did—otherwise the pronounced personality that now emerges from the poems would have been diluted through oral transmission from one rhapsode to another.
Pausanias asserted that Boeotians showed him an old tablet made of lead on which the Works were engraved. If he did write or dictate, it was as an aid to memory or because he lacked confidence in his ability to produce poems extempore, as trained rhapsodes could do, it wasn't in a quest for immortal fame since poets in his era had no such notions for themselves. However, some scholars suspect the presence of large-scale changes in the text and attribute this to oral transmission, he composed his verses during idle times on the farm, in the spring before the May harvest or the dead of winter. The personality behind the poems is unsuited to the kind of "aristocratic withdrawal" typical of a rhapsode but is instead "argumentative, suspicious humorous, fond of proverbs, wary of women." He was in fact a misogynist of t
Cyprus the Republic of Cyprus, is an island country in the Eastern Mediterranean and the third largest and third most populous island in the Mediterranean, located south of Turkey, west of Syria and Lebanon, northwest of Israel, north of Egypt, southeast of Greece. The earliest known human activity on the island dates to around the 10th millennium BC. Archaeological remains from this period include the well-preserved Neolithic village of Khirokitia, Cyprus is home to some of the oldest water wells in the world. Cyprus was settled by Mycenaean Greeks in two waves in the 2nd millennium BC; as a strategic location in the Middle East, it was subsequently occupied by several major powers, including the empires of the Assyrians and Persians, from whom the island was seized in 333 BC by Alexander the Great. Subsequent rule by Ptolemaic Egypt, the Classical and Eastern Roman Empire, Arab caliphates for a short period, the French Lusignan dynasty and the Venetians, was followed by over three centuries of Ottoman rule between 1571 and 1878.
Cyprus was placed under the UK's administration based on the Cyprus Convention in 1878 and was formally annexed by Britain in 1914. While Turkish Cypriots made up 18% of the population, the partition of Cyprus and creation of a Turkish state in the north became a policy of Turkish Cypriot leaders and Turkey in the 1950s. Turkish leaders for a period advocated the annexation of Cyprus to Turkey as Cyprus was considered an "extension of Anatolia" by them. Following nationalist violence in the 1950s, Cyprus was granted independence in 1960; the crisis of 1963–64 brought further intercommunal violence between Greek Cypriots and Turkish Cypriots, which displaced more than 25,000 Turkish Cypriots into enclaves and brought the end of Turkish Cypriot representation in the republic. On 15 July 1974, a coup d'état was staged by Greek Cypriot nationalists and elements of the Greek military junta in an attempt at enosis, the incorporation of Cyprus into Greece; this action precipitated the Turkish invasion of Cyprus on 20 July, which led to the capture of the present-day territory of Northern Cyprus in the following month, after a ceasefire collapsed, the displacement of over 150,000 Greek Cypriots and 50,000 Turkish Cypriots.
A separate Turkish Cypriot state in the north was established by unilateral declaration in 1983. These events and the resulting political situation are matters of a continuing dispute; the Republic of Cyprus has de jure sovereignty over the entire island, including its territorial waters and exclusive economic zone, with the exception of the Sovereign Base Areas of Akrotiri and Dhekelia, which remain under the UK's control according to the London and Zürich Agreements. However, the Republic of Cyprus is de facto partitioned into two main parts: the area under the effective control of the Republic, located in the south and west, comprising about 59% of the island's area. Another nearly 4% of the island's area is covered by the UN buffer zone; the international community considers the northern part of the island as territory of the Republic of Cyprus occupied by Turkish forces. The occupation is viewed as illegal under international law, amounting to illegal occupation of EU territory since Cyprus became a member of the European Union.
Cyprus is a major tourist destination in the Mediterranean. With an advanced, high-income economy and a high Human Development Index, the Republic of Cyprus has been a member of the Commonwealth since 1961 and was a founding member of the Non-Aligned Movement until it joined the European Union on 1 May 2004. On 1 January 2008, the Republic of Cyprus joined the eurozone; the earliest attested reference to Cyprus is the 15th century BC Mycenaean Greek, ku-pi-ri-jo, meaning "Cypriot", written in Linear B syllabic script. The classical Greek form of the name is Κύπρος; the etymology of the name is unknown. Suggestions include: the Greek word for the Mediterranean cypress tree, κυπάρισσος the Greek name of the henna tree, κύπρος an Eteocypriot word for copper, it has been suggested, for example, that it has roots in the Sumerian word for copper or for bronze, from the large deposits of copper ore found on the island. Through overseas trade, the island has given its name to the Classical Latin word for copper through the phrase aes Cyprium, "metal of Cyprus" shortened to Cuprum.
The standard demonym relating to Cyprus or its people or culture is Cypriot. The terms Cypriote and Cyprian are used, though less frequently; the earliest confirmed site of human activity on Cyprus is Aetokremnos, situated on the south coast, indicating that hunter-gatherers were active on the island from around 10,000 BC, with settled village communities dating from 8200 BC. The arrival of the first humans correlates with the extinction of the dwarf hippos and dwarf elephants. Water wells discovered by archaeologists in western Cyprus are believed to be among the oldest in the world, dated at 9,000 to 10,500 years old. Remains of an 8-month-old cat were discovered buried with a human body at a separate Neolithic site in Cyprus; the grave is estimated to be 9,500 years old, predating ancient Egyptian civilisation and pushing back the ear
The Titans and Titanesses are a race of deities worshiped as part of Ancient Greek religion. They were considered to be the second generation of divine beings, succeeding the primordial deities and preceding the Olympians, but included certain descendants of the second generation; the Titans include the first twelve children of Gaia and Uranus, who ruled during the legendary Golden Age, comprised the first pantheon of Greek deities. Beekes connects the word "Titan" with τιτώ. Other scholars connect the word to the Greek verb τείνω, through an epic variation τιταίνω and τίσις. Hesiod appears to share that view when he narrates:But their father, great Ouranos, called them Titans by surname, rebuking his sons, whom he had begotten himself. Robert Graves suggested that Titans means'lords'. According to Greek mythology, the highest Titan, overthrew his father Uranus. In turn, the Titans were overthrown in an event known as the Titanomachy; the Greeks may have borrowed this mytheme from the Ancient Near East.
Greeks of the classical age knew several poems about the war between the Titans. The dominant one, the only one that has survived, was in the Theogony attributed to Hesiod. A lost epic, Titanomachia was mentioned in passing in an essay On Music, once attributed to Plutarch; the Titans played a prominent role in the poems attributed to Orpheus. Although only scraps of the Orphic narratives survive, they show interesting differences with the Hesiodic tradition; the classical Greek myths of the Titanomachy fall into a class of similar myths throughout Europe and the Near East concerning a war in heaven, where one generation or group of gods opposes the dominant one. Sometimes the elders are supplanted, sometimes the rebels lose and are either cast out of power or incorporated into the pantheon. Other examples might include the wars of the Æsir with the Vanir in Scandinavian mythology, the Babylonian epic Enuma Elish, the Hittite "Kingship in Heaven" narrative, the obscure generational conflict in Ugaritic fragments, Virabhadra's conquest of the early Vedic Gods, the rebellion of Lucifer in Christianity.
The Titanomachy lasted for ten years. The Titans were imprisoned in Tartarus. Tartarus is said to be the deepest part of the Underworld and the place where the evilest beings are tortured for all eternity. According to Hesiod, the first twelve Titans were the females Mnemosyne, Theia, Phoebe and Themis and the males Oceanus, Coeus, Cronus and Iapetus, they begat more Titans: Hyperion's children Helios and Eos. Surviving fragments of poetry ascribed to Orpheus preserve variations on the mythology of the Titans. In one such text, Zeus does not set upon his father violently. Instead, Rhea spreads out a banquet for Cronus. Rather than being consigned to Tartarus, Cronus is dragged – still drunk – to the cave of Nyx, where he continues to dream throughout eternity. Another myth concerning the Titans revolves around Dionysus. At some point in his reign, Zeus decides to give up the throne in favor of his infant son Dionysus, like the infant Zeus, is guarded by the Kouretes; the Titans decide to claim the throne for themselves.
Zeus, slays the Titans with his thunderbolt. This story is told by the poets Callimachus and Nonnus, who call this Dionysus "Zagreus", in a number of Orphic texts, which do not. Several sources from Late Antique concern the role of the Titans in the creation of the human race; the Neoplatonist philosopher Olympiodorus recounted in his commentary of Plato's Phaedo, affirms that humanity sprang up out of the fatty smoke of the burning Titan corpses. Pindar and Oppian refer offhandedly to the "Titanic nature" of humans. According to them, the body is the titanic part. Other early writers imply that humanity was born out of the malevolent blood shed by the Titans in their war against Zeus; some scholars consider that Olympiodorus' report, the only surviving explicit expression of this mythic connection, embodied a tradition that dated to the Bronze Age, while Radcliffe Edmonds has suggested an element of innovative allegorized improvisation to suit Olympiodorus' purpose. Some 19th- and 20th-century scholars, including Jane Ellen Harrison, have argued that an initiatory or shamanic ritual underlies the myth of the dismemberment and cannibalism of Dionysus by the Titans.
She asserts that the word "Titan" comes from the Greek τίτανος, signifying white "earth, clay, or gypsum," and that the Titans were "white clay men", or men covered by white clay or gypsum dust in their rituals. Martin Litchfield West asserts this in relation to shamanistic initiatory rites of early Greek religious practices; the planet Saturn is named for the Roman equiv
In Greek mythology, the Amazons were a tribe of women warriors related to Scythians and Sarmatians. Apollonius Rhodius, at Argonautica, mentions that Amazons were the daughters of Harmonia, they were brutal and aggressive, their main concern in life was war. Lysias, Philostratus the Elder say that their father was Ares. Herodotus and Strabo place them on the banks of the Thermodon River. According to Diodorus, giving the account of Dionysius of Mitylene, the Amazons inhabited Ancient Libya long before they settled along the Thermodon. Migrating from Libya, these Amazons passed through Egypt and Syria, stopped at the Caïcus in Aeolis, near which they founded several cities. Diodorus maintains, they established Mytilene a little way beyond the Caïcus. Aeschylus, in Prometheus Bound, places the original home of the Amazons in the country about Lake Maeotis, from which they moved to Themiscyra on the Thermodon. Homer tells that the Amazons were found somewhere near Lycia. Notable queens of the Amazons are Penthesilea, who participated in the Trojan War, her sister Hippolyta, whose magical girdle, given to her by her father Ares, was the object of one of the labours of Heracles.
Diodorus mentions. Amazon warriors were depicted in battle with Greek warriors in amazonomachies in classical art. Archaeological discoveries of burial sites with female warriors on the Eurasian steppes suggest that the Scythian women may have inspired the Amazon myth. From the early modern period, their name has become a term for female warriors in general. Amazons were said to have founded the cities and temples of Smyrna, Cyme, Ephesus, Magnesia, Pygela and Amastris. Palaephatus, trying to rationalize the Greek myths in his On Unbelievable Tales, wrote that the Amazons were men, but their enemies mistook for women by because they wore clothing which reached their feet, tied up their hair in headbands and shaved their beards, in addition, because they did not exist during his time, most they did nοt exist in the past either; the origin of the word is uncertain. It may be derived from an Iranian ethnonym *ha-mazan- "warriors", a word attested indirectly through a derivation, a denominal verb in Hesychius of Alexandria's gloss "ἁμαζακάραν· πολεμεῖν.
Πέρσαι", where it appears together with the Indo-Iranian root *kar- "make". It may be derived from *ṇ-mṇ-gw-jon-es "manless, without husbands" has been proposed, an explanation deemed "unlikely" by Hjalmar Frisk. 19th-century scholarship connected the term to the ethnonym Amazigh. A further explanation proposes Iranian *ama-janah "virility-killing" as source; the Hittite researcher Friedrich Cornelius assumes that there had been the land Azzi with the capital Chajasa in the area of the Thermodon-Iris Delta on the coast of the Black Sea. He brings its residents in direct relation to the Amazons, namely based on its customs; the location of that land as well as his conclusions are controversial. Among Classical Greeks, amazon was given a folk etymology as originating from a- and mazos, "without breast", connected with an etiological tradition once claimed by Marcus Justinus who alleged that Amazons had their right breast cut off or burnt out. There is no indication of such a practice in ancient works of art, in which the Amazons are always represented with both breasts, although one is covered.
Adrienne Mayor suggests. Greeks used some descriptive phrases for them. Herodotus used the Androktones and Androleteirai, in the Iliad they are called Antianeirai and Aeschylus, in his work Prometheus Bound, used styganor. Herodotus and Strabo placed them on the banks of the Themiscyra. Herodotus mentions that some Amazons lived at Scythia because after the Greeks defeated the Amazons in battle, they sailed away carrying in three ships as many Amazons as they had been able to take alive, but out at sea the Amazons attacked the crews and killed them these Amazons landed at Scythian lands. Strabo writes that the original home of the Amazons was in Themiscyra and the plains about Thermodon and the mountains that lie above them, but were driven out of these places, during his time they were said to live in the mountains above Caucasian Albania, but he states that some others, among them Metrodorus of Scepsis and Hypsicrates, say that after Themiscyra, the Amazons traveled and lived on the borders of the Gargarians, in the northerly foothills of those parts of the Caucasian Mountains which are called Ceraunian.
Diodorus giving the account of Dionysius of Mitylene, who, on his part, drew on Thymoetas states that before the Amazons of the Thermodon there were, much earlier in time, the Amazons of Libya. These Amazons started from Libya passed through Egypt and Syria, stopped at the Caïcus in Aeolis, near which they founded several cities, he says, they es
Heracles, born Alcaeus or Alcides was a divine hero in Greek mythology, the son of Zeus and Alcmene, foster son of Amphitryon. He was a half-brother of Perseus, he was the greatest of the Greek heroes, a paragon of masculinity, the ancestor of royal clans who claimed to be Heracleidae, a champion of the Olympian order against chthonic monsters. In Rome and the modern West, he is known as Hercules, with whom the Roman emperors, in particular Commodus and Maximian identified themselves; the Romans adopted the Greek version of his life and works unchanged, but added anecdotal detail of their own, some of it linking the hero with the geography of the Central Mediterranean. Details of his cult were adapted to Rome as well. Many popular stories were told of the most famous being The Twelve Labours of Heracles, his figure, which drew on Near Eastern motifs such as the lion-fight, was known. Heracles was the greatest of Hellenic chthonic heroes, but unlike other Greek heroes, no tomb was identified as his.
Heracles was both god, as Pindar says heros theos. The core of the story of Heracles has been identified by Walter Burkert as originating in Neolithic hunter culture and traditions of shamanistic crossings into the netherworld, it is possible that the myths surrounding Heracles were based on the life of a real person or several people whose accomplishments became exaggerated with time. Based on commonalities in the legends of Heracles and Odysseus, author Steven Sora suggested that they were both based on the same historical person, who made his mark prior to recorded history. Heracles' role as a culture hero, whose death could be a subject of mythic telling, was accepted into the Olympian Pantheon during Classical times; this created an awkwardness in the encounter with Odysseus in the episode of Odyssey XI, called the Nekuia, where Odysseus encounters Heracles in Hades: Ancient critics were aware of the problem of the aside that interrupts the vivid and complete description, in which Heracles recognizes Odysseus and hails him, modern critics find good reasons for denying that the verses beginning, in Fagles' translation His ghost I mean... were part of the original composition: "once people knew of Heracles' admission to Olympus, they would not tolerate his presence in the underworld", remarks Friedrich Solmsen, noting that the interpolated verses represent a compromise between conflicting representations of Heracles.
In Christian circles a Euhemerist reading of the widespread Heracles cult was attributed to a historical figure, offered cult status after his death. Thus Eusebius, Preparation of the Gospel, reported that Clement could offer historical dates for Hercules as a king in Argos: "from the reign of Hercules in Argos to the deification of Hercules himself and of Asclepius there are comprised thirty-eight years, according to Apollodorus the chronicler: and from that point to the deification of Castor and Pollux fifty-three years: and somewhere about this time was the capture of Troy." Readers with a literalist bent, following Clement's reasoning, have asserted from this remark that, since Heracles ruled over Tiryns in Argos at the same time that Eurystheus ruled over Mycenae, since at about this time Linus was Heracles' teacher, one can conclude, based on Jerome's date—in his universal history, his Chronicon—given to Linus' notoriety in teaching Heracles in 1264 BCE, that Heracles' death and deification occurred 38 years in 1226 BCE.
The ancient Greeks celebrated the festival of the Heracleia, which commemorated the death of Heracles, on the second day of the month of Metageitnion. What is believed to be an Egyptian Temple of Heracles in the Bahariya Oasis dates to 21 BCE. A reassessment of Ptolemy's descriptions of the island of Malta attempted to link the site at Ras ir-Raħeb with a temple to Heracles, but the arguments are not conclusive. Several ancient cities were named Heraclea in his honor. Although the Athenians were among the first to worship Heracles as a god, there were Greek cities that refused to recognize the hero's divine status. There are several polis that provided two separate sanctuaries for Heracles, one recognizing him as a god, the other only as a hero; this ambiguity helped create the Heracles cult when historians and artists encouraged worship such as the painters during the time of the Peisistratos, who presented Heracles entering Olympus in their works. Some sources explained that the cult of Heracles persisted because of the hero's ascent to heaven and his suffering, which became the basis for festivals, ritual and the organization of mysteries.
There is the observation, for example, that sufferings gave rise to the rituals of grief and mourning, which came before the joy in the mysteries in the sequence of cult rituals. Like the case of Apollo, the cult of Hercules has been sustained through the years by absorbing local cult figures such as those who share the same nature, he was constantly invoked as a patron for men the young ones. For example, he was considered the ideal in warfare so he presided over gymnasiums and the ephebes or those men undergoing military training. There were ancient towns and cities that adopted Hera