The Cyclades are an island group in the Aegean Sea, southeast of mainland Greece and a former administrative prefecture of Greece. They are one of the island groups; the name refers to the islands around the sacred island of Delos. The largest island of the Cyclades is Naxos; the significant Late Neolithic and Early Bronze Age Cycladic culture is best known for its schematic, flat idols carved out of the islands' pure white marble centuries before the great Middle Bronze Age Minoan civilization arose in Crete to the south. A distinctive Neolithic culture amalgamating Anatolian and mainland Greek elements arose in the western Aegean before 4000 BCE, based on emmer and wild-type barley and goats, tuna that were speared from small boats. Excavated sites include Saliagos and Kephala with signs of copperworking, Each of the small Cycladic islands could support no more than a few thousand people, though Late Cycladic boat models show that fifty oarsmen could be assembled from the scattered communities, when the organized palace-culture of Crete arose, the islands faded into insignificance, with the exception of Delos, which retained its archaic reputation as a sanctuary throughout antiquity and until the emergence of Christianity.
The first archaeological excavations of the 1880s were followed by systematic work by the British School at Athens and by Christos Tsountas, who investigated burial sites on several islands in 1898–1899 and coined the term "Cycladic civilization". Interest lagged picked up in the mid-20th century, as collectors competed for the modern-looking figures that seemed so similar to sculpture by Jean Arp or Constantin Brâncuși. Sites were looted and a brisk trade in forgeries arose; the context for many of these Cycladic figurines has been destroyed and their meaning may never be understood. Another intriguing and mysterious object is that of the Cycladic frying pans. More accurate archaeology has revealed the broad outlines of a farming and seafaring culture that had immigrated from Anatolia c. 5000 BCE. Early Cycladic culture evolved in three phases, between c. 3300 – 2000 BCE, when it was swamped in the rising influence of Minoan Crete. The culture of mainland Greece contemporary with Cycladic culture is known as the Helladic period.
In recent decades the Cyclades have become popular with European and other tourists, as a result there have been problems with erosion and water shortages. The Cyclades comprise about 220 islands, the major ones being Amorgos, Andros, Delos, Kea, Kythnos, Mykonos, Paros, Serifos, Sikinos, Syros and Thira or Santoríni. There are many minor islands including Donousa, Gyaros, Koufonisia, Makronisos and Schoinousa; the name "Cyclades" refers to the islands forming a circle around the sacred island of Delos. Most of the smaller islands are uninhabited. Ermoupoli on Syros is the chief town and administrative center of the former prefecture; the islands are peaks of a submerged mountainous terrain, with the exception of two volcanic islands and Santorini. The climate is dry and mild, but with the exception of Naxos the soil is not fertile. Cooler temperatures are in higher elevations and do not receive wintry weather; the Cyclades are bounded to the south by the Sea of Crete. The Cyclades Prefecture was one of the prefectures of Greece.
As a part of the 2011 Kallikratis government reform, the prefecture was abolished, its territory was divided into nine regional units of the South Aegean region: Andros Kea-Kythnos Milos Mykonos Naxos Paros Thira Syros Tinos The prefecture was subdivided into the following municipalities and communities. These have been reorganised at the 2011 Kallikratis reform as well. Province of Amorgos: Amorgos Province of Andros: Andros Province of Kea: Ioulis Province of Milos: Milos Province of Naxos: Naxos Province of Paros: Paroikia Province of Syros: Ermoupoli Province of Tinos: Tinos Province of Thira: ThiraNote: Provinces no longer hold any legal status in Greece. Local specialities of the Cyclades include: Brantada Fava santorinis Fourtalia Kalasouna Kalogeros Kakavia Ladopita Louza, similar to the Cypriot lountza Mastelo Strapatsada Lazarakia Melopita Aegean cat Nisiotika music Santorini wine Mosaics of Delos J. A. MacGillivray and R. L. N. Barber, The Prehistoric Cyclades 1984. R. L. N. Barber, The Cyclades in the Bronze Age 1987.
Peter Saundry, C. Michael Hogan & Steve Baum. 2011. Sea of Crete. Encyclopedia of Earth. Eds. M. Pidwirny & C. J. Cleveland. National Council for Science and Environment. Washington DC. Jeremy B. Rutter, "The Prehistoric Archaeology of the Aegean": Lessons 2 and 4: chronology, bibliography Cyclades The Official website of the Greek National Tourism Organisation
The Neolithic, the final division of the Stone Age, began about 12,000 years ago when the first development of farming appeared in the Epipalaeolithic Near East, in other parts of the world. The division lasted until the transitional period of the Chalcolithic from about 6,500 years ago, marked by the development of metallurgy, leading up to the Bronze Age and Iron Age. In Northern Europe, the Neolithic lasted until about 1700 BC, while in China it extended until 1200 BC. Other parts of the world remained broadly in the Neolithic stage of development, although this term may not be used, until European contact; the Neolithic comprises a progression of behavioral and cultural characteristics and changes, including the use of wild and domestic crops and of domesticated animals. The term Neolithic derives from the Greek νέος néos, "new" and λίθος líthos, "stone" meaning "New Stone Age"; the term was coined by Sir John Lubbock in 1865 as a refinement of the three-age system. Following the ASPRO chronology, the Neolithic started in around 10,200 BC in the Levant, arising from the Natufian culture, when pioneering use of wild cereals evolved into early farming.
The Natufian period or "proto-Neolithic" lasted from 12,500 to 9,500 BC, is taken to overlap with the Pre-Pottery Neolithic of 10,200–8800 BC. As the Natufians had become dependent on wild cereals in their diet, a sedentary way of life had begun among them, the climatic changes associated with the Younger Dryas are thought to have forced people to develop farming. By 10,200–8800 BC farming communities had arisen in the Levant and spread to Asia Minor, North Africa and North Mesopotamia. Mesopotamia is the site of the earliest developments of the Neolithic Revolution from around 10,000 BC. Early Neolithic farming was limited to a narrow range of plants, both wild and domesticated, which included einkorn wheat and spelt, the keeping of dogs and goats. By about 6900–6400 BC, it included domesticated cattle and pigs, the establishment of permanently or seasonally inhabited settlements, the use of pottery. Not all of these cultural elements characteristic of the Neolithic appeared everywhere in the same order: the earliest farming societies in the Near East did not use pottery.
In other parts of the world, such as Africa, South Asia and Southeast Asia, independent domestication events led to their own regionally distinctive Neolithic cultures, which arose independently of those in Europe and Southwest Asia. Early Japanese societies and other East Asian cultures used pottery before developing agriculture. In the Middle East, cultures identified as Neolithic began appearing in the 10th millennium BC. Early development occurred from there spread eastwards and westwards. Neolithic cultures are attested in southeastern Anatolia and northern Mesopotamia by around 8000 BC; the prehistoric Beifudi site near Yixian in Hebei Province, contains relics of a culture contemporaneous with the Cishan and Xinglongwa cultures of about 6000–5000 BC, neolithic cultures east of the Taihang Mountains, filling in an archaeological gap between the two Northern Chinese cultures. The total excavated area is more than 1,200 square yards, the collection of neolithic findings at the site encompasses two phases.
The Neolithic 1 period began around 10,000 BC in the Levant. A temple area in southeastern Turkey at Göbekli Tepe, dated to around 9500 BC, may be regarded as the beginning of the period; this site was developed by nomadic hunter-gatherer tribes, as evidenced by the lack of permanent housing in the vicinity, may be the oldest known human-made place of worship. At least seven stone circles, covering 25 acres, contain limestone pillars carved with animals and birds. Stone tools were used by as many as hundreds of people to create the pillars, which might have supported roofs. Other early PPNA sites dating to around 9500–9000 BC have been found in Jericho, West Bank, Gilgal in the Jordan Valley, Byblos, Lebanon; the start of Neolithic 1 overlaps the Heavy Neolithic periods to some degree. The major advance of Neolithic 1 was true farming. In the proto-Neolithic Natufian cultures, wild cereals were harvested, early seed selection and re-seeding occurred; the grain was ground into flour. Emmer wheat was domesticated, animals were herded and domesticated.
In 2006, remains of figs were discovered in a house in Jericho dated to 9400 BC. The figs are of a mutant variety that cannot be pollinated by insects, therefore the trees can only reproduce from cuttings; this evidence suggests that figs were the first cultivated crop and mark the invention of the technology of farming. This occurred centuries before the first cultivation of grains. Settlements became more permanent, with circular houses, much like those of the Natufians, with single rooms. However, these houses were for the first time made of mudbrick; the settlement had a surrounding stone wall and a stone tower. The wall served as protection from nearby groups, as protection from floods, or to keep animals penned; some of the enclosures suggest grain and meat storage. The Neolithic 2 began around 8800 BC according to the ASPRO chronology in the Levant; as with the PPNA dates, there are two versions from the same laboratories noted above. This system of terminology, however, is not convenient for southeast Anatolia and settlements of the middle Anatolia basin.
A settlement of 3,000 inhabitants was found in th
The Ionian Revolt, associated revolts in Aeolis, Doris and Caria, were military rebellions by several Greek regions of Asia Minor against Persian rule, lasting from 499 BC to 493 BC. At the heart of the rebellion was the dissatisfaction of the Greek cities of Asia Minor with the tyrants appointed by Persia to rule them, along with the individual actions of two Milesian tyrants and Aristagoras; the cities of Ionia had been conquered by Persia around 540 BC, thereafter were ruled by native tyrants, nominated by the Persian satrap in Sardis. In 499 BC, the tyrant of Miletus, launched a joint expedition with the Persian satrap Artaphernes to conquer Naxos, in an attempt to bolster his position; the mission was a debacle, sensing his imminent removal as tyrant, Aristagoras chose to incite the whole of Ionia into rebellion against the Persian king Darius the Great. In 498 BC, supported by troops from Athens and Eretria, the Ionians marched on, burnt Sardis. However, on their return journey to Ionia, they were followed by Persian troops, decisively beaten at the Battle of Ephesus.
This campaign was the only offensive action by the Ionians. The Persians responded in 497 BC with a three pronged attack aimed at recapturing the outlying areas of the rebellion, but the spread of the revolt to Caria meant that the largest army, under Daurises, relocated there. While campaigning in Caria, this army was annihilated in an ambush at the Battle of Pedasus; this resulted in a stalemate for the rest of 496 BC and 495 BC. By 494 BC the Persian army and navy had regrouped, they made straight for the epicentre of the rebellion at Miletus; the Ionian fleet sought to defend Miletus by sea, but was decisively beaten at the Battle of Lade, after the defection of the Samians. Miletus was besieged and its population was brought under Persian rule; this double defeat ended the revolt, the Carians surrendered to the Persians as a result. The Persians spent 493 BC reducing the cities along the west coast that still held out against them, before imposing a peace settlement on Ionia, considered to be both just and fair.
The Ionian Revolt constituted the first major conflict between Greece and the Persian Empire, as such represents the first phase of the Greco-Persian Wars. Although Asia Minor had been brought back into the Persian fold, Darius vowed to punish Athens and Eretria for their support of the revolt. Moreover, seeing that the myriad city states of Greece posed a continued threat to the stability of his Empire, according to Herodotus, Darius decided to conquer the whole of Greece. In 492 BC, the first Persian invasion of Greece, the next phase of the Greco-Persian Wars, began as a direct consequence of the Ionian Revolt; the only primary source for the Ionian Revolt is the Greek historian Herodotus. Herodotus, called the'Father of History', was born in 484 BC in Halicarnassus, Asia Minor, he wrote his'Enquiries' around 440–430 BC, trying to trace the origins of the Greco-Persian Wars, which would still have been recent history. Herodotus's approach was novel, at least from the point of view of Western society, he does seem to have invented'history' as we know it.
As Holland has it: "For the first time, a chronicler set himself to trace the origins of a conflict not to a past so remote so as to be utterly fabulous, nor to the whims and wishes of some god, nor to a people's claim to manifest destiny, but rather explanations he could verify personally."Some subsequent ancient historians, despite following in his footsteps, criticised Herodotus, starting with Thucydides. Thucydides chose to begin his history where Herodotus left off, therefore felt that Herodotus's history was accurate enough not to need re-writing or correcting. Plutarch criticised Herodotus in his essay "On The Malignity of Herodotus", describing Herodotus as philobarbaros and for not being pro-Greek enough, which suggests that Herodotus might have done a reasonable job of being even-handed. A negative view of Herodotus was passed on to Renaissance Europe, though he remained read. However, since the 19th century his reputation has been rehabilitated by the age of democracy and some archaeological finds which have confirmed his version of events.
The prevailing modern view is that Herodotus did a remarkable job in his Historia, but that some of his specific details should be viewed with skepticism. There are still many historians who believe Herodotus' account has an anti-Persian bias and that much of his story was embellished for dramatic effect. In the dark age that followed the collapse of the Mycenaean civilization, significant numbers of Greeks emigrated to Asia Minor and settled there; these settlers were from three tribal groups: the Aeolians and Ionians. The Ionians had settled along the coasts of Lydia and Caria, founding the twelve cities which made up Ionia; these cities were Miletus and Priene in Caria. Although the Ionian cities were independent from each other, they acknowledged their shared heritage, had a common temple and meeting place, the Panionion, they thus formed a'cultural league', to which they would admit no other cities, or other tribal Ionians. The cities of Ionia had remained independent until they were conquered by the famous Lydian king Croesus, i
Zeus is the sky and thunder god in ancient Greek religion, who rules as king of the gods of Mount Olympus. His name is cognate with the first element of his Roman equivalent Jupiter, his mythologies and powers are similar, though not identical, to those of Indo-European deities such as Jupiter, Perkūnas, Perun and Thor. Zeus is the child of Cronus and Rhea, the youngest of his siblings to be born, though sometimes reckoned the eldest as the others required disgorging from Cronus's stomach. In most traditions, he is married to Hera, by whom he is said to have fathered Ares and Hephaestus. At the oracle of Dodona, his consort was said to be Dione, by whom the Iliad states that he fathered Aphrodite. Zeus was infamous for his erotic escapades; these resulted in many divine and heroic offspring, including Athena, Artemis, Persephone, Perseus, Helen of Troy and the Muses. He was respected as an allfather, chief of the gods and assigned the others to their roles: "Even the gods who are not his natural children address him as Father, all the gods rise in his presence."
He was equated with many foreign weather gods, permitting Pausanias to observe "That Zeus is king in heaven is a saying common to all men". Zeus' symbols are the thunderbolt, eagle and oak. In addition to his Indo-European inheritance, the classical "cloud-gatherer" derives certain iconographic traits from the cultures of the ancient Near East, such as the scepter. Zeus is depicted by Greek artists in one of two poses: standing, striding forward with a thunderbolt leveled in his raised right hand, or seated in majesty; the god's name in the nominative is Ζεύς. It is inflected as follows: vocative: Ζεῦ. Diogenes Laërtius quotes Pherecydes of Syros as spelling the name, Ζάς. Zeus is the Greek continuation of *Di̯ēus, the name of the Proto-Indo-European god of the daytime sky called *Dyeus ph2tēr; the god is known under this name in the Rigveda, deriving from the root *dyeu-. Zeus is the only deity in the Olympic pantheon whose name has such a transparent Indo-European etymology; the earliest attested forms of the name are the Mycenaean Greek, di-we and, di-wo, written in the Linear B syllabic script.
Plato, in his Cratylus, gives a folk etymology of Zeus meaning "cause of life always to all things," because of puns between alternate titles of Zeus with the Greek words for life and "because of." This etymology, along with Plato's entire method of deriving etymologies, is not supported by modern scholarship. Cronus sired several children by Rhea: Hestia, Hera and Poseidon, but swallowed them all as soon as they were born, since he had learned from Gaia and Uranus that he was destined to be overthrown by his son as he had overthrown Uranus, his own father, an oracle that Rhea heard and wished to avert; when Zeus was about to be born, Rhea sought Gaia to devise a plan to save him, so that Cronus would get his retribution for his acts against Uranus and his own children. Rhea gave birth to Zeus in Crete, handing Cronus a rock wrapped in swaddling clothes, which he promptly swallowed. Varying versions of the story exist: According to Hyginus ) Zeus was raised by a nymph named Amalthea. Since Saturn ruled over the Earth, the heavens and the sea, she hid him by dangling him on a rope from a tree so he was suspended between earth and sky and thus, invisible to his father.
According to Pseudo-Apollodorus ) Zeus was raised by a goat named Amalthea in a cave called Dictaeon Antron. A a company of soldiers called Kouretes danced and clashed their spears against their shields so that Cronus would not hear the baby's cry. After reaching manhood, Zeus forced Cronus to disgorge first the stone his siblings in reverse order of swallowing. In some versions, Metis gave Cronus an emetic to force him to disgorge the babies, or Zeus cut Cronus's stomach open. Zeus released the brothers of Cronus, the Hecatonchires and the Cyclopes, from their dungeon in Tartarus, killing their guard, Campe; as a token of their appreciation, the Cyclopes gave him thunder and the thunderbolt, or lightning, hidden by Gaia. Together, his brothers and sisters and Cyclopes overthrew Cronus and the other Titans, in the combat called the Titanomachy; the defeated Titans were cast into a shadowy underworld region known as Tartarus. Atlas, one of the titans who fought against Zeus, was punished by having to hold up the sky.
After the battle with the Titans, Zeus shared the world with his elder brothers and Hades, by drawing lots: Zeus got the sky and air, Poseidon the waters, Hades the world of the dead. The ancient Earth, could not be claimed. Gaia resented. Soon after taking the throne as king of the gods, Zeus had to fight some of Gaia's other children, the monsters Typhon and Echidna, he left Echidna and her children alive. When Zeus was atop Mount Olympus he was appalled by human sac
Monothelitism or monotheletism is a particular teaching about how the divine and human relate in the person of Jesus. The Christological doctrine formally emerged in Armenia and Syria in 629. Monothelitism is the view that Jesus Christ has two natures but only one will; that is contrary to the Christology that Jesus Christ has two wills that correspond to his two natures. Monothelitism is a development of the Neo-Chalcedonian position in the Christological debates. Formulated in 638, it enjoyed considerable popularity garnering patriarchal support, before being rejected and denounced as heretical in 681, at the Third Council of Constantinople. During the 5th century, some regions of the Christian Church were thrown into confusion because of the debates that erupted over the nature of Jesus Christ. Although the Church had determined that Christ is the son of God, just what his exact nature is remained open to debate; the Church had declared heretical the notion that Jesus is not divine in the 4th century, during the debates over Arianism and had declared that he is God the Son become human.
However, in arguing that he is both God and man, there now emerged a dispute over how the human and divine natures of Christ exist within the person of Christ. The Christological definition of Chalcedon, as accepted by the Eastern Orthodox, Anglican and Reformed churches, is that Christ remains in two distinct natures, yet these two natures come together within his one hypostasis. More Christ is known as "both human and Divine, one in being with the Father"; this position was opposed by the Monophysites. The term Monophysitism of which Eutychianism is one type, held that the human and divine natures of Christ were fused into one new single nature; as described by Eutyches, his human nature was "dissolved like a drop of honey in the sea", therefore his nature is divine. This is distinct from Miaphysitism, which holds that, after the union, Christ is in one theanthropic nature and is generated from the union of two natures; the two are thus united without separation, without confusion, without alteration, with each having a particularity.
Miaphysitism is the christological doctrine of the Oriental Orthodox churches. The resultant debates led the Chalcedonians to accuse the non-Chalcedonians of teaching Christ's humanity to be of a different kind from our own. Meanwhile, the non-Chalcedonians accused the Chalcedonians of espousing a form of Nestorianism, a rejected doctrine that held that Jesus Christ was two distinct subsistences; this internal division was dangerous for the Byzantine Empire, under constant threat from external enemies as many of the areas most to be lost to the empire were the regions that were in favour of Monophysitism, who considered the religious hierarchy at Constantinople to be heretics only interested in crushing their faith. In these provinces, the non-Chalcedonians were far more numerous than the Chalcedonians. In Egypt for instance, some 30,000 Greeks of Chalcedonian persuasion were ranged against some five million Coptic non-Chalcedonians. Meanwhile and Mesopotamia were divided between Nestorianism and Jacobitism, while the religion of Armenia was wholly Cyrilline Non-Chalcedonian.
The Monothelite teaching emerged as a compromise position. The Byzantine emperor Heraclius tried to unite all of the various factions within the empire with this new formula, more inclusive and more elastic; this approach was needed to win over the non-Chalcedonians, since they believing Christ possesses a single nature also believed that he holds a single will. But it was unclear whether the Chalcedonians should believe in Christ's human and divine energy and/or will as well as his human and divine nature, because the ecumenical councils had made no ruling on this subject. A ruling in favour of this new doctrine would provide common ground for the non-Chalcedonians and the Chalcedonians to come together, as the non-Chalcedonians could agree that Jesus has two natures if he only had one will, some Chalcedonians could agree that Jesus has one will if he has two natures. Patriarch Sergius I of Constantinople was the driving force behind this doctrine, with the full blessing of the Emperor Heraclius.
Coming to the imperial throne in 610, the patriarch had long since converted the emperor to the new doctrine, as by 622, Heraclius had communicated with Bishop Paul of Armenia where the emperor asserted that the energy, or the active force, of Christ was single. This doctrine of Monoenergism was the precursor of Monotheletism. Heraclius' interest at the time was focused on Armenia, it was at this time that the emperor decided to use Monoenergism as a political weapon and reconcile the Non-Chalcedonian Church of Armenia with the Imperial Church. To help bring this about, a synod was held in 622 at Theodosiopolis, called the Synod of Garin where Monoenergism was discussed. Over the next few years Heraclius was preoccupied with his prosecution of the war against the Sassanids, but by 626 he had issued a decree to Arcadius, Bishop of Cyprus, requesting that he teach the doctrine of "one hegumenic energy". By all accounts this was met with notable success as there was a large colony of Armenians on the island at that time, this encouraged Heraclius to attempt to seek a wider approval of his compromise.
In 626, he asked Patriarch Sergius to approach Bishop of Phasis, to secure his cooperation. With the successful conclusion to the Persian war, Heraclius could devote more time to promot
Greek mythology is the body of myths told by the ancient Greeks. These stories concern the origin and the nature of the world, the lives and activities of deities and mythological creatures, the origins and significance of the ancient Greeks' own cult and ritual practices. Modern scholars study the myths in an attempt to shed light on the religious and political institutions of ancient Greece and its civilization, to gain understanding of the nature of myth-making itself; the Greek myths were propagated in an oral-poetic tradition most by Minoan and Mycenaean singers starting in the 18th century BC. Two poems by Homer's near contemporary Hesiod, the Theogony and the Works and Days, contain accounts of the genesis of the world, the succession of divine rulers, the succession of human ages, the origin of human woes, the origin of sacrificial practices. Myths are preserved in the Homeric Hymns, in fragments of epic poems of the Epic Cycle, in lyric poems, in the works of the tragedians and comedians of the fifth century BC, in writings of scholars and poets of the Hellenistic Age, in texts from the time of the Roman Empire by writers such as Plutarch and Pausanias.
Aside from this narrative deposit in ancient Greek literature, pictorial representations of gods and mythic episodes featured prominently in ancient vase-paintings and the decoration of votive gifts and many other artifacts. Geometric designs on pottery of the eighth century BC depict scenes from the Trojan cycle as well as the adventures of Heracles. In the succeeding Archaic and Hellenistic periods and various other mythological scenes appear, supplementing the existing literary evidence. Greek mythology has had an extensive influence on the culture and literature of Western civilization and remains part of Western heritage and language. Poets and artists from ancient times to the present have derived inspiration from Greek mythology and have discovered contemporary significance and relevance in the themes. Greek mythology is known today from Greek literature and representations on visual media dating from the Geometric period from c. 900 BC to c. 800 BC onward. In fact and archaeological sources integrate, sometimes mutually supportive and sometimes in conflict.
Mythical narration plays an important role in nearly every genre of Greek literature. The only general mythographical handbook to survive from Greek antiquity was the Library of Pseudo-Apollodorus; this work attempts to reconcile the contradictory tales of the poets and provides a grand summary of traditional Greek mythology and heroic legends. Apollodorus of Athens wrote on many of these topics, his writings may have formed the basis for the collection. Among the earliest literary sources are the Iliad and the Odyssey. Other poets completed the "epic cycle", but these and lesser poems now are lost entirely. Despite their traditional name, the "Homeric Hymns" have no direct connection with Homer, they are choral hymns from the earlier part of the so-called Lyric age. Hesiod, a possible contemporary with Homer, offers in his Theogony the fullest account of the earliest Greek myths, dealing with the creation of the world. Hesiod's Works and Days, a didactic poem about farming life includes the myths of Prometheus and the Five Ages.
The poet gives advice on the best way to succeed in a dangerous world, rendered yet more dangerous by its gods. Lyrical poets took their subjects from myth, but their treatment became less narrative and more allusive. Greek lyric poets, including Pindar and Simonides, bucolic poets such as Theocritus and Bion, relate individual mythological incidents. Additionally, myth was central to classical Athenian drama; the tragic playwrights Aeschylus and Euripides took most of their plots from myths of the age of heroes and the Trojan War. Many of the great tragic stories took on their classic form in these tragedies; the comic playwright Aristophanes used myths, in The Birds and The Frogs. Historians Herodotus and Diodorus Siculus, geographers Pausanias and Strabo, who traveled throughout the Greek world and noted the stories they heard, supplied numerous local myths and legends giving little-known alternative versions. Herodotus in particular, searched the various traditions presented him and found the historical or mythological roots in the confrontation between Greece and the East.
Herodotus attempted to reconcile the blending of differing cultural concepts. The poetry of the Hellenistic and Roman ages was composed as a literary rather than cultic exercise, it contains many important details that would otherwise be lost. This category includes the works of: The Roman poets Ovid, Valerius Flaccus and Virgil with Servius's commentary; the Greek poets of the Late Antique period: Nonnus, Antoninus Liberalis, Quintus Smyrnaeus. The Greek poets of the Hellenistic period: Apollonius of Rhodes, Pseudo-Eratosthenes, Parthenius. Prose writers from the same periods who make reference to myths includ
Apeiranthos or Aperathos is a mountainous village in the island of Naxos. It is located 28 km north-east of the capital of the island, built on the foothill of mountain Fanari, on an altitude between 550 and 650 m; the similarities of the local dialect and traditions to the mountainous Crete villages has led some historians to the conclusion that Apeiranthos was built by Cretans during the 10th century. The first historical evidence regarding the existence of the village goes back to 1420, on a reference by the Italian traveler Cristoforo Buondelmonti on his book Liber insularum archipelagi; the village has four museums: the Archaeological Museum of Apeiranthos, the Museum of Folk Art, the Geological Museum, the Museum of Natural History. With a population of 722, the village is one of the biggest in the island. Manolis Glezos and writer Petros Protopapadakis, Prime Minister of Greece Michalis Vardanis, Army officer