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Mycenae was an important city in ancient times, centrally located in the Greek landscape of Argolis 25 km southwest of Corinth, and once the main political and cultural center of the Mycenaean civilization named after Mycenae.
The impressive royal fortress (the "acropolis") of Mycenae was inhabited only by the ruling class: working and merchants lived well beyond the walls. The fortress is surrounded by a 900 m long and on average 6 m thick wall, built of giant ("cyclopean") stone blocks of various sizes.
Bourdzi fortress islet after sunset in Nafplio harbor. Unfortunately the water was too agitated for reflections, and too calm for wave action. The lights of Argos castle are seen in the upper right hilltop.
Theodoros Kolokotronis was a Greek Field Marshal and one of the leaders of the Greek War of Independence against the Ottoman Empire.
Hera was the Olympian queen of the gods, and the goddess of marriage (Roman Juno), the sky and the stars of heaven. She was usually depicted as a beautiful woman wearing a crown and holding a royal, lotus-tipped sceptre, and sometimes accompanied by a lion, cuckoo or hawk.
MYTHS
Some of the more famous myths featuring the goddess include:--
Her marriage to Zeus who seduced her in the guise of a cuckoo bird.
The birth of Hephaistos (Hephaestus) who she produced alone without a father and cast from heaven because he was born crippled.
Her persecution of the consorts of Zeus including Leto, Semele and Alkmene (Alcmena).
Her persecution of Herakles (Heracles) and Dionysos, the favourite bastard sons of Zeus.
The punishment of Ixion, who was chained to a fiery wheel for attempting to violate the goddess.
The assisting of the Argonauts in their quest for the golden fleece, their leader Iason (Jason) being one of her favourites.
The judgement of Paris, in which she competed against Aphrodite and Athene for the prize of the golden apple.
The Trojan War in which she assisted the Greeks.
ENCYCLOPEDIA
HERA (Hêra or Hêrê), probably identical with kera, mistress, just as her husband, Zeus, was called erros in the Aeolian dialect (Hesych. s. v.). The derivation of the name has been attempted in a variety of ways, from Greek as well as oriental roots, though there is no reason for having recourse to the latter, as Hera is a purely Greek divinity.
Hera was, according to some accounts, the eldest daughter of Cronos and Rhea, and a sister of Zeus. (Hom. Il. xvi. 432; comp. iv. 58; Ov. Fast. vi. 29.) Apollodorus (i. 1, § 5), however, calls Hestia the eldest daughter of Cronos; and Lactantius (i. 14) calls her a twin-sister of Zeus. According to the Homeric poems (Il. xiv. 201, &c.), she was brought up by Oceanus and Thetys, as Zeus had usurped the throne of Cronos; and afterwards she became the wife of Zeus, without the knowledge of her parents. This simple account is variously modified in other traditions.
Being a daughter of Cronos, she, like his other children, was swallowed by her father, but afterwards released (Apollod. l. c.), and, according to an Arcadian tradition, she was brought up by Temenus, the son of Pelasgus. (Paus. viii. 22. § 2; August. de Civ. Dei, vi. 10.) The Argives, on the other hand, related that she had been brought up by Euboea, Prosymna, and Acraea, the three daughters of the river Asterion (Paus. ii. 7. § 1, &c.; Plut. Sympos. iii. 9); and according to Olen, the Horae were her nurses. (Paus. ii. 13. § 3.) Several parts of Greece also claimed the honour of being her birthplace; among them are two, Argos and Samos, which were the principal seats of her worship. (Strab. p. 413; Paus. vii. 4. § 7; Apollon. Rhod. i. 187.)
Her marriage with Zeus also offered ample scope for poetical invention (Theocrit. xvii. 131, &c.), and several places in Greece claimed the honour of having been the scene of the marriage, such as Euboea (Steph. Byz. s. v. Karustos), Samos (Lactant. de Fals. Relig. i. 17), Cnossus in Crete (Diod. v. 72), and Mount Thornax, in the south of Argolis. (Schol. ad Theocrit. xv. 64; Paus. ii. 17. § 4, 36. § 2.) This marriage acts a prominent part in the worship of Hera under the name of hieros gamos; on that occasion all the gods honoured the bride with presents, and Ge presented to her a tree with golden apples, which was watched by the Hesperides in the garden of Hera, at the foot of the Hyperborean Atlas. (Apollod. ii. 5. § 11; Serv. ad Aen. iv. 484.)
The Homeric poems know nothing of all this, and we only hear, that after the marriage with Zeus, she was treated by the Olympian gods with the same reverence as her husband. (Il. xv. 85, &c.; comp. i. 532, &c., iv. 60, &c.) Zeus himself, according to Homer, listened to her counsels, and communicated his secrets to her rather than to other gods (xvi. 458, i. 547). Hera also thinks herself justified in censuring Zeus when he consults others without her knowing it (i. 540, &c.); but she is, notwithstanding, far inferior to him in power; she must obey him unconditionally, and, like the other gods, she is chastised by him when she has offended him (iv. 56, viii. 427, 463). Hera therefore is not, like Zeus, the queen of gods and men, but simply the wife of the supreme god. The idea of her being the queen of heaven, with regal wealth and power, is of a much later date. (Hygin. Fab. 92; Ov. Fast. vi. 27, Heroid. xvi. 81; Eustath. ad Hom. p. 81.) There is only one point in which the Homeric poems represent Hera as possessed of similar power with Zeus, viz. she is able to confer the power of prophecy (xix. 407). But this idea is not further developed in later times. (Comp. Strab. p. 380; Apollon. Rhod. iii. 931.)
Epidaurus (Modern Greek: Ἐπίδαυρος) was a small city (polis) in ancient Greece, at the Saronic Gulf. The modern town Epidavros (Επίδαυρος), part of the prefecture of Argolis, was built near the ancient site.
Epidaurus was independent of Argos and not included in Argolis until the time of the Romans. With its supporting territory, it formed the small territory called Epidauria. Reputed to be the birthplace of Apollo's son Asclepius, the healer, Epidaurus was known for his sanctuary situated about five miles (8 km) from the town, as well as its theater, which is once again in use today. The cult of Asclepius at Epidaurus is attested in the 6th century BC, when the older hill-top sanctuary of Apollo Maleatas was no longer spacious enough.
There were two other similarly named Greek cities. One Epidaurus, colony in Illyria and another Epidaurus, Limera in Lakonia.
The asclepieion at Epidaurus was the most celebrated healing center of the Classical world, the place where ill people went in the hope of being cured. To find out the right cure for their ailments, they spent a night in the enkoimitiria, a big sleeping hall. In their dreams, the god himself would advise them what they had to do to regain their health. Found in the sanctuary, there was a guest house for 160 guestrooms. There are also mineral springs in the vicinity which may have been used in healing.
Asclepius, the most important healer god of antiquity, brought prosperity to the sanctuary, which in the 4th and 3rd century BC embarked on an ambitious building program for enlarging and reconstruction of monumental buildings. Fame and prosperity continued throughout the Hellenistic period. In 87 BC the sanctuary was looted by the Roman general Sulla, and in 67 BC, it was plundered by pirates. In the 2nd century AD, the sanctuary enjoyed a new upsurge under the Romans, but in AD 395 the Goths raided the sanctuary.
Even after the introduction of Christianity and the silencing of the oracles, the sanctuary at Epidauros was still known as late as the mid 5th century, although as a Christian healing center.
Theatre
The prosperity brought by the Asklepieion enabled Epidauros to construct civic monuments too: the huge theatre that delighted Pausanias for its symmetry and beauty, which is used once again for dramatic performances, the ceremonial Hestiatoreion (banqueting hall), baths and a palaestra. The theater was designed by Polykleitos the Younger in the 4th century BC. The original 34 rows were extended in Roman times by another 21 rows. As is usual for Greek theatres (and as opposed to Roman ones), the view on a lush landscape behind the skênê is an integral part of the theatre itself and is not to be obscured. It seats up to 15,000 people.
The theatre is marveled for its exceptional acoustics, which permit almost perfect intelligibility of unamplified spoken word from the proscenium or skênê to all 15,000 spectators, regardless of their seating. Famously, tour guides have their groups scattered in the stands and show them how they can easily hear the sound of a match struck at center-stage. A 2007 study by Nico F. Declercq and Cindy Dekeyser of the Georgia Institute of Technology indicates that the astonishing acoustic properties are either the result of an accident or the product of advanced design: The rows of limestone seats filter out low-frequency sounds, such as the murmur of the crowd, and amplify/reflect high-frequency sounds from the stage.
Presumably found in a tomb at or near Argos.
Archaeological Museum of Argos (en.wiki; Ministry of Culture; TAP), Argolid, Peloponnesos, Greece
Presumably found in a tomb at or near Argos.
Archaeological Museum of Argos (en.wiki; Ministry of Culture; TAP), Argolid, Peloponnesos, Greece
Hera was the Olympian queen of the gods, and the goddess of marriage (Roman Juno), the sky and the stars of heaven. She was usually depicted as a beautiful woman wearing a crown and holding a royal, lotus-tipped sceptre, and sometimes accompanied by a lion, cuckoo or hawk.
MYTHS
Some of the more famous myths featuring the goddess include:--
Her marriage to Zeus who seduced her in the guise of a cuckoo bird.
The birth of Hephaistos (Hephaestus) who she produced alone without a father and cast from heaven because he was born crippled.
Her persecution of the consorts of Zeus including Leto, Semele and Alkmene (Alcmena).
Her persecution of Herakles (Heracles) and Dionysos, the favourite bastard sons of Zeus.
The punishment of Ixion, who was chained to a fiery wheel for attempting to violate the goddess.
The assisting of the Argonauts in their quest for the golden fleece, their leader Iason (Jason) being one of her favourites.
The judgement of Paris, in which she competed against Aphrodite and Athene for the prize of the golden apple.
The Trojan War in which she assisted the Greeks.
ENCYCLOPEDIA
HERA (Hêra or Hêrê), probably identical with kera, mistress, just as her husband, Zeus, was called erros in the Aeolian dialect (Hesych. s. v.). The derivation of the name has been attempted in a variety of ways, from Greek as well as oriental roots, though there is no reason for having recourse to the latter, as Hera is a purely Greek divinity.
Hera was, according to some accounts, the eldest daughter of Cronos and Rhea, and a sister of Zeus. (Hom. Il. xvi. 432; comp. iv. 58; Ov. Fast. vi. 29.) Apollodorus (i. 1, § 5), however, calls Hestia the eldest daughter of Cronos; and Lactantius (i. 14) calls her a twin-sister of Zeus. According to the Homeric poems (Il. xiv. 201, &c.), she was brought up by Oceanus and Thetys, as Zeus had usurped the throne of Cronos; and afterwards she became the wife of Zeus, without the knowledge of her parents. This simple account is variously modified in other traditions.
Being a daughter of Cronos, she, like his other children, was swallowed by her father, but afterwards released (Apollod. l. c.), and, according to an Arcadian tradition, she was brought up by Temenus, the son of Pelasgus. (Paus. viii. 22. § 2; August. de Civ. Dei, vi. 10.) The Argives, on the other hand, related that she had been brought up by Euboea, Prosymna, and Acraea, the three daughters of the river Asterion (Paus. ii. 7. § 1, &c.; Plut. Sympos. iii. 9); and according to Olen, the Horae were her nurses. (Paus. ii. 13. § 3.) Several parts of Greece also claimed the honour of being her birthplace; among them are two, Argos and Samos, which were the principal seats of her worship. (Strab. p. 413; Paus. vii. 4. § 7; Apollon. Rhod. i. 187.)
Her marriage with Zeus also offered ample scope for poetical invention (Theocrit. xvii. 131, &c.), and several places in Greece claimed the honour of having been the scene of the marriage, such as Euboea (Steph. Byz. s. v. Karustos), Samos (Lactant. de Fals. Relig. i. 17), Cnossus in Crete (Diod. v. 72), and Mount Thornax, in the south of Argolis. (Schol. ad Theocrit. xv. 64; Paus. ii. 17. § 4, 36. § 2.) This marriage acts a prominent part in the worship of Hera under the name of hieros gamos; on that occasion all the gods honoured the bride with presents, and Ge presented to her a tree with golden apples, which was watched by the Hesperides in the garden of Hera, at the foot of the Hyperborean Atlas. (Apollod. ii. 5. § 11; Serv. ad Aen. iv. 484.)
The Homeric poems know nothing of all this, and we only hear, that after the marriage with Zeus, she was treated by the Olympian gods with the same reverence as her husband. (Il. xv. 85, &c.; comp. i. 532, &c., iv. 60, &c.) Zeus himself, according to Homer, listened to her counsels, and communicated his secrets to her rather than to other gods (xvi. 458, i. 547). Hera also thinks herself justified in censuring Zeus when he consults others without her knowing it (i. 540, &c.); but she is, notwithstanding, far inferior to him in power; she must obey him unconditionally, and, like the other gods, she is chastised by him when she has offended him (iv. 56, viii. 427, 463). Hera therefore is not, like Zeus, the queen of gods and men, but simply the wife of the supreme god. The idea of her being the queen of heaven, with regal wealth and power, is of a much later date. (Hygin. Fab. 92; Ov. Fast. vi. 27, Heroid. xvi. 81; Eustath. ad Hom. p. 81.) There is only one point in which the Homeric poems represent Hera as possessed of similar power with Zeus, viz. she is able to confer the power of prophecy (xix. 407). But this idea is not further developed in later times. (Comp. Strab. p. 380; Apollon. Rhod. iii. 931.)
Presumably found in a tomb at or near Argos.
Archaeological Museum of Argos (en.wiki; Ministry of Culture; TAP), Argolid, Peloponnesos, Greece
Hera was the Olympian queen of the gods, and the goddess of marriage (Roman Juno), the sky and the stars of heaven. She was usually depicted as a beautiful woman wearing a crown and holding a royal, lotus-tipped sceptre, and sometimes accompanied by a lion, cuckoo or hawk.
MYTHS
Some of the more famous myths featuring the goddess include:--
Her marriage to Zeus who seduced her in the guise of a cuckoo bird.
The birth of Hephaistos (Hephaestus) who she produced alone without a father and cast from heaven because he was born crippled.
Her persecution of the consorts of Zeus including Leto, Semele and Alkmene (Alcmena).
Her persecution of Herakles (Heracles) and Dionysos, the favourite bastard sons of Zeus.
The punishment of Ixion, who was chained to a fiery wheel for attempting to violate the goddess.
The assisting of the Argonauts in their quest for the golden fleece, their leader Iason (Jason) being one of her favourites.
The judgement of Paris, in which she competed against Aphrodite and Athene for the prize of the golden apple.
The Trojan War in which she assisted the Greeks.
ENCYCLOPEDIA
HERA (Hêra or Hêrê), probably identical with kera, mistress, just as her husband, Zeus, was called erros in the Aeolian dialect (Hesych. s. v.). The derivation of the name has been attempted in a variety of ways, from Greek as well as oriental roots, though there is no reason for having recourse to the latter, as Hera is a purely Greek divinity.
Hera was, according to some accounts, the eldest daughter of Cronos and Rhea, and a sister of Zeus. (Hom. Il. xvi. 432; comp. iv. 58; Ov. Fast. vi. 29.) Apollodorus (i. 1, § 5), however, calls Hestia the eldest daughter of Cronos; and Lactantius (i. 14) calls her a twin-sister of Zeus. According to the Homeric poems (Il. xiv. 201, &c.), she was brought up by Oceanus and Thetys, as Zeus had usurped the throne of Cronos; and afterwards she became the wife of Zeus, without the knowledge of her parents. This simple account is variously modified in other traditions.
Being a daughter of Cronos, she, like his other children, was swallowed by her father, but afterwards released (Apollod. l. c.), and, according to an Arcadian tradition, she was brought up by Temenus, the son of Pelasgus. (Paus. viii. 22. § 2; August. de Civ. Dei, vi. 10.) The Argives, on the other hand, related that she had been brought up by Euboea, Prosymna, and Acraea, the three daughters of the river Asterion (Paus. ii. 7. § 1, &c.; Plut. Sympos. iii. 9); and according to Olen, the Horae were her nurses. (Paus. ii. 13. § 3.) Several parts of Greece also claimed the honour of being her birthplace; among them are two, Argos and Samos, which were the principal seats of her worship. (Strab. p. 413; Paus. vii. 4. § 7; Apollon. Rhod. i. 187.)
Her marriage with Zeus also offered ample scope for poetical invention (Theocrit. xvii. 131, &c.), and several places in Greece claimed the honour of having been the scene of the marriage, such as Euboea (Steph. Byz. s. v. Karustos), Samos (Lactant. de Fals. Relig. i. 17), Cnossus in Crete (Diod. v. 72), and Mount Thornax, in the south of Argolis. (Schol. ad Theocrit. xv. 64; Paus. ii. 17. § 4, 36. § 2.) This marriage acts a prominent part in the worship of Hera under the name of hieros gamos; on that occasion all the gods honoured the bride with presents, and Ge presented to her a tree with golden apples, which was watched by the Hesperides in the garden of Hera, at the foot of the Hyperborean Atlas. (Apollod. ii. 5. § 11; Serv. ad Aen. iv. 484.)
The Homeric poems know nothing of all this, and we only hear, that after the marriage with Zeus, she was treated by the Olympian gods with the same reverence as her husband. (Il. xv. 85, &c.; comp. i. 532, &c., iv. 60, &c.) Zeus himself, according to Homer, listened to her counsels, and communicated his secrets to her rather than to other gods (xvi. 458, i. 547). Hera also thinks herself justified in censuring Zeus when he consults others without her knowing it (i. 540, &c.); but she is, notwithstanding, far inferior to him in power; she must obey him unconditionally, and, like the other gods, she is chastised by him when she has offended him (iv. 56, viii. 427, 463). Hera therefore is not, like Zeus, the queen of gods and men, but simply the wife of the supreme god. The idea of her being the queen of heaven, with regal wealth and power, is of a much later date. (Hygin. Fab. 92; Ov. Fast. vi. 27, Heroid. xvi. 81; Eustath. ad Hom. p. 81.) There is only one point in which the Homeric poems represent Hera as possessed of similar power with Zeus, viz. she is able to confer the power of prophecy (xix. 407). But this idea is not further developed in later times. (Comp. Strab. p. 380; Apollon. Rhod. iii. 931.)
Hera was the Olympian queen of the gods, and the goddess of marriage (Roman Juno), the sky and the stars of heaven. She was usually depicted as a beautiful woman wearing a crown and holding a royal, lotus-tipped sceptre, and sometimes accompanied by a lion, cuckoo or hawk.
MYTHS
Some of the more famous myths featuring the goddess include:--
Her marriage to Zeus who seduced her in the guise of a cuckoo bird.
The birth of Hephaistos (Hephaestus) who she produced alone without a father and cast from heaven because he was born crippled.
Her persecution of the consorts of Zeus including Leto, Semele and Alkmene (Alcmena).
Her persecution of Herakles (Heracles) and Dionysos, the favourite bastard sons of Zeus.
The punishment of Ixion, who was chained to a fiery wheel for attempting to violate the goddess.
The assisting of the Argonauts in their quest for the golden fleece, their leader Iason (Jason) being one of her favourites.
The judgement of Paris, in which she competed against Aphrodite and Athene for the prize of the golden apple.
The Trojan War in which she assisted the Greeks.
ENCYCLOPEDIA
HERA (Hêra or Hêrê), probably identical with kera, mistress, just as her husband, Zeus, was called erros in the Aeolian dialect (Hesych. s. v.). The derivation of the name has been attempted in a variety of ways, from Greek as well as oriental roots, though there is no reason for having recourse to the latter, as Hera is a purely Greek divinity.
Hera was, according to some accounts, the eldest daughter of Cronos and Rhea, and a sister of Zeus. (Hom. Il. xvi. 432; comp. iv. 58; Ov. Fast. vi. 29.) Apollodorus (i. 1, § 5), however, calls Hestia the eldest daughter of Cronos; and Lactantius (i. 14) calls her a twin-sister of Zeus. According to the Homeric poems (Il. xiv. 201, &c.), she was brought up by Oceanus and Thetys, as Zeus had usurped the throne of Cronos; and afterwards she became the wife of Zeus, without the knowledge of her parents. This simple account is variously modified in other traditions.
Being a daughter of Cronos, she, like his other children, was swallowed by her father, but afterwards released (Apollod. l. c.), and, according to an Arcadian tradition, she was brought up by Temenus, the son of Pelasgus. (Paus. viii. 22. § 2; August. de Civ. Dei, vi. 10.) The Argives, on the other hand, related that she had been brought up by Euboea, Prosymna, and Acraea, the three daughters of the river Asterion (Paus. ii. 7. § 1, &c.; Plut. Sympos. iii. 9); and according to Olen, the Horae were her nurses. (Paus. ii. 13. § 3.) Several parts of Greece also claimed the honour of being her birthplace; among them are two, Argos and Samos, which were the principal seats of her worship. (Strab. p. 413; Paus. vii. 4. § 7; Apollon. Rhod. i. 187.)
Her marriage with Zeus also offered ample scope for poetical invention (Theocrit. xvii. 131, &c.), and several places in Greece claimed the honour of having been the scene of the marriage, such as Euboea (Steph. Byz. s. v. Karustos), Samos (Lactant. de Fals. Relig. i. 17), Cnossus in Crete (Diod. v. 72), and Mount Thornax, in the south of Argolis. (Schol. ad Theocrit. xv. 64; Paus. ii. 17. § 4, 36. § 2.) This marriage acts a prominent part in the worship of Hera under the name of hieros gamos; on that occasion all the gods honoured the bride with presents, and Ge presented to her a tree with golden apples, which was watched by the Hesperides in the garden of Hera, at the foot of the Hyperborean Atlas. (Apollod. ii. 5. § 11; Serv. ad Aen. iv. 484.)
The Homeric poems know nothing of all this, and we only hear, that after the marriage with Zeus, she was treated by the Olympian gods with the same reverence as her husband. (Il. xv. 85, &c.; comp. i. 532, &c., iv. 60, &c.) Zeus himself, according to Homer, listened to her counsels, and communicated his secrets to her rather than to other gods (xvi. 458, i. 547). Hera also thinks herself justified in censuring Zeus when he consults others without her knowing it (i. 540, &c.); but she is, notwithstanding, far inferior to him in power; she must obey him unconditionally, and, like the other gods, she is chastised by him when she has offended him (iv. 56, viii. 427, 463). Hera therefore is not, like Zeus, the queen of gods and men, but simply the wife of the supreme god. The idea of her being the queen of heaven, with regal wealth and power, is of a much later date. (Hygin. Fab. 92; Ov. Fast. vi. 27, Heroid. xvi. 81; Eustath. ad Hom. p. 81.) There is only one point in which the Homeric poems represent Hera as possessed of similar power with Zeus, viz. she is able to confer the power of prophecy (xix. 407). But this idea is not further developed in later times. (Comp. Strab. p. 380; Apollon. Rhod. iii. 931.)
Hera was the Olympian queen of the gods, and the goddess of marriage (Roman Juno), the sky and the stars of heaven. She was usually depicted as a beautiful woman wearing a crown and holding a royal, lotus-tipped sceptre, and sometimes accompanied by a lion, cuckoo or hawk.
MYTHS
Some of the more famous myths featuring the goddess include:--
Her marriage to Zeus who seduced her in the guise of a cuckoo bird.
The birth of Hephaistos (Hephaestus) who she produced alone without a father and cast from heaven because he was born crippled.
Her persecution of the consorts of Zeus including Leto, Semele and Alkmene (Alcmena).
Her persecution of Herakles (Heracles) and Dionysos, the favourite bastard sons of Zeus.
The punishment of Ixion, who was chained to a fiery wheel for attempting to violate the goddess.
The assisting of the Argonauts in their quest for the golden fleece, their leader Iason (Jason) being one of her favourites.
The judgement of Paris, in which she competed against Aphrodite and Athene for the prize of the golden apple.
The Trojan War in which she assisted the Greeks.
ENCYCLOPEDIA
HERA (Hêra or Hêrê), probably identical with kera, mistress, just as her husband, Zeus, was called erros in the Aeolian dialect (Hesych. s. v.). The derivation of the name has been attempted in a variety of ways, from Greek as well as oriental roots, though there is no reason for having recourse to the latter, as Hera is a purely Greek divinity.
Hera was, according to some accounts, the eldest daughter of Cronos and Rhea, and a sister of Zeus. (Hom. Il. xvi. 432; comp. iv. 58; Ov. Fast. vi. 29.) Apollodorus (i. 1, § 5), however, calls Hestia the eldest daughter of Cronos; and Lactantius (i. 14) calls her a twin-sister of Zeus. According to the Homeric poems (Il. xiv. 201, &c.), she was brought up by Oceanus and Thetys, as Zeus had usurped the throne of Cronos; and afterwards she became the wife of Zeus, without the knowledge of her parents. This simple account is variously modified in other traditions.
Being a daughter of Cronos, she, like his other children, was swallowed by her father, but afterwards released (Apollod. l. c.), and, according to an Arcadian tradition, she was brought up by Temenus, the son of Pelasgus. (Paus. viii. 22. § 2; August. de Civ. Dei, vi. 10.) The Argives, on the other hand, related that she had been brought up by Euboea, Prosymna, and Acraea, the three daughters of the river Asterion (Paus. ii. 7. § 1, &c.; Plut. Sympos. iii. 9); and according to Olen, the Horae were her nurses. (Paus. ii. 13. § 3.) Several parts of Greece also claimed the honour of being her birthplace; among them are two, Argos and Samos, which were the principal seats of her worship. (Strab. p. 413; Paus. vii. 4. § 7; Apollon. Rhod. i. 187.)
Her marriage with Zeus also offered ample scope for poetical invention (Theocrit. xvii. 131, &c.), and several places in Greece claimed the honour of having been the scene of the marriage, such as Euboea (Steph. Byz. s. v. Karustos), Samos (Lactant. de Fals. Relig. i. 17), Cnossus in Crete (Diod. v. 72), and Mount Thornax, in the south of Argolis. (Schol. ad Theocrit. xv. 64; Paus. ii. 17. § 4, 36. § 2.) This marriage acts a prominent part in the worship of Hera under the name of hieros gamos; on that occasion all the gods honoured the bride with presents, and Ge presented to her a tree with golden apples, which was watched by the Hesperides in the garden of Hera, at the foot of the Hyperborean Atlas. (Apollod. ii. 5. § 11; Serv. ad Aen. iv. 484.)
The Homeric poems know nothing of all this, and we only hear, that after the marriage with Zeus, she was treated by the Olympian gods with the same reverence as her husband. (Il. xv. 85, &c.; comp. i. 532, &c., iv. 60, &c.) Zeus himself, according to Homer, listened to her counsels, and communicated his secrets to her rather than to other gods (xvi. 458, i. 547). Hera also thinks herself justified in censuring Zeus when he consults others without her knowing it (i. 540, &c.); but she is, notwithstanding, far inferior to him in power; she must obey him unconditionally, and, like the other gods, she is chastised by him when she has offended him (iv. 56, viii. 427, 463). Hera therefore is not, like Zeus, the queen of gods and men, but simply the wife of the supreme god. The idea of her being the queen of heaven, with regal wealth and power, is of a much later date. (Hygin. Fab. 92; Ov. Fast. vi. 27, Heroid. xvi. 81; Eustath. ad Hom. p. 81.) There is only one point in which the Homeric poems represent Hera as possessed of similar power with Zeus, viz. she is able to confer the power of prophecy (xix. 407). But this idea is not further developed in later times. (Comp. Strab. p. 380; Apollon. Rhod. iii. 931.)
Presumably found in a tomb at or near Argos.
Archaeological Museum of Argos (en.wiki; Ministry of Culture; TAP), Argolid, Peloponnesos, Greece
Museum
Archäologische Stätte Mykene.
Mykene auf den Peloponnes / GRIECHENLAND /
Diese weibliche Figuren gehören zur archaischen Periode (Ende des 6. Jahrhunderts vor Christus - frühe 5. Jahrhundert vor Christus). Die Beingelenke und Knie sind flexibel gemacht.
Kopfbedeckung und die dicken Boden Schuhe sehen ganz besonders aus.
Presumably found in a tomb at or near Argos.
Archaeological Museum of Argos (en.wiki; Ministry of Culture; TAP), Argolid, Peloponnesos, Greece
"Epidaurus (/ˌɛpɪˈdɔːrəs/; Ancient Greek: Ἐπίδαυρος Epidauros) was a small city (polis) in ancient Greece, on the Argolid Peninsula at the Saronic Gulf.
"Epidaurus was independent of Argos and not included in Argolis until the time of the Romans. With its supporting territory, it formed the small territory called Epidauria. Reputed to be founded by or named for the Argolid Epidaurus, and to be the birthplace of Apollo's son Asclepius the healer, Epidaurus was known for its sanctuary situated about five miles (8 km) from the town, as well as its theater, which is once again in use today. The cult of Asclepius at Epidaurus is attested in the 6th century BC, when the older hill-top sanctuary of Apollo Maleatas was no longer spacious enough.
"The asclepeion at Epidaurus was the most celebrated healing center of the Classical world, the place where ill people went in the hope of being cured. To find out the right cure for their ailments, they spent a night in the enkoimeteria, a big sleeping hall. In their dreams, the god himself would advise them what they had to do to regain their health. Within the sanctuary there was a guest house with 160 guestrooms. There are also mineral springs in the vicinity, which may have been used in healing.
"The prosperity brought by the asclepeion enabled Epidaurus to construct civic monuments, including the huge theatre that delighted Pausanias for its symmetry and beauty, used again today for dramatic performances, the ceremonial hestiatoreion (banqueting hall), and a palaestra. The ancient theatre of Epidaurus was designed by Polykleitos the Younger in the 4th century BC. The original 34 rows were extended in Roman times by another 21 rows. As is usual for Greek theatres (and as opposed to Roman ones), the view on a lush landscape behind the skênê is an integral part of the theatre itself and is not to be obscured. It seats up to 14,000 people."
Source: Wikipedia
Nafplion (in Modern Greek: Ναύπλιο, Nafplio) is a seaport town in the Peloponnese in Greece that has expanded up the hillsides near the north end of the Argolic Gulf. The town was the first capital of modern Greece, from 1829 to 1834. Nafplion is now the capital of the prefecture of Argolis and the province of Nafplion.
In modern Greek, the town is now called Ναύπλιο. This name can be transliterated in several ways, as usual with Greek names. The most common present day transliteration is Nafplio. In modern English, Nauplia, Navplion or Nafplio/Nafplion are the most frequently used spellings.
In Italian, the town is known as Napoli di Romania. The last two words refer to the ancient name Romania, formerly used to define those territories occupied by the Byzantine Empire or Empire of Rhomania, and serving to distinguish the town from the other Napoli (i.e., Naples) in Italy.
The Turkish name of the town is Mora Yenişehri. Mora is derived from Morea, the old name of the Peloponnese. Yenişehir means "new city".
Nafplion is situated on the Argolic Gulf in the northeast Peloponnese. Most of the old town is on a peninsula jutting into the gulf; this peninsula forms a naturally protected bay that is enhanced by the addition of man-made moles. Originally almost isolated by marshes, deliberate landfill projects, primarily since the 1970s, have nearly doubled the land area of the city.
Tourism emerged slowly in the 1960s, but not to the same degree as around other areas of Greece; nevertheless, it tends to attact a number of tourists from Germany and the Scandinavian countries in particular. Nafplion enjoys a very sunny and mild climate, even by Greek standards, and as a consequence has become a popular day- or weekend road trip destination for Athenians in wintertime.
Nafplion is a port, with fishing and transport ongoing, although the primary source of local employment currently is tourism, with two beaches on the other side of the peninsula from the main body of the town and a large amount of local accommodation. There are frequent bus services from/to Athens.
Byzantine/Venetian Era
The Acronauplia has walls dating from pre-classical times. Subsequently, Byzantines, Franks, Venetians, and Ottomans added to the fortifications. Nafplion was taken in 1212 by the French crusaders of the Principality of Achaea, then in 1388 was sold to the Venetians. During the subsequent 150 years, the lower city was expanded and fortified, and new fortifications added to Acronauplia. The city was surrendered to the Ottomans in 1540. Ottomans renamed her as "Mora Yenişehri" ("New City of Peloponnese"). It was a sanjak centre during Ottoman rule. At that period, Nafplion looked very much like the 16th century image shown below to the right. The Venetians retook Nafplion in 1685, and strengthened the city by building the castle of Palamidi, which was in fact the last major construction of the Venetian empire overseas. However, only 80 soldiers were assigned to defend the city and it was easily retaken by the Ottomans in 1715.
Palamidi is a castle constructed by Venetians during the 17th century. It is located on a hill north of the old town. During the Greek War of Independence it played a major role. It has been captured by Staikos Staikopoulos (Στάικος Σταικόπουλος) on 31 November 1821.
Greek War of Independence
During the Greek War of Independence, Nafplion was a major Ottoman stronghold and was besieged for more than a year. The town finally surrendered because of starvation. After its capture, because of its strong fortifications, it became the seat of the provisional governments of Greece.
Count Ioannis Kapodistrias, first head of state of newly-liberated Greece, set foot on the Greek mainland for the first time in Nafplio on 7 January 1828 and made it the official capital of Greece in 1829. He was subsequently assassinated by members of the Mavromichalis family on the steps of the church of Saint Spyridon in Nafplio on 9 October 1831. After his assassination a period of anarchy followed, until the arrival of King Otto and the establishment of the new Kingdom of Greece. Nafplion remained the capital of the kingdom until 1834, when King Otto decided to move the capital to Athens.
Archäologische Stätte Mykene.
Mykene auf den Peloponnes / GRIECHENLAND /
Mykene ist eine der bedeutendsten archäologischen Stätten in Griechenland. Sie liegt in der Region Arglos im Osten des Peloponnes.
Mykene - Grab des Agamemnon
Mycenae was an important city in ancient times, centrally located in the Greek landscape of Argolis 25 km southwest of Corinth, and once the main political and cultural center of the Mycenaean civilization named after Mycenae.
The impressive royal fortress (the "acropolis") of Mycenae was inhabited only by the ruling class: working and merchants lived well beyond the walls. The fortress is surrounded by a 900 m long and on average 6 m thick wall, built of giant ("cyclopean") stone blocks of various sizes.