Amphipolis.gr | «Buried gold "vein Amphipolis, Serres

Μέσα στις επόμενες εβδομάδες θα εγκαινιαστεί η ακτοπλοϊκή σύνδεση Θεσσαλονίκης-Σμύρνης, He stressed the Marshal of Central Macedonia, Apostolos Tzitzikwstas, Speaking at the event "City Streets-cultural routes, organized by Region and the Regional Development Fund…

At The Same Time, Mr. Tzitzikwstas spoke about reboot, in the next few days, Thessaloniki Tourism Organization, with another composition and flexibility in the operation of. Said, even, that the new NSRF will join the enhancement and restoration of the Western sea front of Thessaloniki.

In that regard the tourist stream to the city, underlined that, as seen from the airport arrivals and overnights in hotels, a significant increase.

As noted in the event, Central Macedonia has a lot to offer visitors who seek something more than the natural beauty and noted that Vergina, Mount Athos, Amphipolis, the Byzantine Monuments of Thessaloniki are a cultural treasure and “buried gold vein”, that might not be sufficiently exploited to attract tourists.

The need for synergies, among the actors of culture and tourism, chrissa Zarkali pointed, museologist, contact the State Museum of Modern Art, hosting 1.277 Kostaki collection projects. He pointed out that cultural tourism can work for the benefit of all involved, However, as said, It is necessary a series of interventions on infrastructure, transport, the operating framework (e.g.. flexible hours) and competitive services.

An attraction for many tourists is the Museum of Byzantine culture in Thessaloniki, He was awarded the 2005 as the Council of Europe's Museum. The head of the, archaeologist, 05 Tsilipakoy, He stressed that from the 2011 until the 2014 his traffic grew by 120% and White Tower, attached to the Museum at 135%.

The journalist and writer, Christos Zafiris, He stressed that tourism is missing the strategic objective and the operators operate disjointed.

Greeting at the event wrote, also, the Secretary General of Central Macedonia, John George, Voula Patoulidou and Sophia Mavridou, as well as the Chairman of the Macedonian Museum of contemporary art, Xanthippi Heupel.

Source: ANA-MPA

Amphipolis.gr | The modular structure of the monument on the Hill Kasta

P9211254-0-

THE TROPOS – THE CHRONOS – THE SIMEIOLOGIA-THE METRON-CONSTRUCTION OF THE MONUMENT:

Dimitrios S. Dendrinos

Emeritus Professor, Faculty of architecture and urban design, the University of Kansas, Lawrence, Kansas, United States of America. In residence, in the City of Ormond Beach, Florida, USA.

Summary

This work is considered an unexpected discovery, on the modular structure of the edifice that was revealed on the Hill Kasta in Amphipolis . Like all the big buildings of antiquity, shown here with the use of relatively simple algebraic relations, that this temple / Monument / Tomb was built with an underlying structure that connects the modular content (the entafiasmenoys) in the heavens, and specifically in the night sky ,where can become the (then) Earth observation

Has been detected using a rule ,an astronomical constant, built into the design of the monument of this . This measure appears in both outside and in with marble cover the interior walls. This fact shows that the position of the entrance of the temple / Monument / Tomb identifies a specific day of the year and even more precise, a special, 6-a day at that particular day.

Extra, the northeastern (BA) entrance to the South-West axis may demonstrate an astronomical alignment. From this point of view, This structure is a unique architectural creation. The modular design of the, the modular group, among the numerous other ,with the same principles found in this, the "golden section" rule seems to regulate the height at Caryatids and to their base.

However, This unit of the temple / Monument / Tomb on the Hill Kasta , employed the experienced architect ,It was much more elaborate and complicated by a principle of symmetry according to a simple rule.

Η εργασία αναρτάται εδώ αυτούσια στην Αγγλική γλώσσα στο τέλος μπορέιτε να την διαβάσετε σε μετάφραση.

The modular structure of the tomb at Kasta Hill.

Dimitrios S. Dendrinos

Emeritus Professor, School of Architecture and Urban Design, The University of Kansas, Lawrence, Kansas, USA. In residence, at the City of Ormond Beach, Florida, USA.

December 4, 2014

Email address for comments: cbf-jf@earthlink.net

Abstract
In this paper an unexpected discovery is reported, regarding the modular structure of the edifice uncovered at Kasta Hill. Like all great buildings of antiquity, it is proved here by using relatively simple algebraic relationships, this temple/monument/tomb to was built with an underlying modular structure connecting it (and its occupant) to the Heavens, and the night sky. The use of an astronomical constant is detected, embedded in its design modulus. This modulus is shown on both the exterior and the interior walls ' marble coverage. It demonstrates that the location of the temple/monument/tomb's entrance identifies a particular day of the year and even more accurately, a particular 6-hour segment of that day. Moreover, the entrance North-East to South-West axis may point to an astronomical alignment. In this regard, this edifice is a unique architectonic creation. In its complex modular design, among the numerous modular principles found in it, a "golden section" rule is shown to govern the Karyatides height to their base. However, the module of Kasta Hills temple/monument/tomb which the skilled architect employed was far more elaborate and complicated than a simple rule based symmetry principle.

Introduction.
This paper reports a discovery involving an astronomical connection built into the modular structure of a recently uncovered tomb-monument at Amphipolis, in the Northern Region of Macedonia, Greece. The monument at Kasta Hill has a symmetry in it, far more complex than a simple "golden rule" principle. Its built-in structural code is very complex, and this paper is a first attempt to decode it. By even simple analysis of its modular structure, many topics emerge in need of further study. They all point out the level of mathematical and engineering sophistication characterizing the architect who built this tomb. He must have possessed advanced knowledge of algebra, engineering skills, imaginative architectonic principles and astronomical knowledge. Such skillful amalgamation of conceptual design and engineering technique is rarely encountered in monumental Architecture.

The complex module used by the architect of the monument, both inside and outside this marvel of architecture and engineering needs careful analysis, and some of its embedded relationships are still to be discovered. This paper examines and identifies exactly only certain components of the complex three-dimensional module, the KANABOS (or grid) used by the architect: the module ' length and its width but not its height completely – due to lack of data. Thus the findings will need further verification as more data become available. The undoubtedly significant symbolic aspects of the entire module are not addressed at any length here, but are left to the interested reader.
A few notes must be made at the onset. The monument has a complex modular (grid) structure. The module's length is the key in identifying the three-dimensional structure of both the module and the building. It permits us to penetrate into the architect's approach and objectives in the design of this edifice. We do have enough data from the archeological team at present to accurately define the length of the module, enough data to approximate its width, but not enough to compute its exact application for all heights inside the monument, with material that has been made public. It's apparent now, as a result of this study, that the module's length is used both inside the tomb as well as outside, and it acts as the cornerstone in the monument's construction. Accurately estimating the grid's length allows us to appreciate the architect's aesthetics, potential symbolism, as well as his overall construction objectives.
A persistent question, since the tomb's discovery, has been why the architect built such a huge tomb-mound with a 497 meter perimeter, only to house an edifice just 4.5 meters wide and about 25 meters long? It becomes apparent by this study that the architect's main objective was not so much to achieve grandeur by building such a gigantic by any account monument. Instead his aim was to design a structure that would replicate the annual cycle and within it pinpoint a specific calendar date and time of the day, possibly related to a significant event in time for the person this monument-tomb was intended. Most likely, the ritual element of an annually repeated right was the architect's key objective. There is an impressive symmetry both inside and outside the monument. However, symmetry was not the ultimate aim of the architect in building this structure. It was something quite far more complex and elaborate than symmetry. It was an attempt to establish a forum for an annual observance of an event, by gazing at specific point into the Heavens at a particular date and time.
Discussion


The Outside Modulus.
The approximation. We are told by the archeological team conducting the excavation at Kasta Hill that the circular (in floor plan, elliptical in actuality) tomb's perimeter is 497 meters long. The estimated perimeter length should have been made available with at least two decimal digits approximation – an accuracy demanded by the edifice's modular structure. However, even without this required level of accuracy, we can fruitfully work with this "497 meters length" rough approximation. For details, see the archeological teams photographic evidence in

The ground's slope. There is a North-South ground slope in the Hills surface area taken up by the tomb's perimeter wall. The precise slope, ψ, has not been made public. Casual look at some photos of the perimeter's marble wall covering (clad – ORTHOMARMAROSH) made available lead to the conclusion that this ground slope isn't significant relative to the perimeter's length. Obviously, on a natural Hill, one cannot expect a smooth and leveled surface. Equally unlikely is the fact that all contour curves of a particular elevation (this Hills floor stands approximately 85 meters, on the average, above sea level at present) would form perfect circles or ellipses. Nature doesn't offer us such luxury. Engineers have to use creative means in order to obtain appropriately leveled-bottom ditches to achieve smooth contour curves to their liking. On top of this difficulty, the architect needs to provide escape routes with appropriate slopes to channel water runoff, capable to handle waterfall conditions prevailing in the area. The manner in which this complex undertaking is accomplished, indicates the level of sophistication characterizing construction and its architect and engineers ability to handle and place a large in scale building in its natural sites setting.

The perimeter wall. Six parallel layers of masonry compose the exterior wall's structure, comprising six rings, resting on a ground ditch dug by the edifice's engineer. The wall follows the ground's slope. In ground ring A is composed of limestone. Overlaying rings B, C, D, E and F are marble clads, covering layers of limestone, and defining the visible section of the exterior perimeter wall. Rings B, C, D are made out of the marble stone type most extensively used in the monument's internal and external structure and of central importance to this analysis: a marble stone with dimensions, length (L) 1.36 meters, height (H) .19 m, and width (W) .72 m lies either transversely against the limestone or face up. Rings B and D's marble stones are anchored inside the limestone slabs behind them, exposing their length and height to the wall's surface (that is a surface 1.36x. 19), lying flat on their width (.72). Ring C exposes its length and width to the wall (surface 1.36x. 72), lying on its height (.19). Above ring D lies ring E which has a length of 1.36 (and an undefined height) as well. Above it lies ring F, the wall's cornice, also of an undefined height; however, the oscillating pattern of the cornice top indicates a frequency of half the 1.36 modular length (.68 m). Rings B, D, F are aligned, and so are rings C and E, at midpoint of the stones above and below. The archeological team has said that the exterior wall has a total height of approximately three meters; however, this approximation doesn't allow precise estimate of the rings ' E and F height. Ring B (the visible "base" of the marble clad) has no relief. Rings C, D and E have a relief with an approximate 3 cm margin in all four of their visible sides.
All five of the visible exterior wall's rings, B, C, D, E, and F have identical lengths. It is concluded that this length size must be the cornerstone of the building module. This length is encountered inside the edifice as well (see section below). In fact, not only the stones ' length is repeated inside but also the cornice pattern as well at the EPISTYLIO above the Karyatides (or Klodones, or Kores, or Mainades – what these figures exactly represent isn't a topic of interest here) in chamber #1. Continuation of the length-wise as well as thematic patterns from the outside into the tomb's interior punctuates the continuous flow in motion the architect intended to ascribe to the monument, demonstrated by the ubiquitous presence of the module at the inside and outside spaces.

Before we take a look inside the edifice, a remark is needed: through visual inspection of photos, one recognizes that the outside marble covered wall shows a slight incline towards the Hilltop. It does so obviously to provide more support for avoidance of soil erosion (at the artificially shaped mound), and for statics related reasons so that it can better withstand pressure from the land mass behind and enclosing it. Let's indicate this inward towards the vertical line incline by the angle Oh. We shall mention it again, in reference to another angle of concern here, the ground's slope ψ.
Further, a note must be made regarding the entrance to the tomb and its connection to the outside wall. At the current state of the tomb, theres a staircase leading to the entrance, where the diaphragmatic wall with the two Sphinxes on top is located. The staircase starts at the very top level of the perimeter wall. This indicates that at some point the perimeter wall was buried, and the staircase made out of limestone was added. Since no architect would build such a staircase (leaving unprotected the entrance from the weather conditions like rain, snow, flash flooding, etc., and from unwanted visitors), it must be concluded that at some point well after the perimeter wall and the interior marble clad were added to the tomb (the tomb itself possibly made at some even prior time period) and for some reason which is not the subject of this paper, a decision by some entity was made to bury the perimeter wall and build the staircase. For this paper, the fact of interest is that the perimeter wall's base and the entrance to the tomb are at about the same level (possibly counting a slight incline towards the entrance for drainage purposes). It also is of import here, that when the marble clad was completed, it was done inside and outside at the same time period, and both are in a spatial continuum. More details on this part of the tomb's construction are forthcoming in a paper by the author.

The Inside Modulus.
The Karyatides base. When the two Karyatides were revealed to us by the excavating team, we were told that their rectangular prism base was iii. 36 meters in length, 1.40 meters in height, and .72 meters in width

In that reference other measures and photographic evidence released to the public is also shown. Of particular importance here is the LENGTH, the 1.36 meters measurement. It should be noted, however, that all these are measurements given to us from the archeological team. We don't know how accurate they are, and if they have a significant digit at the third decimal level. In any case, there will be used here AS IF they are accurate. The base of these two Karyatides is the grounds on which this analysis is itself fundamentally based. It provides very clear evidence to set up the module used by the monument's architect.

The Karyatides base. First of all, even a casual look at the above photo from the Karyatides ' base reveals that the architect of the monument did NOT use the "golden section" rule and its ratio ϕ, as a rule to design this base. It was certainly not done due to ignorance of the "golden section" proportions. In fact, we know he must have known the golden rule quite well, since he used it, as we will see a bit later. It will be claimed that the architect did not intend to use it here at this base, because the architect wanted a more complex modular structure for his edifice.
Let's take a close look at this base the two Karyatides stand on. Symmetry issues regarding the overall arrangement inside the tomb will be explored very synoptically later, as the emphasis here in this paper is the derivation of the module and not aspects of symmetry in the structure.

Each Karyatida's base consists of four distinct layers. We will designate from the floor up these layers as, Layer A, B, C and D. Layer A is made of a single marble stone, layer B consists of two marble stones, layer C from a single marble piece, and as is also finally D's quite thin layer on which the Karyatides feet rest.

The exact derivation of each layer and stones three-dimensional measures requires that from the totals offered to the public, the various sections ' measurements be derived.

From analysis of photographic evidence in the above reference, it is obtained that the following proportional relations hold as far as the four layers ' height is concerned: let h be the unit of measure for height, associated with the height of layer A; then it is observed that 2h is the height measure for layer B, h/2 is the corresponding measure for layer C, and h/6 that of layer D. Since we know that the total height is 1.40 meters, it follows that

h + 2h + h/2 + h/6 = 1.40 (1)

From the above we obtain that h =. 38 meters. Thus, layer A has dimensions length (L) 1.40 meters, height (H) .38 m, width (depth) (W) .72 m. Theres a recess of about 4 centimeters where layer B rests on A. Layer B's height is tox. 38 =. 76 meters. The height of layer C, lying directly on top of layer B, is .19 m; whereas finally layer D's height is .06 m. We thus identify h is the HEIGHT of the INTERIOR MODULE. All heights in the base are multiples of this measure h. We don't have a complete view of the interior clad, so whether this measure (h =. 38 m) is the base for all interior heights needs to be further checked once more evidence becomes available.
The Karyatides height (2.27 m) is a multiple of the height element of the internal module (.38), since 2.27/. 38 = 6.

Now, we turn our attention to the frontal length component (given to us by the archeological team and estimated at exactly 1.36 meters) of the three dimensional grid found in the monument. Estimating the frontal lengths L of these layers is straight forward as far as layers A, C and D are concerned (1.40, 1.36, and 1.33 m correspondingly). Estimation of the two stones ' length in layer B requires finding their proportional relationship; by visual inspection, and if we designate as x the frontal length of the stone to the right and by y that on the left, and z as their sum, it is derived that:

x + y = 1.36 (2)

and / (x + and) = .68 (3)
From the above system of two algebraic equations we derive the dimensions of the two marble stones of layer B, as:

x* = .44 m and y * = .92 m (4)
Clearly, these frontal lengths for the two marble stones of layer B do not obey a "golden section" rule. The right hand side stone is slightly less than half in length than the one on the left – thus clearly not obeying this particular rule. The reason why these two particular lengths were picked by the designer of this edifice will be shown in a bit, below.
Golden section. It is recalled that the "golden rule" or "golden ratio" or "golden section" is such that if length A and length B are such that: (A B)/A = A/B = ϕ = 1.6180339887... where ϕ is an irrational number, then A and B are said to be linked by a "golden rule". Such a link has attracted much attention in both mathematics and the arts and Architecture in particular. The question though is, does it apply to this particular monument? And if so, what is the key length "module" or "base" (for either A or B) here in this tomb? Furthermore, how accurately an architect replicates this ratio is an indication of the architect's both mathematical and construction sophistication. In this case, the architect achieved this approximation at a remarkable for his era level. Although the two rectangles at the basics layer B do not obey this particular rule, the Karyatides ' height (2.27 meters) to the total base height (1.40 meters) does obey the golden section rule 2.27/1.40 = 1.6214 with an approximation of 3/10 's of one percent. Thus we know the architect was very familiar with this rule. If the architect of the monument wanted to use the golden rule at the Karyatides ' base, then the right rectangle's base length (x) would be .53 m, whereas the left rectangle's base (and) would be y = 1.36-. 53 =. 83 m. But such clearly isn't the case. Instead, another relationship was in the designer's mind when picking these two lengths, x* and y * as we will see momentarily.

The MODULUS. To complete the size estimation of all marble stones of the Karyatides ' bases we now have: layer A single stone (H: .38 m, L: 1.40 m, W: .72 m); layer B stone to the right (H: .76 m, L: .44 m, W: .68 m) and stone to the left (H: .76 m, L: .92 m, W: .68 m); layer Cc's single stone (H: .19 m, L: 1.36 m, W: .68 m); finally, layer D's thin stone dimensions are (H .06 m, L: 1.33 m, W: .68). Stones in layers B and C, on their exposed surfaces have a relief with a frame of about 3 cm.

The real workhorse of the building, in terms of marble coverage is the stone of layer C. This stone has been used extensively both on the interior, but most importantly the exterior wall's clad. It is the stone which links the interior with the exterior, as the building flows from the inside onto the outside. The archeological team reported that the interior clad extends onto the exterior. This can also be verified by the photographic material made public, and available in the above given reference.

Let's call z * the sum of x* and y * (z * = x * y * = 1.36 meters) of the layer B's stones frontal length; it is the frontal length as well of the stone at layer C. Length z * is thus the modular frontal length basis, with its depth wise (or width) length being about half of it (.68 m). Consequently, THIS z * IS THE INTERIOR LENGTH MODULUS IN TWO DIMENSIONS.

Now, the question as to why did the architect decide to have these two particular length sizes (.44 m and .92 m) so prominently visible at the Karyatides ' base becomes apparent. The engineer inside of the man probably dictated this split given the weight of these stones. But theres also the architect side of this man that offered the answer, since these two lengths exactly depict the two sizes of the module. It is recalled that z * = x * y * =. 44 . 92 = 1.36 meters; and their difference y *-x * =. 92-. 44 =. 38 meters = h *. Thus, their sum depicts the frontal horizontal module, z *, whereas their difference depicts the height of the module, h *. In these two relationships the architect's genius is shown.

One might be motivated to study the connection of the modulus length (1.36), width (.68) and height (.38) to actual measures used back then. It is left for future research. Left to future research is any connection of this modular structure to the double-leaf marble door and the mosaic floor of chamber #2. When more accurate measurements become available from the archeological team, this measure will need to be also more closely checked. Let's now go back to the outside of the tomb.
Back outside the tomb: the astronomical linkage.
The circle and the ellipse of the perimeter wall. We now know that the outside perimeter is an actual ellipse; but on vertical projection (that is as a floor plan, or KATOPSH) it is a "perfect circle" (according to the archeological team, that has not made available any accurate, digitally obtained site plans, floor plans or anything equivalent to inform the public). Thus we will use the "perfect circle with a 497 meters perimeter wall "phrase as a flat plane (perpendicular to its axis) cutting a right circular cylinder with a radius, R, of 79.14 meters or with a diameter, (2R), of 158.8 meters (assuming that is, thats what they meant, when they said the tomb is a perfect circle with a perimeter of 497 meters). We will designate as P the actual elliptical perimeter length, so that obviously: P *

P * ≈ P. The angle to the horizontal plane (that is, a plane perpendicular to the cylinder's axis) this particular slope has is designated as ψ. Obviously, P is a function of both P * and ψ. The actual perimeter length of an ellipse P is obtained by a complicated function, based on ψ, and are, which isn't needed here for the purposes of this paper.
As discussed already, all marble slabs visible on the surface of the wall have an equal length, and this length must be equal to z * (that is exactly 1.36 meters.) This z * is in effect the tomb's EXTERIOR HORIZONTAL MODULUS. This module is directly linked to the length of the Karyatides ' base and thus the interior horizontal modulus.
The Major finding. Since the monument is encircled in all its (circular projected perimeter P * = 497 meters) by marble slabs of this length, then the perimeter's length (projected as a circle by a flat plane perpendicular to the cylinder's axis) must be (exactly) divided by this outside modulus. And indeed, it is; and with a big surprise in store.

If one divides the total length of this perimeter P * by the length of the exterior modulus z * one obtains the total number of marble slabs needed to cover the total perimeter wall in each row of slabs N *:

N * = P * / z * = 497 / 1.36 = 365.44 (5)
In effect, this number N * is off the grid by a length of .5984 meters (.44×1.36=. 5984 about 60 centimeters in an almost half a kilometer long perimeter). It could be that this is the difference between the actual elliptical perimeter of the tomb P, and the projected circular perimeter P * plus any space needed to attach and seal the slabs. However, theres far more to this length than simply that slack.
N * is a remarkable number with an astronomical connection. We now know from precise astronomical measurements that there are 365.22 days in a year. The architect approximated with N * through his module an astronomical number. The days-in-a-year number produced by the monument's architect is six hundredths of one percent (0.0006) different than the actual astronomically derived number. One may comfortably say, it's an exact estimate. This astronomical link is quite informative, and in effect stunning, given the age of the monument. Humans have constructed monumental structures obeying the daily cycle, the lunar cycle and this monument was built obeying one significant element of the annual cycle, the whole calendar year. Here, in effect, each marble stone on the periphery wall corresponds to about one degree, in an approximate 360 degree circle.
Since this finding points directly towards a link involving an astronomical number of significant import; and since the architect designed his module so that he was fully aware of this connection (the chances that this N * is a random event are next to zero); one needs to ask whether there is more to this finding. Obviously, it is now time to explore its significance and symbolism further in reference to this particular monument. For example, is the location of the entrance significant, given that the place it occupies corresponds to particular days of the year, if one assumes that some point on the perimeter (say, the Northern most point) corresponds to the first day of the year, if the years flow follows a clockwise motion? This interpretation would point to an entrance at the June-July period, depending where exactly the entrance is. It would point to a late May early June date if the flow is counterclockwise. This may offer some additional clues as to the intent of the tomb's architect, the purpose of the monument, and possibly some extraordinary date in the life of its occupant. However, this symbolic aspect of the tomb's external structure will not be done here. The need to evaluate more the accuracy of this extraordinary finding requires that we take a closer look as to the sizes of the circle and the ellipse at hand, and their material differences.
The circle and the ellipse examined closely. A number of points must be kept in mind; first, the above equation (5) is a calculation based on a vertical projection of a right circular cylinder on a flat surface and its perimeter P *. It is not the actual perimeter P of the actual elliptical shape surface, obtained by a flat plane cutting the axis of a right circular cylinder at an angle ψ. So, the question is raised as to whether this difference is immaterial to our finding, that is in other words, whether the finding about N * applies to ppp as well. In short, the answer is yes.
Of course, P is a function of the angle ψ, and put more formally:

P = f[ψ,R] (6)
Where, P is the length of the ellipse, and R is the cylinder's radius; F[ ] stands for the algebraic expression "function of". As already mentioned, P * and P are about the same for all practical purposes. This claim though should and can be demonstrated quite easily. Since the elliptical plane (that is, the plane which contains the ellipse) intersects the cylinder it follows that the diameter of the ellipse's short axis is identical to the circle's diameter. On the other hand, the ellipse's long axis is greater than the circle's diameter (but by not much in this case). To prove this, let's designate by ϵ the difference between (P * – P). By the Pythagoras ' theorem, the ellipse's longest axis must be the positive square root of the square of the circle's diameter plus the square of ϵ. Given that the square of the 158.28 (the length of the circle's diameter) is 25,052.36; to obtain an order of magnitude in the length of P equal to one meter (keeping in mind that each stone is 1.36 m in length) one would need an ϵ of 17.8 meters. Such is clearly not the case, as the height differential between the northernmost point of the tomb's exterior wall and the southernmost point is far less than that. Thus, the elliptic surface still remains extremely close to a circle, and a circle for all practical purposes. This can be verified by a casual look at Kasta Hills google earth map.
The archeological team hasn't produced for us the angle ψ, the North to South slope they announced on November 29th, 2014; thus no exact calculations of the actual length P in equation (3) can be obtained). One however inevitably wonders if theres a connection between the angle Oh discussed earlier and the angle ψ. A hint is that they are identical, another speculative statement, a conjecture one might say, which needs research. Thus, conjecture (c. 1) is:
Ψ = ω ? (7)

The slab's seamless attachment. The seal between the slabs (both horizontally and vertically) is so thin (due to the excellent work done on smoothing the surfaces of the marble slabs) it's almost invisible. However, it's there and does take some space, of course. Over a set of 365 stones, it becomes of some import. Let's call this total slits ' length ᴧ, involving N * slits, each slit obviously extending for a length of λ = ᴧ/N *. At this point one must remark at the masons ' precision in crafting each stones side, with an appropriate depth-wise angle by almost half of a degree on each side of every slab, thus fitting 365 slabs into 360 degrees ' circle (a precision which robots accomplish these days). By this construction, the architect of the monument accomplished a unique feat; each of the stones in all Rings of the perimeter wall correspond both (in a set of stunning approximations) to a day (of a year) and a degree (in the 360-degree approximate) circle. In attaining this dual function for each stone we can detect the desire of the architect to build such a huge perimeter to the tomb/temple/monument, not in seeking grandeur due to size.
The total length taken up by the slits between slabs must have been insignificant given the perimeter's length (about 497 meters using 365 slabs) but not zero. How its likely magnitude affected the tomb's exterior design will be addressed a bit more in the next section. Although extra length is required to be covered due to the actual elliptical shape of the perimeter, the area required to attach and seal all of the 365 slabs must have been compensated enough by the leverage the ellipse offered for all four rows-rings that are circling the perimeter wall. More precisely, the actual difference between P and P * must not have been such that the calculation in equation (5) was materially affected given a relatively small (l) in sealing and attachment length between slabs. However, an exact estimation of ψ would allow someone to verify this conjecture. Thus conjecture (c. 2) is:
N *[z * * + (l)] -> N *[z *] ? (8)
It implies that the N * is materially unaffected by the horizontal slit size among the clad of 365 marble stones. The magnitude = 365(l) offers an estimate of the total length taken up to seal adjacent marble stones in each Ring.

The entrance
The modular size of the entrance. We are told that the net (or clear) width inside the monument/tomb, that is the distance between the two parallel marble coverings of the side walls (internal clad, or ORTHOMARMAROSH), is approximately 4.50 meters. The tomb doesn't narrow or widen as one moves inside it, the width remaining constant in all three chambers. This width implies that the monument's entrance, leaves a perimeter length equal to 497-4.50 = 492.5 meters. This is an opening corresponding to three stone lengths plus a quarter of a stone. In daily counts, it represents three days and six hours.

The margin of error. By looking at it from a slightly different angle, the opening between the two Karyatides ' marble covered rectangular prisms (their two bases) is 4.50-2×1.38= 1.74 meters. This represents a distance of one slab (1.36 meters) plus .38 meters. The extra 38 centimeters correspond to about a quarter of a slab's length and a length approaching the x* base of the internal modulus, off only by about a few centimeters. Given that the 4.5 meters width is an approximate size given to the public by the archeological team, it is safe to argue that indeed the width of the tomb inside obeys the interior length modular size z * as well. Moreover, the extra centimeters not accounted for may provide an upper bound to the quantity mentioned earlier. Adjusting for this quantity per marble stone, the entrance would obey exactly the three days and six hours space, as discussed.

The astronomical linkage expanded. The entrance of the monument is located at a point slightly towards the SW; the exact location has not been announced. It is not known where exactly North was pointing back then, but astronomical research reveals that the North Pole (the axis of Earths rotation) has been wobbling over the centuries. For sure, 23 centuries ago the North Pole was at a slightly different position than todays northern most direction. Precisely computing the North back then, would more accurately identify the specific days of the year this entrance meant to depict, assuming that North was the beginning of the year, depicting January 1st.

Of course, different interpretations might exist, if for instance East (or West or South) were taken as the annual commencement or anchor day. Moreover, one could consider that any of the points corresponding to the ancients ' ritualistic observances (Winter and Summer Solstice, or the Spring and Fall Equinox) were the corresponding by the marble slabs starting or anchor points for the 365 days string of marble stones. So the orientation of the entrance on the current NE-SW axis could correspond to such astronomical alignment. Finally, the entrance of the monument could point towards specific Constellations or high in magnitude and brightness stars of particular import to the religious customs of the space-time under consideration, as they appear on the sky at particular dates of the year. The topic of astronomical alignments in major monuments of antiquity is a major subject of research, particularly for the Egyptian Pyramids of the Giza Plateau, see for example Anthony Fairall's treatise: http://www.antiquityofman.com/Fairall_Orion_precession.html
However a more complete treatment of this topic is left for further research. Such research must combine this entrance alignment with other symbolic components found inside the tomb, like for example the motion by the chariot in the mosaic of chamber #2. One might be motivated to imagine pivoting specific stones on the outside wall, or specific points in the cornice ' oscillatory pattern, the architect planned to erect statues corresponding to specific persons/deities of import at those particular days of the year. A public calendar of sorts.
The date and time depicted. Assuming a clockwise motion and the current North as the beginning of the calendar depicted by the 365 marble stones of the exterior wall (something which seems to be the most likely case and the simplest scenario here), the entrance does depict three days and the first six hours of that day in late June and early July. These days and hours may had been connected to some religious observances 23 centuries ago, or to the time of the year the occupant of the tomb died (or was born, or something of significance happened to his/her life). Such symbolic interpretations however, are left to the interested reader.
Conclusions.
A first and preliminary effort was undertaken to de-code this very sophisticated monumental structure. First, a modulus was produced for the tomb, which replicates precisely both the interior and the exterior marble clad of the tomb's walls. This three-dimensional modulus was shown to be 1.36 meters in length, .70 meters in depth, and .38 meters in height (although the last measure is in need of further confirmation). The grid is found to apply in both the interior's four layers of stone found in the Karyatides ' bases, and the exterior wall's six Rings of parallel and overlaying stone coverage.

Second, it was found that the Karyatides's height (2.27 meters) relative to their base ' height (1.40 meters) obeys the "golden section" rule.

Third, the central finding of this research, was the discovery that the architect of the tomb had devised an overall tomb modulus which embeds in it an astronomical constant. Through its exterior lengthwise modular manifestation the architect links the monument to the annual cycle. Specifically, four Rings of marble stone on the monument's exterior wall, each containing exactly 365 stones of marble connect this monument to the Earths heliocentric motion. This connection is achieved with an extraordinary approximation. Specifically, the architect's estimate (365.44 days) differs from the actual (365.22) by a stunning for the era in question miniscule variance. Whereas, the exterior module shown on the monument's marble clad wall was found to depict days, the interior module (through the monument's entrance) was found to depict a quarter of a day (that is, a six-hour interval). The associated symbolism in combination with the entrance orientation must be further explored.

Finally, the paper produced a conjecture (c. 2): is there is a connection between the leaning of the exterior wall by an angle Oh and the slope of the ground picked up by angle ψ? It is suggested that such connection does exist; when more data become available, it is expected that the conjecture will hold. As the tomb is positioned at an angle to the radius at the entry point, ρ, one further wonders about the connection of that angle to the two angles, Oh and ψ. The papers third and final conjecture (c. 3) is:

ρ = ω + ψ ? (9)

This monument is a treasure trove of researchable topics, like all great works of Art and Architecture. Its sheer size should not be what must attract attention to it. Rather, it was shown here, it is its sophistication that ought to matter when analyzing it. Within a broader framework, this 4th century BC monument at Amphipolis should rank high in the Worlds hierarchy of monumental Architecture. Complexity in its underlying design structure is unparalleled in the history of temples, monuments, or tombs, as this edifice seems to combine all three categories ' functions through a complex structural code: its module.

Acknowledgments. The author wishes to thank Panagiotis Petropoulos and Effie Tsilibari for translating parts of this paper into Greek and for very helpful comments.

Latest revision: 7:15 PM US EST, December 12, 2014

This paper was written during the month of November 2014. It is based on information made public as of November 29th 2014.

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Introduction.
This document mentions a discovery based on one Astronomical connection built in modular structure of apokalyfthentos Tomb-Monument recently in Amphipolis, in the northern part of Macedonia, in Greece. The monument on the Hill Kasta has a symmetry in this, much more complicated than, What a simple beginning with the "golden rule". Built-in structural constructions ,the "password" of the monument is very complicated, and this work is a first attempt to decode.

With even simple analysis of modular structure of, several themes emerge and require further study. All indicate the level of mathematics and engineering sophistication that characterises the architect who built this grave. You must possess advanced knowledge of algebra, engineering skills, imaginative architecture principles and astronomical knowledge. Such a skillful merger of conception and the technical mechanics rarely encountered in monumental architecture.
The section on complex used by the architect of the monument, both inside and outside this, the miracle of architecture and engineering needs careful analysis, and some of the built-in components and their relationships are something that must be discovered . This paper examines and identifies exactly only certain components of three-dimensional cluster of unit, the KANABOS (or grid) mathematical and not only relationships used by the architect, IE module ' length – width of, but not the height of (completely) – due to lack of information. So, the conclusions will need further verification when more data is available.
The unquestionable important symbolic aspects of all of the unit (the Metron ) not directed at only one specific meaning here, but left to the interested reader.

Some notes that need to be done at the beginning.

The monument has a complex modular (network) structure. The concept of "unit" is the key for determining the three-dimensional structure of both the unit itself but also of building . Allows us to penetrate someone to approach to the objectives of the architect in designing this edifice.

We have enough evidence from the archaeological team at the moment who can fix someone with precisely the unit length , enough data to reach the width of, but not enough to calculate the accurate implementation of all heights within the monument, with the material that has been made public. It is obvious now, as a result of this study, that the unit of length used both inside and outside of the Tomb, and acts as the cornerstone in the construction of the monument. Accurate estimation of the length of the network allows us to appreciate the aesthetic of architect, the potential symbolism, and construction of objectives.
A persistent question, Since the discovery of the Tomb, It was because the architect built a huge burial mound with perimeter 497 measures, only to House an edifice once 4,5 meters wide and about 25 measures; It becomes apparent from this study that the main objective of the architect was not so much to achieve greatness by building with such a giant in every sense monument. Instead his goal was to design a structure that will replicate the annual cycle and within it to identify a specific calendar date and time of day , likely to be associated with a major event in time ,for the person who constructed the tomb and monument-this was intended. The most likely, the ritual item of a repeated annually as a rite was the main objective of the architect.

There is a striking element is the symmetry both inside and outside the monument. However, symmetry was not the ultimate goal of the architect for the building of this structure. It was something much more complex and sophisticated than a symmetry. It was an attempt to create a forum for the annual observance of an event, looking at a specific point in the sky at a specific date and time.
The Outside ' Measure '
The approach . We are told by the archaeological team conducting the dig at Hill Kasta that perimeter of the circular (in top view, elliptical in fact) the Tomb has a length of 497 measures. Estimated perimeter length had to be placed with at least two decimal digits to access – an precision required by the construction of modular structure. However, even without the required level of accuracy, We can work constructively with this “497 measures of length” rough approximation.

Slope . There is a gradient North-South soil on the surface of the Hill taken by the perimeter wall of the Tomb. The exact slope, ψ , has not been made public. -Simple look at some photos of the marble walls of the perimeter (clad – ORTHOMARMAROSH) available leads to the conclusion that this slope is not significant in relation to the length of the perimeter.

Apparently, in a natural Hill, one cannot expect a smooth and flat surface. Equally unlikely is the fact that all the curves in the contour of a particular level in elevation (floor standing around this Hill 85 measures, on average, above sea level at present) will form perfect circles or ellipses. Nature offers us no such luxury. Engineers must have used creative means, in order to take appropriate leveled ground and ditches to achieve smooth curves ,the outline of their choice.

On top of this difficulty, the architect must provide escape routes with suitable slopes to channel water runoff, able to handle waterfall with the conditions prevailing in the rain. The manner in which this complicated operation, indicates the level of complexity that characterises the construction and architect and engineer's ability to handle and mounting a large-scale building, with such arrangement, in physical space.

The perimeter wall . Six parallel layers of masonry compose the structure of external wall, which includes six rings , resting in a ditch in the ground dug by mechanical construction. The wall follows the inclination of the soil. The ring (a) from the territory consists of limestone. The yperthesi rings (b), C, D, E and F are marble clads, covering layers of limestone, and it's all the setting in the visible part of the external perimeter wall.
The Rings (B), C, D made out of marble, which is widely used in internal and external structure of the monument and is central to this analysis: a marble slab with dimensions, in length (L) 1,36 measures, height (THE) 0,19 m, and the width (W)0,72 m the level either transverse ,during the time of limestone or vertically . The rings of marble stones b and D's end in limestone slabs behind them, exposing the length and height of the surface of the wall (i.e. a surface 1.36 x 0.19), width-width , their width (0.72). the ring C exposes the length and the width of the wall (surface 1.36 x. 72), located at the height of the (0 .19). The Upper ring formed by rings D and e , have a length of 1,36 as well as an unspecified amount and), . Above this is the ring F, as the wall molding, also,in an unspecified amount.- However, the oscillating model of the upper cornice shows a frequency by half the 1,36 modular- length (0,68 m). The rings (b), D, F is aligned and so the rings C and e, in the middle of the upper and lower surface . The archaeological team has said that the outer wall has a total height of about three meters.- However, This approach does not allow accurate assessment of the rings r and height F. The Ring (B) (ξ visible “basis” of invested marble) has no relief. The Ring C, D and e have an embossed with approximate room 3 cm at four visible sides.

All the five rings of the visible exterior wall i.e. b, (C), (D), E and F have the same length. The conclusion is that-this size this length i.e. , must be the the cornerstone of the building's section . This length is found inside the building as well as (see below).

In fact, the length, not only in the stones is repeated inside, but the pattern in cornice, and in EPISTYLIO over the caryatids (or Klodones, or Daughters, or Maenads – (What exactly represent these elements is not an issue that concerns us here)- in the booth # 1. The elongated space here and thematic motifs from the outside to the inside of the Tomb show streaming punctuates the movement and the architect the intended to attach to the monument, as evidenced by the presence everywhere of this section, the inner and outer space.

Before you take a look at the Interior of the edifice, an observation needs: by Visual inspection of photos, recognises that the outer marble wall coverage shows a slight inclination towards the top of the Hill. Doing so obviously to provide greater support to prevent soil erosion (in an artificial mound), and for reasons relating to the static, so it can better withstand the pressure from the mass of the Earth that surrounds. Show this to the vertical shear from the corner bar Oh . I have to mention it again, in relation to another corner here, This soil slope ψ .
Further, the report must be made on the entrance of the tomb and its connection with the exterior wall. In the current state of the Tomb, There is a staircase leading to the entrance, where the phrenic wall with two Sphinxes in is top . The ladder starts at the upper level of the perimeter wall. This shows that at some point the perimeter wall buried, and the ladder made of limestone when added.

Since the architect wouldn't build such a ladder (leaving unprotected the entrance from the weather, as rain, snow, Flash floods, k. l. p., and by unwanted visitors), We must conclude that at some point and then the perimeter wall and the Interior marble coated added to the grave (the Tomb may have been made in some time to even earlier time) and for some reason that is not the subject of this document, the decision by some entity was to bury the perimeter wall and the ladder.

About this work , the interesting fact is that the base of the perimeter wall and the entrance of the tomb is roughly at the same level (probably counting a slight slope to the entrance for sanitation purposes). It is also understood that when the lining of marble was completed, was in and out during the same period, both are in a spatial continuity. More details about this part of the construction of the Tomb to be published in a paper by the author.
The Interior Measure.

The base at "Caryatids" . When the two "Caryatids" had been revealed to us by the team excavating, They told us that their base was light rectangle i. 36 meters in length, 1,40 meters in height and 0,72 meters wide:

This report measures and other photographic evidence accessible to the public also occurs . Of particular importance here is the length, the measurement 1,36 m.. It should be noted, However, that all these are measurements that we were given by the archaeological group. We don't know how accurate it is, and if you have a significant digit in the third decimal level. In any case, I used here like to be exact. The basis of these two Karyatidon are the reasons why based essentially this same analysis . Provides very clear indications for the establishment (measure) used by the architect of the monument.
The base at "Caryatids" . First and foremost, even a casual glance at the above photo from the base at "Caryatids" reveals that the architect of the monument did not use the rule "golden section" and his word f, as a rule for the design of base in question. He was sure it was because of ignorance of the «chrysistomis» In fact, We know that we must know the golden rule quite well, Since he is the one who used, as we will see shortly afterwards. They claim that the architect does not intends to use here on this basis, because the architect wanted a more complex modular structure for the construction of.
Let's take a closer look on this basis where the two Caryatids have stand. Symmetry in issues concerning a comprehensive settlement in the Interior of the Tomb, will be explored very briefly later, Since the focus here in this document is the production of the unit (the whole monument ) rather than aspects of symmetry in the structure.

To calculate that each Caryatid consists of four distinct layers . I nominate from the floor well until these layers, όπως, a levels, (B), C and d levels.
(A) is made by a single marble slab, the mattress (b) consists of two marble stones, Layer (c) from a single piece of marble, and as it is also, end, a fairly thin layer d, where are the legs of Karyatidon.
The exact origins of each layer and the three dimensions in meters of stone requires from the sets that are offered to the public, to derive measurements of the various parts».
From the analysis of photographic evidence in the above reference, taken that the following analog relationships hold as regards the height of four layers»: Let's assume that h is the unit of measure for the height, associated with the height of the layer (a)- then there is that 2h is the height measure for the mattress (b), h / 2 is the equivalent measure for the layer c and h / 6 that is the layer d. Because we know that the total height is 1,40 m, It follows that

h + 2 h + h / 2 + h / 6 = 1.40 (1)

From the above we get that h = 0.38 measures. So, layer a has dimensions length (L) 1,40 measures, height (THE) 0.38 m, width (depth) (W) 0.72 m. There is a recess of about 4 cm where layer (b) is based on the height of a Layer b is 2×0.38 = 0.76 measures. The height of layer C, located just above the layer (b) is 0,19 m- While the mattress is finally in D's 0.06 m. So we find that h is the height of the internal unity . All heights are based on multiples of this measure h. We don't have a full picture of the Interior veneered, so if this measure (h = 0.38 m) It is the basis pumping for all internal structures and should be scrutinized further once more when available.

The height of Caryatids (2,27 m) is a multiple of the amount of internal unit (0,38), from 2,27 / 0,38 = 6 .

Now, We can turn our attention to the frontal time length the ingredient (given to us by the archaeological team and is estimated at just 1,36 measures) from the three-dimensional grid found on the monument. The assessment of frontal length L of these layers is straight forward as regards interested layers (a), (C) and (d) (1,40, 1,36, and 1,33 m respectively). Estimate the length of two stone surfaces» in layer b, need to find a similar relationship- by Visual inspection, and if we have defined as x frontal length of stone to right and y to the left, and (g) as the sum of the, it comes that:

x + and = 1,36 (2)

and / (x + and) = 68 (3)

By the above system of two equations to derive the dimensions of two marble surfaces from the mattress (b), as follows:

x * = 0,44 m and (c) * = 0,92 m (4)

Apparently, These frontal lengths for the two marble stones from the mattress (b) does not comply with the rule "golden section". The stone on the right side is slightly less than half the length of the other on the left – so it is clear that do not obey this rule. The reason why these two particular lengths were collected by the designer of this edifice will appear at one point below.
Golden mean . It is recalled that the "golden rule" or "golden ratio" or "golden mean" is such that, If the length and length b such that: ((A) + (B)) / A = A / B = f = 1,6180339887 … where f is an irrational number, then a and b are said to be associated with a "golden rule".

Such a link has attracted a lot of attention in both the math and the arts and Architecture in particular. But the question is, Why doesn't apply to this particular monument; And if yes, What is the length of the key “Unit” ή “the basis” (for a or b) here in this tomb; Extra, exactly how an architect plays the ratio and an indication both of mathematics and of construction and think of the architect. In this case, the architect can be achieved with approximate this at a high level for the time of.

Although both orthogonal to the bases of the mattress (b) does not comply in this particular rule, the height at Caryatids " (2,27 measures) with the total height base (1,40 measures) not obeying the rule of the golden section 2,27 / 1,40 = 1,6214 with the approach of 3 ​​/ 10 of one percent. So we know that the architect was very familiar with this rule.

If the architect of the monument wanted to use the golden rule at the headquarters at Caryatids ", then the base length of right rectangular (x) will be 0,53 m, While the base of the left rectangle (and) will be y = 1,36 – 0,53 = 0,83 m. But such is clearly not the case here . Instead, another relative was in the mind of the designer when picking these two lengths, x * and y *, as we shall see immediately

The measure . To complete the estimate of the size of the total on marble slabs of "Karyatidon» now: a marble surface-layer (H: .38 m, L: 1,40 m, width: 0,72 m) – Layer (b)- the surface of marble to the right (H: 0,76 m, L: .44 m, width: 0,68 m) and marble surface to the left (H: 0,76 m, L: 0,92 m, width: 0,68 m)- a stone layer (c) (H: .19 m, L: 1,36 m, width: 0,68 m)-End, marble surface with dimensions of mattress ((D)) D's are (THE .06 M, L: 1,33 m, width: 0,68). Marble surfaces in (layers) (B) and (c), in their exposed surfaces have an embossed with a frame around 3 cm.

The real driving force behind the construction of the building, in terms of coverage of marble, is the marble surface (c) . This dimension of the marble has been used extensively both within, but the most important ,padded on the exterior wall of. It is the stone which connects the Interior with the exterior, as the building flows from inside over abroad. The archaeological team said that the Interior is dressed the grave/Memorial and extends over abroad. This can also be controlled from the photographic material shall be made public and are available ,in the above Datum.
Let's call it z * the sum of x and c * * ((g) * = x + (c) * = 1,36 measures) stones of the mattress (b) frontal frontal length is the length and of the stone in layer c z Length * so is the modular base length of frontal, with the depth scale (or width) the length, It's about half of what (.68 m). Consequently, AUTO z * is the internal meter in length in two dimensions .

Now, the question of why the architect decides to be these two specific sizes length (0.44 m and 0,92 m) so distinctly visible on the base of «Karyatidon "becomes evident. The engineer in the human mind probably dictated the split this, given the weight of these stones. But there is also the side that the architect ,This offered the answer, Since these two lengths just depict the two sizes of unit.

It is recalled that z * = x + and * = 44 + 0,92 = 1,36 m.? and their difference and * -X * =. 92 – 0,44 = 0,38 m = h *. So, their sum depicts the frontal horizontal section, (g) *, While the dispute illustrates the height of the unit, h *. In these two relations shows his genius architect.
It could motivate someone to study the link length coefficient (1,36), the width (0,68) and height (0,38) with the actual measures used then, back in time . It is something that remains for future research. Also in future research is any link of this modular structure with marble door and the mosaic floor of the Chamber # 2. When precise measurements are made available by the archaeological group, This measure should also undergo more scrutiny. Let us return now to the exterior of the Tomb.

Back out from the grave: The Astronomical Association .

The circle and the ellipse on the perimeter wall . We now know that the outer perimeter is a real lack of- but in portrait view (i.e. as floorplan, ) is a “perfect circle " (According to the archaeological group, that has not been made available to the public the exact, digital take on projects from the website, with floor plans or something equivalent for public information ). So we will use the “perfect circle with 497 Wall perimeter measures” phrase as a flat surface (perpendicular to the axis of the) cutting right circular cylinder with RADIUS, R, of 79,14 measures or with a diameter, (2R), of 158,8 measures (provided that is and what, what they meant it, When told that the tomb is a perfect circle with perimeter 497 measures). Will set as P the real perimeter length of elliptical, so obviously: P * < P. It is noted that, the ground level represents a cross section of a cylinder far enough from being parallel to the axis of the cylinder, It is good to consider the shape of the cross-section as a "lack".

It should also be made clear that, as dimensions of the Hill, R * and p is very close to reality, and for all practical purposes, It is safe to assume that P * ≈ P . The angle to the horizontal plane (i.e., a plane perpendicular to the axis of the cylinder) This particular slope has arises ψ . Apparently, r is a function of both the p * and ψ . The actual length of the perimeter of an ellipse r is obtained by a complex function, on the basis of ψ , and the R, which is not needed here for the purposes of this document.
As has already been discussed, all the marble plaques visible on the surface of the wall have an equal length and this length must be equal to z * (that is exactly 1,36 m.) This z * his tomb is in effect the EXTERNAL FACTOR ORIZONTIOS . This section is directly related to the length of the base of the Caryatids ' and so the inside horizontal measure.

The most important finding . Since the monument are encircled around length (the circular provides perimeter p * = 497 measures) with marble slabs of this length, then the length of the perimeter (viewed as a circle with a flat surface perpendicular to the axis of the cylinder) must be (just) divided by this measure from outside. And indeed, This is with a big surprise.

If one divides the total length of this perimeter P * from the length of the external factor of z * pairnome the total number of marble plaques that are required for the total perimeter coverage toichwmatos in each slab n series *:
N * = P * / z * = 497 / 1,36 = 365,44 (5)
In fact, This number n * is outside the grid with length 0.5984 measures (.44×1.36 = 0.5984 about 60 inches in almost half a kilometer long perimeter). Could it be that this is the difference between the actual perimeter of the elliptical grave r, and the projected circular perimeter p * plus any space required for connecting and sealing of plates. However, There is much more to this length from this simple laxity.
N * It's a considerable number with an astronomical Association. We now know from accurate astronomical measurements that are 365,22 days in a year. The architect approached with n * through unity in an astronomical number of. The number of days-in-a-time produced by the architect of the monument are six hundredths of a percent (0,0006) different from the actual astronomical pot comes from the number. One can comfortably say , is an accurate estimate.

This sidereal link is quite informative, and in fact something amazing, given the age of the monument. People have constructed monumental structures obeying the daily circle, the lunar cycle and the monument built obeying an important element, This annual cycle, in a full calendar year. Here, in fact, each marble stone in the wall region corresponds to about one extent, at an approximate a circle 360 degrees.
Since the points made this observation function directly to a link that includes an astronomical number of substantial imports and by the architect has designed the unit so that it was fully aware of this connection (the chances that this N * It's a random event is next to zero) one must ask if there is something more to this finding.

Apparently, It is now time to explore the meaning and symbolism of the , further in relation to this particular monument. For example, is the location of the input material, Since the position that occupies corresponding to specific days of the year, If someone assumes that sometime on the perimeter (Let's say, the North point) corresponds to the first day of the year , If the flow of the year follows a clockwise motion ... This interpretation would like in an entrance located in the period June-July, Depending on where exactly is the entrance. Recalls in a post-late May early June, If the flow is towards the left.

This can provide some additional clues as to the intent of the architect of the Tomb, What is the purpose of the monument, and, possibly, some occasional dates in life of "occupants" of the. However, This symbolic dimension of the external structure of the Tomb will not be done here. The need to evaluate the accuracy of this astonishing finding requires you to take a closer look as to the sizes of the circle and ellipse, and their essential.

The circle and the ellipse carefully examined . In some places, We must bear in mind- Firstly, the above equation (5) It is a calculation based on vertical projection of right circular cylinder on a flat surface and perimeter P of *. It's not the actual perimeter p of the actual surface of the elliptical shape, obtained from a flat cutting surface of the shaft of a circular cylinder in a right angle ψ . So, the question arises as to whether this difference is irrelevant to our finding, in other words, If the finding about n * apply for P and. In a nutshell, the answer is Yes.

Of Course, r is a function of the angle ψ and the most typical:

P = f[ψ,R] (6)

Where, r is the length of the ellipse and R is the radius of the cylinder- F [] It symbolizes the algebraic expression ” the operation of the”. As already mentioned, R * and p is approximately the same for all practical purposes. This claim, however, and can prove quite easily. Since the elliptical plane (i.e., the layer containing the lack) intersects the cylinder indicates that the diameter of the small axis of the ellipse is identical with the diameter of the circle. From the other side, along the axis of the ellipse is greater than the diameter of a circle (but not so in this case). To prove this, Let's define by (e) the difference between (P * – R). With the theorem of Pythagoras, longer axis of the ellipse should be the positive square root of the square of the diameter of the circle and the square of the (e) . Since the square of 158.28 (the length of the diameter of the circle) is 25,052.36? take a class size of p in length equal to one meter (Bearing in mind that each stone is 1,36 m in length) you will need a (e) 17,8 measures.

This is clearly not the case, as the height difference between the northernmost point of the outer wall of the tomb and the southernmost point is much less than this. So, the elliptical surface still remains extremely close to a circle, and a circle for all practical purposes. This can be checked from a casual look on the Hill map Kasta in Google Earth.

The archaeological team has not given information to be produced for us the corner ψ , the North-South gradient announced on 29 November 2014, so can not take no accurate estimation of the actual length of P in equation (3)). One wonders though inevitably, If there is a relationship between the angle Oh discussed earlier and the angle ψ . A hint is that it is identical, Another specific purpose statement, or with a guess one could say, who needs research. So, We conjecture (C. 1):

Ψ = ω ? (7)

Smooth annexation of plaque . The sealing between the plates (horizontally and vertically) It's so thin (Thanks to very good job for smoothing of surfaces of marble slabs) It is almost invisible . However, is there and we see , of course. However, with a total of over 365 stones, but it must be done with some significance. Let's call this set with slits ' length , that includes n * slits, Each slot apparently span length λ = / N *. At this point I should point out in Masons ' accuracy in processing side of each stone, with a suitable depth-wise corner almost half of a grade on each side of each plate, So fitting 365 plates in a circle 360 degrees» (an precision robots can accomplish these days).

With the construction of this, the architect of the monument will be accomplished a unique feat, each of the stones on all perimeter wall corresponding rings of two (in a series of stunning approaches) in a day (one year) in (in 360 approximate degrees) circle. In achieving this dual function for each stone is something that can detect the architect's desire to build such a huge girth of the Tomb / Temple / Monument, not in search of greatness because of size.

The total length of which is occupied by the fissures between the plates must have been insignificant given length (about 497 measures using 365 plates) from the perimeter, but not zero. How affected likely size of the exterior design of the Tomb will be addressed a little further in the next section. If additional length is required to be covered because of the elliptical shape of the perimeter, the area that needs to connect and seal all the 365 plates must be compensated fairly by leveraging the lack is offered for all four series rings located in orbit around the perimeter wall.

More specifically, the real difference between P and P * There should be such that the calculation of the equation (5) was significantly affected a relatively small (l) seal and append length between the plates. However, accurate estimation of w would allow someone to check this conjecture. So guess (C. 2) is:
N*[z** + (l)] -> N*[z*] ? (8)

This means that the n * It is essentially unaffected by the horizontal slit between the capital size of 365 marble slabs. The size = 365 (l) provide an estimate of the total length to seal beside marble plaques on each ring.

The entrance

The modular input size . We are told that the net (or clear) width inside of the monument / Tomb, that is the distance between the two parallel in marble covers of side walls (internal lining or ORTHOMARMAROSH), It is approximately 4,50 measures. The Tomb does not limit or expand as it moves within this, the width remains constant in all three Chambers. This means that the width at the entrance of the monument, leaves a perimeter length equal to 497 – 4,50 = 492.5 measures. This is an opening that corresponds to three lengths of stone and a quarter of a stone. In the daily, represents three days and six hours.

The margin of error . By looking at this from a slightly different angle, the opening between the two marble Caryatids ' covers rectangular prisms (two bases) is 4.50-2×1.38 = 1,74 measures. This represents a distance of a plaque (1.36 measures) plus 0,38 measures. The extra 38 cm correspond to about one-quarter the length of a plaque and approaching the length x * basis of the Interior measure, Apart from only about a few inches. Since the meters wide 4.5 is an approximate size given publicly by the archaeological group, is it safe to argue that actually the width of the Tomb obey in the inside length of modular size z *, as well as. Extra, the extra inches are not represented can provide an upper bound on the amount of previously mentioned. Setting for this quantity per marble slab, admission will obey exactly three days and six hours in space, as discussed.

The astronomical link expanded The entrance of the monument is located at a point slightly to the SOUTHWEST- the exact location has not been announced. It is not known exactly where the shaft in relation to the North seemed then, but the astronomical survey reveals that the North Pole (the rotation axis of the Earth) has sway over the centuries. Definitely, before 23 centuries the North Pole was in a slightly different location than, What today's most northerly direction. Just calculate the North then, will more accurately identify the specific days of the year entry is intended to reflect, assuming that the North (side) It was the beginning of the year, reflecting on 1 January. Of Course, There may be different interpretations, If, for example, East (or West or South), taken as the annual commencement or ending of the day. Extra, one could consider some of the points that correspond to ritual ceremonies of ancient (Winter and summer solstice, or the spring and autumn the Equinox) It was the same with the marble slabs that starts for 365 days designated on marble slabs. So the input orientation in the current NE-SW axis could correspond to such astronomical alignment.

End, the entrance of the monument could be directed towards specific constellations or high in size and brightness stars special introduction to the religious rites of space-time under examination, as they appear in the sky on certain dates of the year. The topic of astronomical alignments to major monuments of antiquity is a major topic of research, especially for the Egyptian pyramids of Giza Plateau, see for example Anthony Fairall's treatise: http://www.antiquityofman.com/Fairall_Orion_precession.html

However, a fuller treatment of this topic is left for further research. This research should combine this alignment with other symbolic components found inside the Tomb, for example, the movement of the chariot in the mosaic of the Chamber # 2. One could motivate to imagine turning specific stones on the exterior wall, or in specific parts of the cornice "standard variance, the architect plans to erect statues that correspond to particular persons / deities of admission to these specific days of the year. A common calendar type.

Pictured the date and time. Assuming a clockwise motion and the stream of Cannon as the beginning of the calendar year ,portrayed by the 365 marble stones of the outer wall (something that seems to be the most likely scenario and the simplest script here), the entrance (position) It depicts three days and six hours of that day in late June and early July. These days and hours may have been connected with certain religious observances before 23 centuries, or with the time of year that the occupant of the Tomb died (or was born, or something important happened in his life / of). Such symbolic interpretations however, left to the interested reader.

Conclusions.

A first and preliminary effort paid to decode this very sophisticated monumental edifice. Firstly, a measure was produced for the grave, which accurately reproduces both the Interior and the exterior marble ,What is overlaid on the walls of the Tomb. This tri-dimensional measure is deichthike 1,36 meters in length, 0,70 meters in depth, and 0,38 meters in height (Although the latter measure has a need for further confirmation). The grid was applied both indoors in four layers of stone found at bases of Karyatidon», six Rings and the outer wall of the parallel and overlay of coverage of stone .

Secondly, It was found that the height of Karyatidon (2,27 measures) in relation to the basic "their height (1,40 measures) obey the rule «golden ratio».

Thirdly, the main conclusion of this survey, It was the discovery that the architect of the Tomb had devised a comprehensive measure to the grave that integrates into this relationship an astronomical constant. Through the external along vertebrates the event of that the architect connects the monument for the annual cycle. Specific, four rings of the marble plaque on the outside wall of the monument, each containing just 365 marble stones connects this monument with the heliocentric movement of the Earth. This connection is achieved with an excellent approach. Specific, the estimate of architect (365,44 days) differ from the actual (365,22) with an astonishing season tiny variation. That, the external drives stones that appear in from marble clad wall of the monument was found to depict days, the indoor unit (inside the entrance of the monument) found to represent a quarter of the day (i.e., a six-hour interval). The symbolism inherent in conjunction with input orientation should be further explored.

End, Here it produced is a guess (C. 2): This is that there is a link between the inclination of the outer wall of a corner Oh and slope that took her out of the corner ψ ; It is suggested that there is no such link, but when more data is available, It is expected that this possible guess proved As the tomb is placed at an angle to the RADIUS at the point of entry, ρ , one more exquisite vision about connecting those corners to the two corners, Oh and ψ . The third and last this guess work here (C3) is:
ρ = ω + ψ ? (9)

This monument is a treasure trove of research , like all great works of art and architecture. Its size should not be one that will attract attention to this monument . Instead, shown here, is the sophistication ,that should have been, meaning when accurate analysis. In a wider context, This of 4 th eg. century monument in Amphipolis should occupy a high position in the hierarchy of the world of monumental architecture. Complexity in the underlying structure of the design is unparalleled in the history of the temples, the monuments, τάφους, as this edifice seems to combine functions and the three research categories through complex structural codes to each of these categories

Last revision: 19:15 USA EST, 12 Dec 2014

This document was written during the month of November 2014. Based on information disclosed by the 29 Nov th 2014.

Dimitrios S. Dendrinos

Emeritus Professor, Faculty of architecture and urban design, the University of Kansas, Lawrence, Kansas, United States of America. In residence, in the City of Ormond Beach, Florida, USA.

ARChAIOGNWMWN

http://ellinondiktyo.blogspot.gr

Amphipolis.gr | His horses Risos

The white Horses of Risos

The most ancient and most likable of the demigods of the Thracian King was an elevation of the, the Rhesus, for whom spoke first Homer, they consider him son of Iionea and King of the Thracian who raced to help the Trojans in the Trojan war. And although, Homer doesn't tell us which part of Thrace conquer the Rhesus, But if you think that the name of his father, of Iionea, is related to the name of the ancient city Iionos, located at the mouth of the Struma, We understand easily that he thought by the Greeks that reigned in Pangeo and surrounding area.

Amphipolis.gr | Principles of Theology Ascribed (The Five Initiations)

Going back hundreds of thousands of years (When man was still in the stage of animal proanthrwpino) the man had already been instinctive knowledge of the environment, the Vast (Invisible and visible) Nature and knew from experience (as the result the necessity of survival, existential and material) various elements of nature, who watched, either embedded in more general Nature, either separate and highly.

Lived on Earth, was fed by the Earth, used water (and not just for drinking), using sunlight, the Day, for his activities and fire, poor substitute of the Sun, using the air (to breathe and later, and for other purposes), and ' diaisthanontan ' the fifth element, the ether, like the space inhabited by the higher powers, just be aware of their existence.
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People when he began manifesting, as early as the Paleolithic age, the theoretical thought, believed that the world was formed from the five elements, the invisible ether, the air, the fire, the water, the Earth. Some believed that created in the order you mention, some others have suggested other solutions…

The Orfikoi, millennia after, their own for various reasons they believed that the world was created during five huge but discrete time intervals. From the original Invisible Ether created the Fiery Spirit (the Fiery wind), After you created the Fire that formed the core of the world. After you created the Water the Fluid essence of life. End of the living water created the material World and the Earth ... Even as it became a Secular Level was and in material terms: From the ether (that is the basis of all worlds) created the material fiery spirit that concentration on material fire which was (and) the core of the Earth.

The Earth was created after the material water and finally formed the Earth on which we live still today. In other words creating repeats itself both in the invisible world, and in material macrocosm, and at the level of the land ... the same should happen for the microcosm (the Greeks began to investigate Demokritos)…

Even the man consists (metaphysically) of the five elements and materials synthesized from the five elements and materials similarly uses these items it finds in nature to survive ...

Creating well for Orpheus is Penthimeros, instead of Exaimeros as written Hebrew Bible ... more and indeed resumed with the same design in the various fields of existence of ...

Some centuries after the Orpheus philosophers (apparently drawing from the Orphic Knowledge) proposed various (some) solutions: Thales (as mentioned by Aetius) It said that: "God is the world's mind, the universe is full of demons and human, through the apoteloyntos the original item liquid is spread further divine power which can set in motion '...

Anaximander believed that infinity is the beginning of everything. The Neoplatonist Simplicius mentions the saying of Anaximander from his work "at the Course»: «Anaximander said that beginning of beings is the infinite ... that made all the heavens and the worlds that exist… And whence comes the birth of beings there exactly occurs and the dissolution in accordance with the need, Why punish and correct each other of injustice, According to the order of time "… The Anaximenes believed that the air is the beginning of everything. Hippolytus (in "the Greek") reports: "The Anaximenes said, that the inexperienced air is the fundamental principle, they come from what is born, What are born and what will be born, the gods and the divine, While the rest comes from its derivatives».
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Today Science (that of course is limited to physical reality) following Laplace he argues that some times the Sun, the planets and their satellites (they were not separated yet) constituted a large gaseous mass that ardent peristrefotane in space. Slowly this airy ardent psychotan and sympyknwnotan mass and this resulted in the increase of rotational motion and create centrifugal force.

In this way formed the Sun, the planets, the Earth. The Earth in the beginning it was a flaming ball which then as psychotan created an outer bark (that had nothing to do with the Earth as we know it). From the bowels of the earth went out huge quantities of gases, nitrogen, carbon dioxide, ammonia, methane and water vapour, I wrapped the Earth forming the first atmosphere, where they occur in millions of electrical shocks.

After torrential rains broke and the water accumulated in the pits of the Earth forming the original ocean that surrounded the dry (Pangea) Then appears and the life in the ocean (or land and Lakes, likely), that evolved into two forms, the vegetable (she breathed carbon dioxide and oxygen eliminated) and superior livestock (that breathed oxygen and carbon dioxide eliminated).

The life slowly came out of the water and flooded the Earth and at the end of some proanthrwpino species came and today's man (that would normally be called homo simian and not homo sapiens). The Pangaea slowly diverged on the known Continents are still moving (and after several million years will have completely different place in the earthly sphere)… In fact the science simply confirmed what ancient and particularly the Orfikoi.

The Five Elements (Earth, water, fire air, ether) well, not only were playing a role in the lives of people all these millennia, but also used as symbols to describe the world until, as early as the late Neolithic era, get metaphysical dimension and acquire an inner meaning (as human perception expands and deepens the understanding of the phenomenon of existence).
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These symbols will be used to describe (the most wise and experienced in human societies) the world as spiritual (and mental) event like a Graduation, from the Chaos of undetermined until the specific hardware. So reaching the historical era (here and 4, 3, millennia) the five elements (throughout the global religious tradition, and in India, and in China, and in Greece, and elsewhere) I used to describe the structure of the world.
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Orpheus from this ancient knowledge and experience and tradition drew the basic concepts to shape the image of the world, and so did and the other philosophers who followed in Greek thought:
The ether is the unknown lost in the absence of Divine.
The Air, the spirit, the Slipstream, is the Unifier Essence of everything. No attributes into everywhere, blowing where he wants, It Is true that includes all.
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The Light (Fire), the fire ,is the element that makes everything visible, identifies the shapes, Specifies the boundaries, relations and distances, and generally describes the world, the area and its activities. Is the mind, the intelligence, the cognition and sense and perception.
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Water is the "dynamoycho spirit" that takes more concrete shape and life-giving properties. Is the "plastic substance of life», the soul, that creates, replenishes and eliminates the forms (When the leaves).
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The Earth is the last item, the "container" that gathers all, the material from which the forms of the natural world. With these five elements in the material form is created (in the same class) and the material universe. This internal Data is interpreted as we said throughout the religious tradition and the five elements are symbols of global religious thought here and at least 3000 years (recorded at sacred texts). Their interpretations found in the Vedas, in Chinese texts ... in the Greek Tradition.

The 29th century before today, in Greece, It is a century of religious compositions and reforms and a titanic effort to formulate a single theological system that would join all the religious concepts of Deity. Such an effort was made by Hesiod (and although most known rather than the more profound and successful) but also from other.
This era began to dominate the perception that the Beginning of all things must be one, A God, Infinite, Transcendental, Unknown substance and over the world. Slowly Lifted as Zeus Unique Transcendental God. Zeus of religious circles and philosophers do not have any relationship with Zeus of Homer and poets (the Poetry is not Theology and aims are completely different from those of religious teaching).
Even his Theogony, Zeus is already an outdated divine form.
In parallel with the Elevation of the deity in a Transcendental Unearthly Level continues the perception of a Gonimopoio God that is in relation to the creation of.
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Between the Cosmic God and the natural world necessarily mediate the Organizational strength of Intellect (imaginary Power) and the Dynamoycho Spirit, the area of mental Causes and life-giving Activity that animates the world, embedded in the material form of the world of the senses.

Such well religious compositions trying to assimilate all human metaphysical experience and to formulate a unified theory of everything. In this composition course integrates and man, ontologika, which is identified with the Pan (as microcosm) and as a whole and in the individual components of which are just copies of cosmic.
So the cosmic (Ether, Spirit, Light, Water, Earth) Oysiwnetai of the divine (Timeless Chaos, God, Mind, Soul, World) Merges with the human (Pure Essence, Is, mind, soul, body), Refers to the Space (Heavenly World, Section, bright world of the mind and ideas, Psychic world, material world), and expressed in philosophical terms that have many reference systems, many perceptions and reading levels, and explain the phenomenon of existence from the innermost level until more abroad and from the general concept to the partial and particular.
Such a Religious Composition by Orpheus, as we will see below.

The century of religious reforms in Greece (29 centuries ago) fermentation was a century of religious perceptions, symbols and theories about the world. An attempt was made to not only mastered the universal religious thought but also provide internal and specific descriptions of the phenomenon of existence. The official theologians and poets in Greece, in Ionia (and a little later in Great Greece) work on compositions according to the traditional line are those associated with the cosmic power.

Talking about Poets like Homer and Religious Commentators like Hesiod certainly there have been major forms of global intelligentsia but stay in a foreign (fabulous) description of the world and the scholar needs to go beyond (and from the intentions maybe poets and) the text to find behind the allegorical description of some elements of Truth.

Orpheus was a completely different man. It is certain that belonged to Royal generation of Livithron, at the foot of Mount Olympus, and there was Prince (like the other big, the Gautama Gkotama, who was Prince in a small Kingdom in today's Nepal, in the foothills of the Himalayas). But his relationship with the secular powers gave him just the ability to study and follow your own path, that was not the Kingdom but the dedication to the Divine and sacred things (as the Gautama who abandoned his Kingdom to become an ascetic, Enlightened and teacher).

Orpheus was a Mystic and in principle after theologian and Mystic and Teacher. If you do not have Internal Inspiration, If he had not Experienced the Infinite God, the Chaos of God, the Timeless existence, could not be persuaded to organize religious knowledge of his time in a single composition, nor could describe (through the Initiation and mysteries) the Elevation of man As God (the Timeless Jupiter), and I certainly would not be the great Ieroyrgos that ever possessing the inner Experience is not despised foreign Worship, the teaching and Guidance of people. Orpheus was above all (like all great Initiates, the Laozi, the Buddha, Jesus later) A guide of people. According to the standard of the God of, of Bacchus, they come in front of the Procession of initiates, keeping first thyrso.

Let us remember that the eleusinian Mysteries was God himself, the ΄Iakchos, (the Sacramental Form of Dionysus) leading the procession. Orpheus, like the God of, the Bakcho, It was a guide, the Adept who went in front in the sacred circle of initiates, to unravel the mysteries of the Afterlife, and to explain in detail the processes of spiritual evolution. So did many centuries after Jesus; It was not he who lead his students into the mysteries of the Kingdom of heaven;
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Orpheus certainly had the opportunity to devote time in Mystical Theology and ekstasi Enatenisi and to elaborate the Initiatory path that leads to God, but also authored the sacred Word and to devote himself to Teaching that began slowly, with discussions with their closest friends to be extended later to other people far away from his hometown.
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Those who consider the Orpheus (either due to lack of information – imposed in the years of slavery – whether due to ideological hostility) mythical or nonexistent person (Despite the testimony of ancient writers and historical data) certainly it is prejudiced and face with disbelief what we say here. But it is a matter of logic.

That is why in Distant China, around the same time displayed teachings and explanations of the world similar, why in Distant India shows the masters of Oypanisad who speak with abstract way about the existence (Brahman, Atman, Manas, Prana, Akasha...) and why a little later (by the time of Orpheus) you will see Great Greek philosophers, like Pythagoras, the Parmenides, the Heraclitus, Plato, you will speak with philosophical (Abstract) conditions for the existence of, but excluding two centuries before Pythagoras was an equally wise man who spoke for God and the existence of; (IE just two centuries before Pythagoras Greeks were idiots pagans and their religion was the shadow theatre of Homer; You have to be paranoid, pervert to teach such Greek history ... and unfortunately this make two millennia now, the stupid and sorry state of fellow travellers).
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Orpheus and the Orphic Thought are the source of (Real) Greek religion and Philosophical Thinking. If you delete from the Orpheus Story stays without foundation all subsequent Greek thought. Cannot be explained nor Dionysian cult of Classical Athens, Neither the philosophical language of Pythagoras (for the Great future Such will devote special extended article), Neither the philosophical ideas of Plato, Neither the Universal Reason of Stoics, nor the One of Plotinus, nothing ... Thus not only the historical information (and references of important representatives of Greek thinking, like Plato and Aristotle BIOS) It is sufficient to consider the Orpheus a true face, a living Master, Real Humans and not mythical figure, but all the ideological development of Greek thought refers to a unique person, commemorates for a single man: Orpheus.

What was it that experienced Orpheus; Logically, You must have had a revelation of reality, as described centuries ago in world religious tradition: A timeless Experience of ... Like the Buddha or Jesus later.

Of Course, for millennia, most mystical conception of God is one in which the perception stands helpless without may interfere, without being able to move, to capture, to explain: the Concept of open Chaos. Not just the unknown (perception that maintains a hope of knowledge), but its Impossible to Gnwristhei, The Complete Resignation of perception. Chaos can never get into the classroom of perception. As it is for ecstatic, indoor living experience, It is something that is given as, It's real, even if you can't understand or say something about this. So the Amorphous form in which Experienced the Divine Orpheus was the open and Live This Chaos (zero, of nothingness, but Full Existence, the absence of features in the Perception). (This perception of chaos is the starting point and in other ekstatikes experiences, and other theological systems, or theories about the existence and the world, as Hesiod...).
This perception of chaos (in the Experience of Orpheus) with the Uncertainty and weakness of organization, It sucks In all the Conceptions of the divine, perceptions tend to transcend themselves and sink to zero, into the unknown, to infinity, in the Eternal (all the perceptions). So with the Mess Is the Timeless God. It's like the black hole, Without Center, Without Limits, that sucks everything. This is the Timeless Zeus.
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At the same time, however, this Bottomless Zero represents the most Complete Existence, A Sun substance Gush to the Creation. The Self-consciousness of chaos, zero is denatured at A. Thats the Phanes, the Creator God, the love of Hymns, the Zagreas (ritual Myth), Dionysus cult, the Bacchus of mysteries. Is the world spirit, the giver of life air that is born from the non-existent almost Ether, with the instantiation, with the katakathisma and the progressive evolution of perception to the Specific. In this Form of the World Spirit, the love of Hymns, the initial global power will gather all the perceptions of existence. It is the beginning and the end, the source and stuff, the True Is, the mainstay of the worlds, everything was done through this. Is the Universal Reason of subsequent philosophers, from Heraclitus and the Stoics, until the Christian philosophers. This God reason is the Model of Christ – Speech many centuries after.
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Is natural a perception of A collecting and digesting, like clean is, all the perceptions of existence. So sulfur appears to have not one but many facets. In the Form of God I Digested all the Divine Forms. He is the son of the Timeless God, is the creator, is the Gonimopoios, is the Guide, is the Redeemer. It is the essence of beings and each being individually (with the form of facet of God). Is the Sun of nature, the Solstices as Excess time and the Equinoxes as a balance between light and Darkness. Is life, animals, the bull and the deer, plants, Ivy, and the vine, and the wine. Is life itself, and celebrations, and every day of life and experiences, the life and death of ...

All refer to Him, the one God. What does it matter how I call him; Is the power of creation, the Forever Love, is the Secular Zagreas of the Mystic Worship, is the spirit of nature, the Gonimopoios Dionysus, is the Adept Bacchus, is the Ritual Iacchus mysteries, always be the One, He came from the metaphysical Zero, God's unfathomable Chaos, the image of the Invisible.
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When one (that is an Instantiation of the Zero, Emergence of the substance from scratch) Realizes himself in the context of Zero then pops up the perception of the End, the limitation and meticulous. It is this perception of finite is that creates the possibility of multiplicity and is both the realization of. So one is reflected in the very essence of infinite times. One Is A, It is all, and what special is whole A. This Holographic Universe is the world of the Cosmic Fire, of light, the Bright World of mind, the eternal world of ideas and the multiplicity.
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Any perceived – is a core Idea being, a dynamic factor that can act freely in the zero (but not at Prime Zero, only poor image in the creation and evolution). So from idea created the dynamoycho spirit, the soul, the secret Nature, the Lifegiving Cause, the Water of life, that is (the intermediate between Idea and matter and) the standard physical form.
The material form is nothing else than the implementation (through the life-giving soul) the idea, again and again in the world of material abundance, that is incomplete and impermanent, He and the forms of.
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Orpheus worked, After the Concept of open Chaos in the center of existence, After the Experience of the divine Substance, like Visionary, watching it Unfold in front of the Panorama of existence. Others before him had pave the way, were reported in the Essence of the world, and they describe the Symbols of. Orpheus was able to compose a picture, in a Single Theory, putting the Foundations of theology.
Understanding (Orpheus) that the relationship with humans is Given (the same substance) could not only to infer the evolution and the destination of man but also to the possibilities of human bythometrisei, to fasten the Steps that lead to God, through meditation and ecstasy and accurately describe the path of Initiation and the Myitiki process that transforms humans into God.
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The essence and content of Initiation were already inside the Initiatory Experience of Orpheus, erased already inside Theological vision and perceptions of for Myitikes Tiers, stages of spiritual evolution, already defined by the description of the world(as the match Orpheus in his perception): The Metaphysical Zero (the Gaping Mess, the Timeless Divine) Embracing the four lower worlds, the world of a global Spirit, the world of bright Mind and ideas, the world of soul, and the natural world.
The Zero and the inferior Tetractys (during the later Pythagorean descriptions) is the Holy Quintet of existence. There is a full match in five elements(Ether, Spirit, Fire, Living Water, Earth) that lifted to symbols within the metaphysical thinking. The elevation As God can only have Five Tiers that correspond to the sovereignty of the inferior elements of being, and the final Achievement being his Timeless Anadysi. Five Grades of initiation handed Orpheus in mysteries and Five Rungs Initiation knew the Mystics of Eleusis, centuries after Orpheus, (and not three as incorrect, from a lack of evidence of some supposedly scholars supported). How is it possible, When the worlds are Five, the elements of being is Five, the evolution of man, the Initiation, upon elevation As God not to have five Tiers;
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Any (even amateur and frivolous) scholar of religions soon realizes that the Street Myitiki of Orpheus is similar to that of other Large Initiates, of Laozi, of the Buddha, of Jesus later. It could not be otherwise. We all talk about the Same Nature, the Same Being (man), the same composition, the same evolution of being. Nobody could say something different. In fact (to talk about the higher levels of Initiation), the contemplation of the mind for which speaks the Orpheus and thoroughly analysing Pythagoras and Plato later, is nothing but the Ntyana (the four lower Ntyana) of the Buddha. And the ecstasy of Orpheus that leads us gradually under is, described as the four Sammapati of the Buddha.

And when Orpheus Emerges through the virtual world of creation in the Primordial Chaos of God, What else is this from the Nirvana of the Buddha; (the Adimioyrgito of); Yet, full match at Myitikes Tiers of Orpheus and the system of Pantazali. The contemplation of the mind is the sampratznata Samadhi and the Rapture is just the Asampratznata Samadhi. The Timeless of Orpheus is the Kaϊbalgia of Pantazali. Yet, the Christians secret, starting from the Preaching of Jesus that Felt the presence of God, and John, and after the Origen and the other fathers Eyagrio, such a system shaped prayer with their respective intellectual levels of spiritual evolution ...

The Initiation, with the general meaning of the term, It is an age-old process (more correctly processes) designed to introduce young (or anyone else) in a new, practice, social, psychological, the spiritual reality. The Initiation from adolescence to maturity, the initiation on the hunt (or occupation) It is ancient. Could not continue any knowledge otherwise. Admission to a religious group (Companies in ancient Greece)with a specific worldview and activity is an initiation.

Attendance at Ancient Schools, like Plato's Academy is also an initiation. Even today the attendance in schools is an initiation (but in a katakommatiasmeni knowledge, without real orientation).
The Initiation, beyond any theoretical elements has (Perforce), It is mainly a practical activity that must be performed to produce concrete results otherwise can't proceed to higher levels. The Purely Religious Initiation is Inner contemplation of our own Substance, associated to the characteristics of the very essence Of All, of nature, of the world.

But in order to get this full perception of reality needs to go through some process (Although in the upper layers of Contemplation every process stops seemingly and we enter into an undifferentiated Flow of perception). Such a real experiential course which transforms the consciousness and perception and our business, has a specific evolution, distinguished stage existential situations identified and (starting from the simple awareness of existence in space and arriving with the expansion of consciousness to the point to Dialyomaste in to infinity, to Become This.

The Initiation as a Path through the various spiritual levels are naturally connected with the Composition of being, with humans, with the composition. In this sense the Initiation is nothing but practical application of Mystical Experience and Theological vision is consistency.
Orpheus, Having himself Experienced the Primordial Chaos, the Timeless Divinity, the source of everything (people in his time called Zeus, He who Was, It is and will be) and having understood the whole process of creation via Divine Action (people call God and God's Son, Dionysus) and having explored their experiential worlds and having exhausted any reflection on the human entity and its evolution, wanted (like all great Masters) to Convey this Experiential Truth to other people, to Initiate the man in fact that he himself Felt, that is the essence of the whole religious tradition of his time. Why Orpheus (like all great Initiates) He was not a pioneer but a Reformer. It should be understood that humanity as a whole is progressing, like kind, not like people, or like a flock (those who have this last impression are enemies of man).
In Orphic Notion there were Five Initiations that correspond to the five worlds or in the five elements of being, or the five functions of human existence (Divinity, Is, Mind, Soul, Body).When Orpheus decided to talk about the world of the deity, didn't even theoretically speaking public (There are these things so), Neither massively. Confided in the beginning few people and slowly organized by the circle of initiates, adopted standard procedures and Initiations, the Space, the Time, the activities.

The initiation to the Orphic Theology, or to the worship of the true Deity, or to the worship of Dionysus (as you say it is the same) made from the same Master and with the presence of other typically Initiates. The Privy was entering the circle of initiates where all were equal and the Teacher stood out quite naturally with the real greatness, as a father and mentor, not as master, tactically with wisdom and not by arbitrary or violent way (as secular rulers).
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On the broadcasted Initiation, beyond Truth and practical guidance that have to do with management of human existence in the different levels of. The practice directions related not just to its external activities, but mostly the inner workings that created and, above all, the process to release the actual entity, the Consciousness of all these activities (bodily, Psychic, mental, spiritual), to solve completely the four-fold shackles at worlds and at the various levels of the worlds and Heaved As the deity. A detailed report of these practice instructions will give below (in the next article) When we talk about Orphic Initiation.

It is true that the process of Initiation rituals and rites included, use of music (that is a deep metaphysical sense), hymns to God, tributes and external acts, but never in all these exantleiotan. As this is a practical personal development Process (that leads to excess of self at the end of) the Adept ought to experience the truth and to prove the extent of achieving it with his understanding and his activity. I had someone to impose with the Knowledge and experience of his presence in the circle of Initiates, otherwise could not stand. It was a difficult case but within the human potential.
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Also the time of Initiation (and each particular Step that initiation) It was not arbitrary or random. As the divine Creation considered Circle (Once everything starts from the Timeless God and all end up Here, at the end of their evolution) Orpheus was seeing (like many others before him and many of his contemporaries) a symbol of the divine creation of the annual cycle of nature (There was a Holy Match, no identification) and «taytize» important Phases of creation with Times in the annual cycle.
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The Winter Solstice (When the Sun's apparent motion in the ecliptic is at the lowest point and throws his beams perpendicular to the Tropic of Capricorn, at a distance of 23 ° 26 ' 22 ″ South, at 22 December calendar – Christian speaking course for the northern hemisphere of the Earth, because the southern hemisphere things are upside down) is (for Orpheus) the Most sacred time of year, the a to z, where time dissolved in Anything and is reborn to begin its cycle.

So this Time connected with the Timeless and Zagrea (that is the picture of) Ki expressed later in Delphi Worship with the ceremonies of winter. The winter season belonged to Dionysus the creator (that is the Winter Sun, While the Summer period is of Apollo, the sponsor of life (that is the summer sun). For Orpheus Dionysus and Apollo is God himself (inside the circle of creation, and symbolized by the Sun in the Annual cycle of nature).
This is evidenced, beyond the testimony of Orphic and philosophers (as Aristotle) from the Delphi Worship where Two Gods Worshipped like A God Faces, of the same God. So to those who say that Orpheus adored only Dionysus or Apollo answered that Dionysus and Apollo is God himself.
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Inside this well the annual cycle of nature that is determined by the motion of the earth around the Sun and around herself the most important moments of time are the Solstices and the Equinoxes. We know of course (σήμερα) that the phenomenon of Time is due to the motion of the earth around the Sun and the tilt of Earth's axis. But even today (so you will always be) We realize that we are still on Earth and that the Sun moves around the Earth by deleting a full circle in a circadian period.
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This circular orbit is the ecliptic, that, however, is not constant but (because of the annual motion of the earth around the Sun shifted every day of the year from a little (like a celestial circle around the imaginary diameter of the equinoxes or else a diameter that joins two points on the Earth's equator that projected in the apparent ecliptic).
And to explain it more simply and more detail: At 22 December calendar of Christian (to understand those who use this calendar) the celestial circle of the ecliptic plane, or else the circumference of the noetic disk on which moves the Sun (IE the disk on which actually moves the Earth) and the disc that coincides with the equator of the Earth, whose imaginary extension is the celestial equator have difference 23 ° 26 ' 22 ″ with the ecliptic to be below the Equator (South). This Time the Sun's rays fall vertically on the Tropic of Capricorn (i.e. the inhabitants of the Tropic of Capricorn are the midday sun vertically above the – at the peak of the celestial Canopy)…

Every day that passes (due to the true motion of the earth around the Sun) the celestial circle of the ecliptic plane or disc in the region which moves the Sun lifted (to the North) and nearing the Equator (the actual extension of land and the celestial equator the Celestial Dome). Exactly at 21,22 Mar calendar disc of Christian ecliptic plane coincides with the disc of Ecuador, i.e. declination 0 °. Then the sun illuminates just as the northern and the southern hemisphere and we have the vernal equinox (equal day equal night). This time the Sun's rays fall vertically in Ecuador (i.e. the inhabitants of the Equator looking at the midday sun vertically above them – at the peak of the celestial Canopy)…

Then the disk of the ecliptic plane (continuing to the North) above the Equator and reaches the highest point in 22 in June of the Christian calendar and the two discs of the ecliptic plane and Ecuador have now cast 23 ° 26 ' 22 ″ with the ecliptic to be Ecuador's tallest now (North). This Time the Sun's rays fall vertically on the Tropic of cancer (i.e. the inhabitants of the Tropic of cancer see the midday sun vertically above the – at the peak of the celestial Canopy)…

After the disk of the ecliptic plane begins to lowers towards the Equator and at 22 Christian calendar September, When the deviation becomes again 0 ° the two disks are identical and have the autumnal Equinox ). This time the Sun's rays fall vertically again in Ecuador (i.e. the inhabitants of Ecuador see again the Sun noon vertically above them – the celestial Dome Zenith)… After the disk of the ecliptic plane is removed again, lowers to arrive again at the lowest point and the larger misalignment (South) at 22 Dec Christian calendar ...

All those who describe the realizes the resident of Northern hemisphere. In the southern hemisphere stuff is just vice versa. Who dwell between the Tropic of cancer and the Tropic of Capricorn see twice the sun spot their zenith. Those who live north of the Tropic of cancer and South of the Tropic of Capricorn does not ever see the Sun at Zenith, but looking at the higher (Once a year, in summer the) the closer it is to the Equator. As we climb towards the Poles things change.

The North Pole in winter, After the Arctic circle at latitude 66 ° 33 ' 38 '', due to the inclination of the Earth's axis is not the area for six months and more precisely it is dusk and only at the winter solstice the Sun, at the North Pole, completely lost, (While the opposite happens in the South Pole after the Antarctic Circle, in southern latitude 66 ° 33 ' 38 '', the South Pole ). After, summer (for the northern hemisphere (again due to the inclination of Earth's axis ) the area is lit for six months (While the inverse happens in South Pole).
All those described occur precisely because of the motion of the earth around the Sun and because of the divergence of the Earth's axis in relation to the disc on which actually moves, While the movements of the Sun during the day and the year is phenomenal. Nevertheless, these moves are of great importance to people's lives, on a daily and yearly basis, and so I used not only by ordinary people but also of the spiritual and religious leaders, literally and symbolically.

Orpheus (and Orfikoi) placed well for these reasons the Initiations in relation to these important Times (Solstices and Equinoxes):The period after the winter solstice is suitable to give the first Initiation on the birth, coming into the world and the sense of life. The first Initiation refers (as we said above) not only the proper settlement of external activity, but mostly the control of function of consciousness in relation to the body, who will prepare the Solution of ties with the body. Then placed and the Celebrations of spring.
The period after the vernal equinox is suitable to give the second Initiation that involves the management of mental functions (but mostly that connects the soul with the body and how it is controlled and terminated this bond). This tradition still followed many centuries later in Elefsina (After the spring committed the mysteries of Persephone in Athens with supervision of Eleusis).
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The period after the summer solstice that stands as a symbol to the winter solstice and is the Sacred Moment of the Fullness of nature, of man, of evolution, the beginning of the Eternal Return was deemed appropriate to give the third Initiation that involves Contemplation of the mind from the world and turn medially, to the unseen world of the deity.
The period after the autumnal Equinox was considered ripe for loving man in Ecstasy, i.e. in excess of skeptodiadikasias and expansion of consciousness until the Infinite God. Guide here is God himself by the name of Bacchus. This period and later in December the Winter Celebrations by the maenads of Parnassus.
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Close to the winter solstice (and essentially out of the flow of time) Orpheus has placed the most sacred Moment in human evolution, the Total Absorption of the entity to God. Then there were the fifth Initiation, Although few are even today those who can accept the full Revelation of truth. '
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So wisely placed the five Initiations during the Year and the Natural evolution of nature connected with the evolution of man to remind man that comes from God and God Ends. At the same time introduced some feasts associated both with the annual cycle of nature, and the evolution of man and the Initiations. Also assimilated Dionysiac Celebrations, even secular celebrations associated with the life of people.
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For the substance of Initiation (or Five Myisewn) We will discuss in detail in the next article.
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In Ieroyrgiko and level of each religious ritual, myitiki, the Thanksgiving activity expressed in five levels:
In God and refers to the substantive content of each activity.
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In spiritual unity represents the music, regarded as Divine Art. Music is Harmony that symplekei not equations but inequality to create a solid and comprehensive set of: a section. Orpheus was not only a great Musician but also the Music used in Worship and not only.

In Mind the Ritual lighting of the Fire, revealing the reality and the Sacred Ground named things, (The highest form of Speech is Sacred Hymn to God).
In the soul represent flowers supply. The blossoms are the flowers of life, something precious, real flowers, fruits, animal, or something else ... End the body representing the "empty hands of prayer».

These are the Five Sacred Offerings: The essence of the activity, the music, the fire and the hymns, the blossoms, and the attitude or the movement of prayer. Of course depending on the level of Initiation was changing not only the substance of the activity but also other items, music etc. to adapt to specific conditions. However in all the Initiations were using these sacred quotes, There was not a sacrament or ritual act to not have these five elements.

The Citadel of Livithron where there was Ancient Temple (Why always people were religious) Orpheus (using the temple existed, or update the, We don't know exactly) Telestirio established the mysteries of. After the death of Orpheus was Temple worship, until the physical destruction of much later by flood.

The Citadel of Livithron on the outskirts of Olympus, σήμερα. Here stood before 29 Telestirio sanctuary centuries of Orpheus, where they arose for the first time the Orphic Mysteries. The town of Livithron were b., NW. the Acropolis. Content of Initiation (the five Myisewn) We analyzed, as we said in the next article (The Orphic Initiation).
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The Orphic Mysteries as Introduced by Orpheus and maintained after lonely Mystics or later in Orpheus Orpheus Troupes, transmitted as a Holy Revelation and deeply influenced both the Delphi and the Eleusinian Cult Theology but although the reputation of Orpheus as a Great Adept and Devine was spreading in the history and society of humans, never explained as well as the time when Orpheus lived on Earth. In terms of content, Organisation and Practical Usefulness the Orphic Mysteries are something far superior than maintained and taught after people.

So slowly that knowledge dissolved into history until today, that detect traces of (and we must make superhuman efforts to Anasynthesoyme the Teaching of Orpheus). And while Orpheus was not only a real person and a great Teacher who taught and left Traces of his teaching, σήμερα, When talking about Orpheus and the teachings of many of us listen with distrust and let's say few compared with those that we explore and know, After we submit to strict control to not stray from the factual story in the realm of fantasy and myth.
Unfortunately today's Greeks after so many centuries of slavery (the Greeks Macedonians, to the Romans, the Byzantines, in Ottomans, Today Europeans Simian) have lost all contact with their historical roots, with the ideology of their ancestors and with the old perception of reality that is the Eternal Truth. Have become stowaways in history.

To make the end, closing article, that Perception of Orpheus the Timeless God who gives birth to the creator and the creation of humans and nature, the Embraces all and accepts all, and the Divine and human (προσωρινή) situation, Including them all in the cycle of evolution.

Orpheus, Although uplifted As the divine Is (the God Dionysus) and the Timeless and broadened his perception to infinity, There has never been a reclusive mystic who rejects the world. The opposite. Accepts the life and the world and even the honors. How though; Guided by the Holy life builds Knowledge within the circle of divine evolution and transforms into a path of God in life, in the world back to God.

So all find their place. The man has to live the life with Knowledge and again with Knowledge required, When the time comes, to leave the life, to Return to the source of. Orpheus has never been an enemy of life and of the world and the body, όπως (incorrect) they say some fools. Though it considers the body soul's grave (as taught and Pythagoras and Plato, αργότερα) It was only when the man completely lismonoyse the Divine origin and lose the eternal destination of the, He is to return to God.
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This is the reason (This perception) that Orpheus not only worshiped the annual cycle of nature and the Solstices and Equinoxes in which found signs of Divine Evolution but also accept fully foreign Dionysian Worship as one more way of approaching God and set Feasts of winter, of spring, summer and autumn, Celebrations made after Model officially established in classical Athens.
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Orpheus was an accomplished man who At all levels of human evolution, every year (within the annual cycle), in all his life, teaching people to live and they entirely, the entire route, from God (from birth)on completion in life in the world, and life in the world (through the Initiation) back to God. Only when the man made the entire journey could be accomplished. Like to have those who followed this path of evolution was most numerous in ancient Times than today in the "civilized world".
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Orpheus does not only adored the Timeless Jupiter, I adored the winter Zagrea, but Dionysus and Apollo spring summer, and the autumn Bakcho. Adored God in every aspect of, lived the life in every manifestation in the Light of knowledge, on the path of Virtue, in the Eternal Abode of fully Fulfilling each destination.
This was the Orpheus! How not to feel no respect but AWE, for such a big Man; The least we can do is be humble students of.
Costas Prokopiou

Astrolabe: A computer thousands of years

THE Astrolabe It is an ancient tool. Created before more than 2000 years, When people believed that the Earth is the center of the universe. Many claim that it is the “first computer” that ever existed, fact that, of course, disputed, mainly because of the Antikythera mechanism. But in any case, the astrolaboi is Mystery objects and sublime beauty.

In what were, though, a astrolabe; First and foremost was problem-solving tool. Calculate, for example, for the sake of the hour in the day, in accordance with the position of the Sun and stars in the sky. As in a computer, received data so that it can then give data. An astrolabe was, usually, made of copper and had a diameter of 15 cm – Although there were several larger.

In front of astrolaboy is ' painted ' the sky, on the basis of the 20 more bright stars. One of the first questions that they had to "answer" the astrolaboi for their usefulness was: If our forefathers believed that the universe was in the center of the Earth, How could I give the astrolabe components properly if, apparently, our solar system has been at the center of the Sun;

Yet our ancestors knew the relative sizes with the Earth and the Sun, but the distances between them. According to what we can see with our eyes, There is no difference between a heliocentric system or a system that would have been at the center of the Earth, at least as far,What about math.

The moving parts of the regulated astrolaboy in a specific time and then, on the face of the instrument, It appeared the map of the sky at that time. What is the usefulness; Many astronomical problems could be solved with a astrolabo. From what time it is, as we wrote earlier, until when will rose or I was setting the Sun. With the astrolabo could also someone bring. For Muslims scholars, This body was valuable because it could calculate the direction in which their sacred city, the Mecca and pray.

The origin of the, like other sciences, takes us back to classical Greece. We know that the Apollonius studied the view with the least astrolabo two hundred years before the birth of Christ. The theory behind the organ, developed even more, αργότερα, from the Hipparchus, who was born in Nice of Asia minor. All studies of Hipparchus – around 180 e.g.. – out on the island of Rhodes where he lived, and at the same time helped to development of trigonometry.

But when the theory the astrolaboy was Act; When IE found a real astrolabe in human hand; The first mention of an institution with the name astrolabe made in his works Marcus Vitruvius Pollio He died in 26 e.g.. and he described a clock in Alexandria, which had a rotating field of stars behind a metal frame.

Despite the fact that there is no proof, the Claudius Ptolemy (who reportedly died in 168 a.d.), certainly hinted in his writings (from his base in Alexandria), He had in his possession an instrument similar to the ones we recognize today, as can be seen from the descriptions of the geometry of the Earth-Sun system, which is used in the design of astrolaboy. Most historians of science of astronomy looking at the date 150 a.d. as a realistic fair evaluation for the construction of first astrolaboy.

Times are changing. Again, in Alexandria, almost three centuries after the Ptolemaeus, one “paganistria” woman mathematician and philosopher, the Hypatia, will be blamed by the Christian community of the city for Satanic rituals that include (inter alia) and astrolaboys. The mob attacked the Hypatia, the raped and ultimately ran the 415 a.d. A student of, the Theon of Alexandria, left behind copious notes about using astrolaboy but its use in the West for nearly a thousand years is nearing the end of.

It is not surprising that after the death of Ipatias, Europe lost astrolabo, After the fall of The Roman Empire, When posthaste went for the period of the story called Middle ages. A large part of the Hellenistic knowledge was lost to Western Europe, If, for the population, anything related to the relative technology, be considered “Pagan”. However, maintained and kept alive in the Islamic world, where there are multiple items from the use and development of.

The astrolabe and the technology will return to Europe, through The Arabs in Andalusia. Many historians argue that without the Islamists in Spain, the Renaissance you might as well not have happened ever. It is true that the ideas of the al-Andalus had spread throughout Europe and in the 12th century, many Western Europeans intellectuals gathered in places like Córdoba, that was considered as the center of “lost knowledge“. Many of the old Greek texts, that were not anywhere in Europe, they were translated into Arabic and taught in these knowledge spaces again. In these “educational centers” Western Europeans translated again into Latin and the astrolabe xanaegine known in most of the Western world.

Although the astrolabe was replaced by more accurate and specialized equipment in mid 17th century, used even today in astronomy, especially for educational purposes. The astrolaboi is not only respected for objects is their story, but also for their potential. Much more though, the astrolaboi are valued today as ancient instruments of astronomy for the magic and beauty.

Sources: Kuriositas, Wikipedia

http://www.digitallife.gr

Amphipolis.gr | H the Manteioy radiation of Delphi

The role of the Delphic Oracle in the ancient world were multidimensional. By the end of the 9th century. e.g.. at least, shown the first signs of the worship of Apollo at Delphi and the start of the divination process, until the 4th century. a.d., given the well-known, ultimate, symbolic pseydochrismos to the Emperor Julian, For more than 1.200 years, the Delphi Oracle issued oracles and privately and City-States, influencing, as no other institution, the entire small and great ancient Greek history.

The great importance of the Oracle in the ancient world can be understood from the fact that from the 615 delfikoys our oracles have survived, the 73, i.e. percentage 12%, refer to the establishment of colonies, the 130, i.e. 21%, is political content and 185, i.e. 31%, public religious content is. From the total of oracles, the 388, i.e. the 64%, related topics directly related to the course of ancient Greek history.

Of Course, the influence of epikoille from season to season. Initially, the radiation was limited. The divination worship should even existed before the "arrival" of Apollo, and maybe that was the reason for which this God "settled" in Delphi. The divination process took place in a cave (antron), He had people's character and had not yet come under the control of State power. However, have found early votive offerings in the sanctuary, which, Apart from the main Greece, come from more distant regions, όπως, e.g., from Crete and Cyprus, and are indications for early dispersal of reputation of the Oracle.

Divination and colonization

The Oracle's reputation grew significantly with the role played by the great Greek colonization. Already by the middle of the 8th century. the conquest of the sea routes, trade, but mostly the major social and political problems created in Greek cities between warring aristocratic genera, led to the creation of colonies on the coast of the Mediterranean. For the colonization and specifically for sites that directed the colonists, for heads of every mission, on the chances of success of the project etc.. always asking the Oracle, whose contribution was instrumental.

Of course, the view that the Oracle had knowledge of the situation and even remote areas throughout the Mediterranean and could thus directs the wave of colonization is no longer accepted by the research. Today it is believed that all the preparatory work to send a colony had concerned themselves do City-States and had put these items in advance at the disposal of the priests. In this way the Oracle was under the auspices of Apollo and, of course, the decision covering the divine authority became more readily accepted by all, boylomenoys and non-. Thus, Delphi not only gave vent in stifling conditions that point were created mainly in Greece, but they created and important ties to the new colonies, making pole great influence throughout the Greek world.

Oracle and international relations

During the 7th and 6th BC. αι., so the biggest financial, social and political development of Greek city-States, continued and further develops the role of Delphi and Oracle. The information of Herodotus for oracles given to Kings non-English sites, as the Midas of Phrygia, the Gygis and the Croesus of Lydia and the Amasis of Egypt, show enlargement of Oracle's radiation all over the then known world. Although that the authenticity of these oracles is often challenged, the offer valued anathimatwn of the rulers of these Delphi indicates at least attempt to associate the positive opinion of the Oracle, but all the Greeks in their political designs.

The connection of the sanctuary with the amphictyony of cities of Thessaly and Central Greece, that was the 7th or 6th century. e.g., allowed Delphi to emerge on the national political centre. So, very often conflicting flocked to the Pythia to resolve their differences, giving the possibility to the Oracle to intervene as an arbitrator in several disputes between city-States, phenomenon that occurs for the first time in the history of civilization. Also, often asking if I had to start a campaign, If it was better to make peace, How could avoid the suffering of a war or a catastrophic disaster. In this way the Oracle managed to plays an important role in the politics of ancient Greece, mainly from the 6th to the 4th century. e.g..

Oracle and internal politics

Judging by the large number of LDS religious content, We believe that a common way for Oracle's intervention in the internal affairs of City-States were the decisions related to the establishment of new cults. The many relevant questions to the Pythia the cause usually several catastrophic events, as epidemics, drought, bad years for crops and animals, etc.. Apollo advised then what gods or heroes to honor, what old forgotten cult to restore, whom to contact to the katharei from the defilement caused by bad.

But more important was the role of manteiwn in the formation and development of legislation and of modes in ancient Greek city-States, with the support provided by, in almost all cases, in innovations that gradually led to the conquest of the Republic. We know that Delphi asked for the adoption of the clause "Lykourgou», that laid the foundations of the Spartan Constitution, as well as the laws of Solon, that brought reconciliation between warring political groups in Athens in the early 6th century. e.g..

Even, the Oracle clearly contributed to the establishment of Athenian democracy, causing the Spartan military assistance on the side of Cleisthenes. And immediately after, When cleisthenes attempted to redistribute the social body with the creation of ten new Athenian tribes, measure will certainly face many reactions on the part of the aristocrats, use again the help of Oracle: Sent to Delphi directory with names 50 ή 100 mythical heroes of Athens, to pick out the Pythia ten, to onomatizontan the new races. The positive response of the priesthood are automatically declared and acceptance of innovation from God, and thereby drastically limiting any potential reactions from the people affected.

In essence, i.e., politicians are not asking for anything other than praise of Apollo in their decisions, which were thereby under divine auspices and had so great chances to be implemented without substantive reactions. That the Oracle had generally positive attitudes towards innovative proposals was mainly due to the weighting of many and diverse factors that affect every time his decision. But there was another criterion, that, fixed always, govern the decisions of the Oracle of Delphi:

Oracle and moral teaching

One of the basic principles of the Oracle was the constant attempt to imerepsei the morals of the people, and on a personal and collective level. And this was one of the greatest contributions of ekpolitistikes, that gradually led to the conquest of ancient Greek humanity.

On a personal level, This was achieved with the persistent Oracle's teaching that the murder was not need to be cleansed again with the blood of the murderer but also with other, milder and anthrwpinoteroys ways, as the sacrifice of an animal, the submission of the offender in some ceremonies, etc. Cathar¬TIC. If you think that the Cretan traditional vendettas and survived until very recently, We can easily realize the magnitude of this morality instruction of Delphi in such an early period.

This perception for the calming of passions, the humanizing of morals and the control of violent reactions now in doctrinal teaching authority of all of the sanctuary and became a fundamental element in the decisions of the. For’ This all oracles represent tame human reason, that expresses the moral teaching apollwneia. This explicitly stated in condensed that was written by the 6th century already. on the walls of the Pronaos of the Temple of Apollo and considered in retrospect as quotations of seven wise men. The most famous of these was the ' Agan ' zero, i.e. not done anything during the’ excessive, and «know thyself», i.e. trying everyone to know himself. With the first saying, God was advising people and States to bring the measure, IE moderation and wisdom, as criteria in their decisions, teaching them to be aware of the limits that must not exceed in life decisions, Why were to become ybristes. And, of course, the best way to learn the limitations inherent in the second saying, in self-knowledge, that leads to awareness of personal responsibility and choice of conscious life.

In the Central, Therefore, point of teaching apollwneias, expressed through the Oracle and oracles, they stand two basikotates concepts of ancient Greek wisdom, the measure and self-knowledge, that, not random, simultaneously and are two of the fundamental principles throughout the course of the human race.

Despite years of research and thousands of pages have been written on the subject, It is not easy to answer very clearly about what just took place in Delphi. The views of researchers vary between two extremes: In a are absolute realistic, They claim that the entire process was nothing but a sophisticated business that exploit the ignorance, the gullibility and bias of the ancients. To apply this, requires universal stupidity of the Greeks, as features the Xr. Karouzos, something which is not certified by other phenomena and actions of the ancient world. At the other extreme are the followers of esoteric, I think that was really Pythies mediums (Psychics), that having the ability to communicate with the "other side", could and somehow predict the future. The truth, as in all things, should be located somewhere in the Middle. And it will try to approach the following, citing a series of data, they should take account of anyone who would like to approach the phenomenon.

The ancient world lived in an atmosphere of superstition and had great thirst, regardless of educational level, for specific guidance either on daily problems or major historic decisions. In ancient Greek religion were no sacred scriptures, όπως, e.g., the Bible in Judaism, where to is expressed the will of the divine and the basic principles of life. The priests of the Olympians gods did not give advice nor listening to confessions. It was solely responsible for the performance of sacrificial rites and other. So, the States or the people constantly sought guidance from the gods through divination and, Consequently, the oracles were the natural receptors of agony and of people but also of the cities – States for help.

The Pythia, the woman who was the median between God and believers, It wasn't random. It must have been an oversensitive creature, He had the ability to kataliptikis state pride spill over alienation, not only believing that communicates with God but persuading others for’ This. Probably the first Pythies or any particular woman of Delphi had the charisma that, which created the first rumor of the Oracle. Besides, the selection of Pythiwn from the priesthood should be related to their faith and their dedication to the worship of Apollo, for’ It was only from the surrounding area. The population there will be prowled in an atmosphere of extreme respect for God. The certainty that the Apollo considered the future course of exquisite Pythia would affect the psychology of some women, cultivating a kind of predisposition for the conquest of the axiom. It is not unlikely that even, for the selection of new Pythias to follow a process like that of choosing a religious leader, e.g.. the new Dalai Lama in Tibetan religion. To choose a small girl, that grew with the necessary theoretical and practical teaching, so it can worthily to take service in the temple, just died the previous Priestess.

The priesthood of Delphi, who did the final recording and composition of oracles, It consisted of skilled and experienced people. Plutarch, priest at Delphi the 2nd a.d.. αι., that's the level we know directly from his writings, It was not an isolated case. The priests should be held even knowledge of Psychology for personal affairs, While for the oracles mentioned in remote areas (e.g.. colonization) and answers to international issues, You should know the mythology and history of each place, as well as the geographic, political and social conditions. Probably also informed in advance by the parties for matters not knew.

Important role in divination process were playing and the consuls. They were residents of Delphi and functioned as representatives of specific cities, having the task to guide the pilgrims and to assist them in all phases of the divination process. There is no doubt that when their promiscuity in Delphi stakeholders will discreetly by the consuls anakrinontan, that could draw so information about their condition, the problem that the employed, etc.. All these were channelled to priests, who will certainly take account of them in the final drafting of the Oracle.

The oracles were usually too general and amfisimoi, leaving much room for interpretation. The priests had long experience in the art of indefinite, grifwdoys, contradictory, even drafting of reasons manifold of Pythias. Usually these oracles were in need of further interpretation, task for which the chrismoliptes, Once returned to their homeland, flocked to local chrismologoys and exigites.

Complaints of believers that God deceived with the ' dark ' and dysermineyta words of, out many of the ancient historians. But in the end God will always prove true, because in the end it was a different interpretation of’ It was originally believed the manteyomenos. So, the error didn't ever attributed to God, but people who had misinterpreted his words. This may not satisfy the person concerned but of course eventually become believable from the very world.

End, even if, Nonetheless, the oracles proved to be wrong, the priesthood or the local chrismologoi were pseydochrismoys or mythical events with which they were trying to give a convincing explanation for divination response of Pythias. This is the oracles who have termed ysteromanteies or retrospective prophecy, phenomenon common, Judging from the plethora throughout ancient literature.

However, it is undeniable and it follows from all of the sources mentioned in the subject, at least during the archaic and classical times, the importance and prestige of oracles in life and the States and people, from the most aploϊkoys to the most pepaideymenoys. This was of course the result of deep faith in the presence of God and the truth of his words. This perception, as well as the belief that people easily and immediately understand the will of the gods, It was to protect the reputation of the Oracle and moments of failure. Heraclitus here gives us the key to explaining this unwavering faith of ancient to the oracles of Apollo: "The worst of the manteion esti ἄnax volume in Delfois, oyte hides ἀlla saith oyte means "/ The King has been the Oracle of Delphi speaks clearly neither hides nor· only show signs. The problem lies, as in all seasons, the fact that those who need to understand the divine signs aren't gods, but people.

Panos Balabanis
If. Professor of archaeology, University of Athens

http://www.ekivolos.gr

Defining beauty: the Body in Ancient Greek Art at the British Museum gives visitors quite an eyeful

The Greek physique is the subject of a new British Museum show, here are some of the ravishing highlights

From fitness magazines to dating apps, you don't have to look far for evidence of our modern society's obsession with the body beautiful. But for all the think-piece chatter, this veneration of the toned and chiseled is hardlya 21st-century phenomenon: get a load of those Ancient Greeks, as you can at the British Museum's spring blockbuster exhibition Defining Beauty.

Bringing together around 150 pieces from the Museum's own collections and beyond, it will show how, from the fifth century BC on, Greek sculptors revolutionised the representation of the human form. Channelling the humanism that was at the core of the new Athenian democracy – the idea, as Protagoras said, that "man was the measure of all things" – they sought to celebrate the human form by depicting it in a radically naturalistic but idealised state.

And in doing so, lost the clothes, of course: the Greeks ' attitude towards naked male flesh, at least, was "exceptional and unique" within the ancient world, as curator Ian Jenkins points out. Rather than maintain the traditional associations of nakedness with shame and vulnerability, they re-conceived it as heroic. "When a young man took off his clothes in the gymnasium, he wore the uniform of the righteous,"says Jenkins.

Indeed, if todays body-beautiful culture seems predicated on envy and aspiration, the exhibition's marble, bronze and terracotta specimens will leave visitors in rather more sublime a state, hopes Jenkins. "The Greeks placed man at the centre [of their world] and elevated him to be uniquely self-determining... and the body is the illustration of that conviction... I want [people] to come out feeling more intelligent and beautiful than when they went in,"he says.

And if thats not incentive enough, then here, as an appetite-whetter, are six of Jenkins's pulchritudinous highlights:

1) Figure of a River God, (circa 438-432BC) – one of the Parthenon Sculptures or ' Elgin Marbles '

Figure of a river god, one of the ‘Elgin Marbles’

Figure of a river god, one of the ' Elgin Marbles ' (British Museum)
I have put this first among the six, because it is a Greek original; many of the others are Roman copies. It comes from the west pediment of the Parthenon, and is thought to represent the river Ilissos. To get a figure to fit the space of a pediment's raking cornice, you have to make it miniature or have it recline, and once you've got the figure to lie, it becomes a good subject for representing water, as it "flows" into the corner. The piece has about it that shifting indefinable quality of breathing vitality; cold marble is made lissom and languid by a process of almost magical alchemy and turned into warm flesh and flowing drapery, which is then converted again into water.

2) Bronze statuette of Zeus (1st-2nd century AD)

A bronze statuette of Zeus

A bronze statuette of Zeus (British Museum)
This representation of the great Lord Olympus, some 20cm high, is an extraordinary piece: macho, commanding, erotically inspiring, all the things that the male body can be. It came into the British Museum collection in the mid 19th century having been in the collection of Dominique Vivant Denon, the first director of the Louvre. It is the quality of the piece that is so remarkable: as a French commentator said at the end of the 19th century, one could imagine in this statue that it were a colossus: it has such a major impact on the eye and when you look at it close up, it looks as though the detail could only be achieved on something of a much greater scale.

3) Aphrodite crouching at her bath, aka Lely's Venus (2nd century AD)

‘Lely’s Venus’ a Roman copy of the lost Greek original

'Lely's Venus ' a Roman copy of the lost Greek original (Royal Collection Trust/Her Majesty Queen Elizabeth II 2015)
She's a truly exceptional piece of carving and composition who represents the danger of getting too close to goddesses: the idea is that you approach her from behind and you see her broad flat back, her head looking forcefully down over her right shoulder, and her right arm reaching over her left shoulder and seeming to play with our attention and beckon us to move closer. So we do first a quarter turn, and then a three-quarter turn, but finally our expectations are denied because we do not get an intimate view of her sexual parts and instead what we get is an intimidating stare. A piece that seems at first welcoming is in fact, very threatening.

4) Marble statue of a boy athlete, aka the Westmacott Athlete (1st century AD)

The ‘Westmacott Athlete’

The ' Westmacott Athlete ' (British Museum)
This representation of a young athlete fulfils an idea of the beautiful male athletic body that is much spoken of in texts of the time. He is the epitome of youth: standing firm but looking away from us demurely. This is a copy of a lost Greek original from around the time of Socrates, and I like to think of him as from Plato's Charmides, a dialogue in which a beautiful boy is admired and interrogated by Socrates, who determines that he is not only beautiful but morally sound: he is drawn even more to him because he demonstrates "charis" or grace. You can also see here how the sexuality of the athletic nude is reduced by the downsizing of the genitals – and theres no thrusting as you find with the goal-scoring footballers of today.

5) Statuette of a veiled and masked dancer, aka the Baker Dancer (3rd-2nd century BC)

‘The Baker Dancer’

' The Baker Dancer ' (British Museum)
This is an object which I first fell in love with when I went to The Met in New York aged 24. It's a virtuoso, almost dazzling display of modelling, first of all in clay and then cast in bronze, of a female dancer using her drapery to suggest the body beneath, which she's clearly very proud of. It's a great example of the use of drapery as sexual innuendo by sculptors in a society where the depiction of the female body was more problematic than the male.

6) The Belvedere Torso (1st century BC to 1st century AD)

The ‘Belvedere Torso’

The ' Belvedere Torso ' (British Museum)
It is a privilege to have this on loan from the Vatican; it's the first time it has travelled to the UK. This piece was much praised by Michelangelo, and inspired The Creation of Adam; when asked by the Pope to restore it, he refused on the grounds it was an inimitable work of art which, though broken, possessed the ideal principles of Greek sculpture. I think it's probably a representation of Hercules, after his labours, awaiting divinity, though there are a few different theories – there is a suggestion that he's Ajax – and what is so remarkable about it is the articulation of the different planes of the body; it's like a cubist painting by Picasso.

' Defining beauty: the Body in Ancient Greek Art ' runs at the British Museum from Thurs to 5 July, sponsored by Julius Baer (britishmuseum.org)

http://www.independent.co.uk

Amphipolis.gr | Because the ancients were putting water in their wine

Take-it / Pixabay

Our ancestors, written by m. (A). Tiberius, rarely drank the wine "akraton". The mix of their secured with water, In addition to mental clarity and cooling beverage

Often, and particularly now in the summer, become a recipient queries relating to whether the ancient Greeks had substitutes for existing refrigerators and even if they could they start cooling as the various drinks. In both questions the answer is positive. However even the most brief their development requires an area that exceeds the limited space of a epifyllidas.

So I will confine myself to the second question, epifylassomenos in another, I also hope summer, epifyllida to deal with the first. As it known, the first’ drink par excellence of the ancient Greeks was the "divine wine". Men, women and children geyontan the divine drink and especially the first, they were chatting and interminable hours they talked every day on andrwnes drinking wine. The participants at these krasokatanyxeis don't usually lose their clarity of mind because the wine consumed were watered-down. Rare, and for very specific purposes, the ancient Greeks drank wine its, «wine» akraton.

The blending of wine with water was done in large wide mouthed vases, known as craters, and the usual proportion was three parts water to one wine. This analogy suggests and Hesiod, the rural poet, There are however written testimonies that speak of mix with water in a larger proportion. This dominance of water was that prevented many unpleasant situations for drinkers. Features are the words that puts the comic poet Alexis (42nd-3rd century. e.g.) in the mouth of Solon: "Already from the carts the sell (the wine) watered-down, not of course to earn more, But why provide for buyers, have some wine after the head light» (translated by. M. Kopidaki).

The water used for the thinning of wine took care to come from ' pagan ' skiaran (source), from "krinin aporryton" or aenaon and from "pit psychron". So along with the mix of their ancient wine achieved at the same time and cooling. Very widespread practice was to use water from snow melting, which, as we all know, the sustained even in summer and bagged. However they had invented and special ways of wine cooling. Around the middle of the 6th century. e.g.. devised a crock special construction that allowed cooling of wine and keeping it cold as he was stored in large vases stenostoma, in amphoras, before it moved to craters. More specifically constructed a special type of amphora with Hallmark duplicate of walls. With the help of internal walls created the first’ space par excellence of the vase, in which weeping, from the mouth of, wine. The space formed by the outer walls and surrounded the Interior was filled with the help of a prochois who stood at the top with cold water or snow. Thus successful permanent cooling of wine, After easily could renew the coolant, When this melted and was already boiling, with fresh. Through a single hole located at the bottom of the vessel shut the hot water and then, sfragizontas the, throw in the exterior space of fresh snow or cold water. Such vessels, known to archaeologists as amphoras – freezers, built in the second half of the 6th century. e.g.. in Athens, but in another part of the ancient Greek world, probably in Reggio Calabria of Magna Graecia, in n. Italy. Similar construction details that successful wine cooling fluid and generally we meet sporadically in other oinofora vessels of the ancient Greeks, e.g.. in old.

In the third quarter of the 6th century. e.g.. Athenians kerameis found another way wine cooling that served the needs of symposiastwn. The previous, you just described, require rapid consumption of wine from the moment it was passing from the amphora – freezer in the crater. But if the rate of consumption was slow, then the wine inside the crater would lose the freshness of. This created the need to invent another way that would ensure permanent cooling of wine. I.e., When I filled the wine glasses of ancient Merrymakers, known primarily as a cups, It should be still cold or cool. Coined so a feature manitaroschimo vase, which, Once filled with wine, placed inside the crater was filled with cold water or snow. A successful way of cooling which reminds him with whom today we maintain cold champagne or a bottle of wine as the place inside in a trough containing ice cubes. The wine obtained from the manitaroschimo vase stenostomo, freezer, as it was called in antiquity, with the help of a basket that had long handle. The container that the ancients called arytaina or kyatho. It is very likely that the wine in these was its freezers, so the araiwma of was done in retrospect, within the same wine glasses, with cold water that brought in a pitcher, the ancient jug. Etsi, Besides mixing of wine, successful at the same time and better cooling of.

That manitaroschimoi freezers, who with the tall leg and inflatable body "floating" inside the cold water (or in the snow) of the crater, wine is today contained certain. Apart from some related performances, the witness and three distinctive vases made relatively recently known in research. It is basically three craters that are embedded inside a freezer. I.e., crater and condenser are in these cases a single construction set and for’ This blood vessels these call craters – freezers. At the bottom of the bearing spout, whose presence is justified only if we accept that through this away the warm water of the vase anymore, When you renew the coolant material. Therefore the wine required must be located in the freezer vessels;. Furthermore, There is no doubt that the vessels that had function similar to that of amphorae – freezers we saw above. Cooling way just described has been in use for 80 years and more specifically by the 530 as the 460/50 e.g..

However the craters – freezers do not seem to have been particularly frequent in antiquity. Sporadically occur in other seasons, e.g.. one found in Mycenaean Tiryns and dated to the 13th century. e.g.. The scarcity of them must be due to the fact that the ancients prefer a little more red wine that does not require special cooling. But especially in that, as I said above, water with which were the wine took care to be "frozen" so that it doesn't require any care for further cooling of the divine this drink.

Mr. Michael S. Tiberius is Professor of Classical Archaeology at the Aristotle University of Thessaloniki.

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