PowerPoint Presentation on Teaching Greek Manuscripts in the Greek Parochial Schools of the the US through Arts & Crafts and Technology

by Alexander Colombos, CRC, MA, MPS, MA (Ed)

(see full bio below)

PowerPoint Presentation in the 1st Symposium of Greek Language Education by Prometheus Greek Teachers Association of New York, where I have the honor to be its Secretary General and Director of Technology/Webmaster. It was done in Greek. The event took place on Sunday February 17, 2019 at the school library of St Demetrios Greek Orthodox Church School in Astoria, NY. The topic was "How to learn history and Greek by creating an ancient manuscript".

In other words, teaching the evolution of Greek language, writing, and the alphabet from prehistory to the present is crucial. It's important to make a distinction between language and writing. For instance, prehistoric scripts, such as Linear B were proved to be Greek. Also, there are many serious scholars who propose that Cretan hieroglyphics and Linear A are Greek, as well. The Greek alphabet was not always as we know it today. Lowercase was used after the 9 century AD. Some letters were added and others were removed form the Greek alphabet by Euclid, not to be confused with the well-know mathematician, as he was an Athenian Archon of 4th century BC, hence the Euclidean Alphabet. Errors in inscriptions and vases dating before the Euclidean Alphabet prove that the Erasmic or Erasmian pronounced of ancient/Classical Greek is artificial invented by Erasmus, as he says in his book that no one reads and not the real pronunciation of ancient Greeks.

This lecture was also about teaching not just the primary sources, but even directly the archaeological objects of the primary sources (e.g. illuminated manuscripts, codices, parchments, papyri, etc.) in the Greek Parochial Schools of the US and of course the same should apply in Greece, Cyprus, the US and all over the world as the best way of learning history with accuracy and authenticity. Taking into consideration the Greek national crisis, it's pivotal to make students aware of the Greek National Issues (e.g. The Aegean, N. Epirus, E. Thrace, Asia Minor Coastline and Macedonia are all Greece, not just Greek). Also, neopagan propaganda is another issue. In fact, recent studies show that reuse is the number 1 reason for the destruction of many Greek manuscripts as well as ancient Greek buildings and works of art and it still is. Marble was and still is used for building materials and papyri and parchments for writing were used for writing on the top new Byzantine hymns and sermons while there was an abundance of copies of all different types of ancient Greek literature. And that is because thanks to monks, deacons, priests and high priests, who were also great scholars and classicists, the glory and wisdom of the Ancient Greeks is known to us today. Students do not learn that "Byzantine" and "Byzantium" are early modern inventions (E.g. Hieronymus Wolf, 17th century). Byzantine Greeks called themselves "Romans" or Romioi as they still say today and their culture Romaiosini or Romiosini. By doing that, they didn't imply they were Romans from Rome and the Western Empire and spoke Latin, but they were Eastern Romans coming from the Eastern Empire and spoke Greek. The East Roman Empire was the only part of the Roman Empire that did not fell to the Barbarians of the Early Middle Ages, unlike the West. They still knew they were Greek and were aware of their history and their culture. Their dedication to the Hellenic Studies is obvious from their writings. Modern scholars and historians have distorted that truth in order to make new theories, thus making profit by presenting their inventions as something new in history. History is history. It cannot be reinvented just because some pseudoscholars of the ivory towers want to make profit and build careers in the clouds of modern myths and urban legends. Today, students don't learn that the core of the Byzantine culture was Greek as well as the official language was Greek, at least after the 6th century AD. Those are things they are not usually learnt in schools and need to be learnt today more than ever!

The best way to do that is the teaching of primary sources as directly and genuinely as possible and that's through archaeology and art history, as in the case of ancient Greek and Byzantine manuscripts. That can happen by using innovative methods of educational psychology as well as arts and crafts and technology in teaching history, Orthodox Christian religion, and modern Greek as a Second Language. Students come to the Greek parochial school tired from the public school and having received historical information that is full of propaganda and distorted historical truth about Hellenism while they learn nothing about Christianity, not to mention Orthodoxy (Orthodox Christianity). It's not only the US or the European schools were propaganda is taught, though. Tragically, the anti-Greek and anti-Christian governments of Greece and Cyprus which are homes of the Greek language and culture support even more intense and systematic anti-Greek and anti-Christian propaganda! Today's students of Greece and Cyprus do not really learn the history and language of their ancestors and ancient Greeks and the Byzantine Greeks! That wouldn't surprise us, as even the most well-educated philologists/Greek teachers from Greece and Cyprus, the US or elsewhere in the world do not know the auxiliary historical sciences (paleography, codicology, epigraphy, numismatics and textual criticism) and cannot directly read the archaeological artifacts of writing (inscriptions, parchments, papyri, codices, illuminated manuscripts, coins, etc.) in a museum or an archaeological site!

However, here in the US, most members of the Greek-American community love and respect their history,language and culture and want to teach it to their children. America offers the freedom and the opportunity to do so. Greek Parochial School teachers need to motivate students and teach them the historical truth right from the horse's mouth which is the primary sources and as a matter of fact their archaeological medium/material, since the primary sources have been distorted in translation and modern interpretation and reception. Also, by using arts & crafts (e.g. coloring, drawing and painting papyri, parchments and illuminated manuscripts, as they do in museum education programs) and also by using technology, such as social media (e.g. Pinterest), they have fun and they learn easy and fast and boost their creativity and critical thinking as well as multiple types of intelligence (e.g. verbal, visual, artistic, etc.).

Ancient Greek Occupations

Machines, power and the ancient economy (article)

Click on the link to read the article from academia.edu
https://www.academia.edu/435243/Machines_power_and_the_ancient_economy

Activists say ISIS damages ancient temple in Syria's Palmyra

http://www.aol.com

Thaeatitus by Plato

The Greek Empire

Chrys C. CARAGOUNIS Filología Neotestamentaria 8 (1995) 151-185 THE ERROR OF ERASMUS AND UN-GREEK PRONUNCIATIONS OF GREEK

Click on the link to read the article: file:///C:/Users/Alex/Downloads/un-greek%20(2).pdf



 

Earliest Ancient Greek Philosophers Inventing Quantum Physics. Jeffrey G...

The Roots of Consciousness Studies in Ancient Greece

Click on the link to read the article:
http://www.williamjames.com/History/GREECE.htm

Drawing of Hermes Trigmegistus
http://www.williamjames.com/History/hermes.JPG

"Yes, The Greeks Invented Cheesecake Too" By Gregory Pappas

Published on May 22, 2014

Click on the following link to read the article:
http://www.pappaspost.com

Sourcehttp://www.pappaspost.com/yes-greeks-invented-cheesecake/

Reproduction from: 

 

Profane Donysiac Rituals in the 21 st Century Greek Carnival and the Modern Phallus-Bearers Dance!!!

Greek Carnival, especially that of St Anna, Euboia, but also elsewhere in Greece and the Beginning of the Lent: a time capsule of Ancient Greece and one of the best evidence of Greek historical cintinuity!!! Phallic customes and rituals still exist! People of all ages, occupations, political affiliations, and social classes participate the same say they would in a religious (Christian) or national ceremony!  Videos may shock you! You don't need to go to Africa to witness a rich anthropology of people still connected to their bodies and the mother nature without being ashamed! Egypt, Subsaharan Africa, Precolumbian Civilizations, and Oceania may monopolize anthropology and  the academic establishment may rule out anything about Greece, Cyprus (also Greek), the Balkans or Eastern Europe, but the pictures and the videos speak for themselves!

The living Ancient Greece!!!  The most visible and most touching evidence of historical continuity, a time capsule that links and connects unceasingly the ancient Greeks with the modern Greeks, as if almost nothing has been changed even in the area of religion! Language is still Greek and DNA is still Greek, both in terms of genotype based on studies and on phenotype, as you can compare statues of athletes and vases to modern Greeks, especially the young and those good in shape, such as athletes, and you see it yourself!  Culture, customes and rituals have been preserved by the Byzantine Greeks in the disguise of Christian Saint Cult which is just a continuation of the local hero cults and Dionysiac rituals of Ancient Greece.  

It's amazing how many affinities are still there in music, song lyrics, oral tradition, and the similarity of modern rituals with those depicted on vases and reliefs!  But it's not something static!  It's a dynamic living tradition that gets adapted to the new times and to the new generations!  It's not just a living museum!  They just preserve the same archetypal themes of fertility, the power struggle of gender, social class, and religion, but also, in the same ancient format, they get inspired by everyday life.  

Following the Aristophanes' spirit of sarcasm and political satire, always by using profanity and brutal honesty, they still produce music and songs as well as short plays, performances and dances in the same ancient format that mock and satyrize or make fun of contemporary politicians, political parties, strikes, and scandals!  In particular, they make fun of sex scandals, church scandals, corrupted politicians, the cops, the banks, economic crisis, euro and the Euro-group, and all kinds of news from everyday developments in the police/criminal justice/court reports, such as petty criminals busted to lifestyle news, and so on!  For instance, a few years ago, there was an incident in Crete, where police exposed an entire village, Zoniana, in Crete where the locals were making their living by cultivating hash and marijuana, so carnavalists made fun of them pretending that they were smoking weed as if it was a "public secret".  There is a song from St Anna village in Euboea that mocks the Byzantine hymns of the Greek Orthodox Church and then turns to folk music and there is another one from the same village, on eof the many that make fun of priests, bishops, monks and nuns, but that one says that Pytheia sent emissaries to give a chrism (prophesy) to the local Metropolitan Bishop that the twleve gods will screw him!  One year, Carnavalists made fun of a politician who had sex with his secretary and there was a DVD released that exposed him in the fashion of Watergate! Another reenactment was making fun of the government and the security measures, as a famous criminal escaped the Korydalos' prison in Athens.  Other reenactment was making fun of terrorists and another of petty thefts who were arrested.  

The shocking profanity and vulgar language matches the masks, the custumes, the floats, and the totems.  The car-driven floats are the modern version of the same concept of totemism.  Some archaic forms of floats may have been used in ancient Greece, such as primarily wooden structures participating in the procession and driven by donkeys  that also may wore phallus' accessories or they were carried by men, as it happens likewise in the case of the Greek Orthodox Christian Epitaphios procession that resembles the Holy Sepulcher of Christ. The Carnivalists' procession resembles of the Ieros Gamos (ιερός γάμος) or Sacred Wedding. It is said that even today, farmers rub their penis on the soil in the beginning of the Spring, so the soil becomes fertile.  In those festivals, they hold effigies of double headed phallus and they make phallus trees and statues or manekens or dolls having intercourse with effigies of vaginas! They also make various structures that reanact events that they want to make fun of, such as scandals, incidents of political, social, and religious corruption, and so on.  

The totems still used are of phalluses and vaginas as well as other symbols of power, status, regeneration and decadance in nature.  Also, predominant figures and personas are the old men, priests, monks, nuns, prostitutes, etc.  Those come from the front of either too serious, powerful and high status  and may be considered symbols of oppression or from the totally opposite front.  The masks, costumes, and accessories of the satyres and phallophoroi (phallus-bearers) are still made in the same artistic style of wood and fabric, but also of some new modern materials have been added such as plastic, paper, and metal.  All those structures and equipment enable the Greek Carnivalists to transform into someone else and transcend into a surreal plane of existance that is at the same time quite down to earth and the here and now as they make fun of routine and everyday reality.  Entheogenes or substances that induce euthymia, euthoria, and even trance is usually alcohol, such as zythos, as the ancient Greeks called it that is beer made of barley and of course wine.  Social drinking allows all ages to loosen up and socialize and have fun as well as people from different age groups and generations get together and get creative and inventine in their sense of humor.  Almost everything is allowed.  Teens drink in front of their parents.  Boys make sexual gestures to girls with the phallus effigies and the girls and the people around laugh about it and  participate in the jokes without consider those gestures as harassment or insulting.  Post-modern social constructs of our urban mentality, such as feminism and political correctness step aside and human nature takes over in its rough primordial form and everyone surrenders his or her ego to its sacredness and to the power of the collective spirit and worships human nature and nature in general.   

The Carnivalists free themselves from societal norms and moralistic barriers and release all primary processes and raw instincts of their individual unconscious that become conscious and cure the guilt and the shame imposed by our hypocritical superego-driven societal structures that preserve order and stability.  These people which are simple village people may not realize it, but they actually do something that is even better than the most elaborate form of psychodrama and existential-humanistic group therapy! They fight with their own original and authentic "folk laughter therapy", so to speak, all those symptoms and syndromes of our times: depression, suicide, anxiety, phobias, and other mental disorders!  They send out the message to all directions that we must go back to nature and reunite with the universe, our true self, re-ensoul ourselves, as James Hillman, the founder of Archetypal Psychology and Jung's disciple would say.  Then, we should come in direct contact with the numinous that can both be sacred and profane and the most important: discover our true self and seek for an authentic life and an authentic identity!  The message tells us to stop being hypocritical and face our true nature! Respect our bodies, because they are part of nature as much as our psyche is.  In the end, all is one, as Aristotle said.  And as Jung said, we are all united by the archetypes, which are biologically rooted and exist within us and within the world of the collcctive unconscious the zone of cosmic unrealized and repressed consciousness that connects us all. Today's science suggests that we are all entagled by quantum entaglement.

Those  days of the Carnival (e.g. in Ayianna, Euboea, it's three days), the Dionysiac spirit takes over the Apollonian, to use Nietzsche's model of thought (which is too absolute and dichotomous).  The songs literally and explicitly urge the spectators to touch their testicles for good luck and worship them or rather the effigies that resemble them in the floats and those they wear fastened with belt.  That's obvious a fertility ritual and a sympatheric magic rite to exonerate the negative powers and bring good luck, productivity, and prosperity for the new year.  All those rituals, as you may see from the videos take place outside the village church!  The profane becomes again sacred as much as the religious sacred or numinous worshiped in the Church!

So let us say again that people in Greece are still creative and they keep making similar songs and they transmit tradition to their offspring, they keep adding to folk culture and they still produce Greek tradition as they produced in the Prehistoric, the Geometric, then the Archaic Age, the Classical, the Hellenistic and later on in the times of the Roman Conquest and the Byzantine or rather East Roman Empire!  Even in those times, when being Greek or Hellenism was synonymous to Paganism and Greeks could not call themselves Greeks and called them Romans, still they knew they were Greeks who were jsut Roman citizens.  We still call ourselves Romans!  We call ourselves "Romioi" (Ρωμιοί in plural and Ρωμιός in singular number), but we make a distinction from "Romaioi" (Ρωμαίοι) the Latin Romans of the West who spoke Latin and in the Middle Ages they became Roman Catholics and they were also mixed with the Goths and other barbaric Germanic nations who invaded them in the Early Middle Ages.  

We still preserve both Ancient Greece and the East Roman Emprire that is the Byzantine or actually the "Medieval Greek" Empire, because that's what it was!  It might be multicultural in terms of its vast geography, its inhabitants and its citizens, as it extended from Greece, the Balkans and some parts of Italy at specific timeperiods, as the borders changed all the time, up to Persia and Central Asia, but the culture and the language were Greek and the religion was Greek Orthodox Christianity, an ancient form of Christianity heavily based on Ancient Greek Religion and folklore!  Of course, in those parts of Italy, the Slavic Balkans and Eastern European lands, and Central Asia, locals preserved their own language, culture, customs, and even their own pagan elements disguised in Orthodox Greek Religion.  However, Greek was the language and culture of the official imperial authority and those educated and in high positions were part of it no matter were they came from. Western Asia, Asia Minor and Constantinople today's Instabul, were all populated by Greeks and the institutions and imperial state machine were Greek. 

After the Great Schism of 1054 and especially later on after the Fourth Crusade of 1204 Latins took over Constantinople in a way equal if not worse than the Turks, then Byzantine Greeks were disappointed with the Latins.  So there were Emperors such as Theodore B' Laskaris in the Late Byzantine times, who were pro Greek.  A few years before the Fall of Constantinople (1453), George Gemistos or "Plethon" was not only pro Greek, but he advocated for a return to Ancient Greek Religion, though this endeavor failed.  In the times of the Medieval Byzantium, the Church as well as Emperors and scholars become way more tolerant to pagan tradition, customs, and culture and sometimes, even pro Greek, unlike the Ancient Byzantium and the Late Antiquity, which was more Roman and less tolerant of pagan customs and traditions. However, even in Early Christianity there were pro Greeks, such as Emperor Julian the Apostate, but still he did not expressed the opinion and the feeling of the majority, though Laskaris did so.  Such customs as the Dionysiac, not also were preserved in Late Antiquity and Ancient Byzantium, but there was a strong accretion, as Christian catacombs and graves had walls painted with phalluses for eternal prosperity and in the St Anargyroi cult, phallus effigies were brought in front of the St Anargyroi icons as votive offerings!  And those are only a few examples of the the long list that goes on and on...  

If in the oppresively anti-pagan Ancient Byzanium such customs were preserved it would not be hard at all to get preserved in the Medieval Byzantium were shame of calling oneself Greek as synonymous to pagan had also started to fade away and the word "Greek" reemerged as an ethnonym or ethnicity term.  For instance, in Ayianna (St Anna), Euboea, today, a pole with the image of St Anna looks like Athena Polias' image of the famous lost Gold-Ivory Statue of Athena that was kept in the opisthodomos of the Parthenon in Athens.  A symbiotic coexistence and tolerance exists between those customs and the church.  But that doesn't always happen...

Today, the Church is still persecuting the profanity and pagan character of those customs, not the customs themselves or those who practice them depending on the idoelogy and learning of its Metropolitan Bishop.  Many bishops and priests focus only on the ligh and humorous aspect of them and see them as another festival that may increase tourism and the church goers in their Parish.  Others go ddper into theological disputes, but they just limit themselves to sermons and advices, thus admonishing their flock to avoid profanity and pagan rituals.  Those customs, however, still exist and they will exist no matter the pressure against it whether that comes from the Church or from Globalization, modernity, post-modernity, and consumerism!  That's because this lifestyle and mentality is ingrained in the deepest structures of the Greek soul, the Hellenic Psyche!   It's in their DNA and their collective unconscious and their archetypes, for which Jung said they are biologically-rooted and part of nature.  These people, no matter how technology and modern needs may pressure towards alientation, still they are connected to nature and their ancestors' landscape!  They are part of the surrounding environment, the plants, the animals, the mountains, and the wine blue sea where Homer's words and rhythm can still be heard on the sea foam waves' crochet patterns.... 

Above:  A Dionysiac ritual outside a village church in the disguise of a Greek-Orthodox festival!

Below: Videos from St Anna's Profane Carnival in Ayianna (St Anna), a village in North Euboia!

                 

                 

  

Christian Persecution in Rome

Diocletian

Hellenistic Period

Hellenistic Kingdoms: a lecture

Free ebooks by the Onasis Cultural Center in Manhattan!!! Free online courses, slide presentations, and museum catalogs of past exhibitions on the History, Mythology, Archaeology, and Art of Greece from the Ancient Times to Early Christianity!!!

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Mythic and Early Settlers and the Tribal Organization of Chios by Alex Colombos, MA, MPS

(Modified excerpt from my Master Thesis on Alexander the Great and Chios (2002) submitted at Queens College-CUNY for the fulfillment of a Master of Arts in History)

    Plenty of myths referred to the foundation of Chios saved by the ancient Greek authors.  One of them referred to the mythic King Oinopion^[1] whose cult was popular on the island, as heroic cults were very popular on Chios, such as the local cult of Drimakos.^[2]  For us here, the myth of Oinopion is  is interesting as Alexander was later associated to Oinopion, as we will see in chapter 3B.  It was already said that from an inscription of the fifth century BC there was a cult of Oenopion with his grave and religious center (Oinopioneion).  That cult continued to the middle of the 2nd century AD in the times of Pausanias visit.  What was interesting was that it was proved by the existence of the Oinopidae genealogy: 1) phratria or phyle of Οἰvoπίδαι (late fifth century BC), 2) the use of his name as "στεφαvηφόρoς" of Chios.^[3]  Oinopion was rather a historical person as Sarikakis agrees with, since Plutarch gives as the above evidence.  It seemed that the Oinopidae's genealogical tree continued until the Hellenistic times and continued after Alexander's reforms of 325 BC.^[4]

   .Pausanias (VII, 4, 8-9) wrote about the myths of Chios, which present the personified Chios^[5] with a male name, “Χίoς”, as Poseidon's and a nymph's son.  Poseidon went to Chios when she was still uninhabited (VII,4, 8-9).  However, the myth of Chione, the daughter of Oinopion was more accepted.  It was said that Chios named after her.

    The sources for the second were Athenaeus^[6] and Strabo. For the first was Diodorus.^[7] 

    Moving from myth to history, from the pre-Hellenic to the later historical settlers, the most ancient Chian author, Ion the Tragic^[8] (c.490-422 BC), wrote in his Χίoυ Κτίσις about the stages of colonization of the island by pre-Hellenic people, such as Carians, also called Leleges, and Avantes from Euboia.^[9]  Before them, there were Pelasgians, who lived in Ionia and spread throughout Greece, including Chios.^[10]  Archaeological research has proved the presence of pre-Hellenic colonizers, such as in Emporio, Chios Town and all over the island.^[11]  Aeolians who lived in Lesbos and along in some areas of the Asia Minor, colonized Chios, probably for reasons of proximity, in the fourteenth and thirteenth centuries BC.^[12]  Strabo,^[13] quoting from the Athenian speech-writer (logographos) Pherekydes,  mentioned the presence Carians, who lived in Miletus and Ephesus, on Chios.   Herodotus referred to Avades in Ionia, who were not Greeks, but fought the Trojans on the Achaeans’side (I, 146).

    Very important was the role of Homer in the genealogy and tribal organization of Chios, though it was perplexed with myth and uncertainty.  There was long and strong tradition that Homer founded a school in an area called Δασκαλόπετρα  (in modern Greek) near Vrontados, some miles away from the Chios Town.^[14]  As the tradition went, the generations of Homer's disciples were genos and were called {Ομηρίδαι (Homeridai).  They were supposed to be those who transmitted Homer's poems^[15].  Kynaethos the Homerides, was one of them whom the Homeric Hymn to Apollo was contributed.^[16]  Homerides, son of Thestor was a member of the Hoemeridai and a Chian, while he dates Homeridai to Pindar's times (Archaic Age).^[17]  

    Amphiklos, though there were many myth about him, was rather a real person who lived in the ninth century.  Four generations after him was Hector, not to be confused with the Trojan hero, who took over at the eighth century, according to Nicholas Yalouris calculations.^[18]  Sarikakis concluded that as Hector lived at that time and that one century later the Panionion was created, then Chios was of the last cities of the Dodekapolis (twelve cities union) which got later into the Ionian Union.^[19]  That might be explained from the fact that it took long time until the Ionian kings imposed their rule gradually to Chios.  Strabo testified that Chios was also colonized by the Ionians, especially the Kodrides and Nelides, and also by Athenians.  By this token, we may assume that Egertios was an Athenian.  Makaras or Makareus, mentioned as Makar by Diodoros Siculus and Egertios were also settlers of Chios which founded their own tribes and family trees on the island (V, 81, 7). 

    We may assume that may have to do with the Chian's rebellious spirit which too often arose slave rebellions and other social and political insurrections.  Such happened in the times of the Ionian Revolution when under the rule of Pericles (mid-fifth century BC), Chians first reacted to the Athenian Empire and its financial control, which reduced the Chian coin from gold to silver (Ibid., pp.93-101).  There is no evidence for any act of colonization in the fourth century, in times of Philip II or before the arrival of the Macedonian Guard, which was not recorded as an act of colonization yet.  After the foundation of Alexandria by Alexander the Great in 332 BC, there should be some waves of immigration to Chios, but rather there were Chians who went to the East and Chios became a station of intense trade relations with the Eastern Mediterranean and Egypt.^[20]  In the 86 BC, Mithridate VI Eupator who accused Chians for being pro-Roman.  He sold for slaves a large number of Chians, ^[21] brought settlers from Pontus, and named Chios Town after his wife Berenike.^[22]     

    In the times of the dispute of Ionia between Lysimachos and Demetrios the Conqueror, islands, such as Chios rebelled and on an inscription probably coming from Erythrai, there was the name of the Chian tyrannicide Philitos.^[23]  Beyond the question who was the first or the major colonizer, J.M. Cook used the case of Lebedos, a small Ionian city on the Asia Minor penninsula to support that such cities on Penninsula may be suitable for colonization, because of the land projection.  We may take under consideration that Chios was located right across the penninsula of Erythrai, a large land mass projecting to Chios with only a few miles of distance.  Cook continued that archaeological evidence from Lebedos revealed traces of the Ionians only.^[24]  Thus, the Ionian settlers/colonizers coming directly from Asia Minor, were the most crucial and probably the first

 than the Athenians, which were of Ionian origin, too,^[25] and I would assume that most of the Ionian settlers arrived to Chios in the times of the Athenian Empire.  Probably, that may explain the multiplication of classical settlements on the island.  That gives right to Sarikakis rejection of the theory that the Chios was colonized only by an Athenian wave of immigration.^[26]  However, the Athenian presence and influence was very crucial and deep, as those Ionians from Eryrhrai and Miletus were probably of Athenian origin, as it was evident from the names of their generations, Βασιλείδαι and Νηλείδαι.^[27]  Two thriving aristocratic and oligarchic large groups of families, which owned and ruled many of the farms and settlements lived in Alexander's times, the Klytidai and the Totteidai, which will be later discussed in the chapter 3.  However, we should say in a few words that the Klytidai, mentioned by Zolotas^[28] and Sarikakis^[29] as a phratry (tribal unit) or rather a  phyle (tribe), had a common ancestor Melampous.  In chapter 3, we will see that the Klytidai was probably a phyle, as Sarikakis tended to believe.  Klytomedes was their leader in the first half of the fourth century, whose name I would say, sounds rather Athenian.  They lived in the area Kardamyla, Northeastern Chios, but had sanctuaries of Zeus and Dionysus all over North Chios, but also in Kallimasia, South Chios.^[30]  There name came from Κλυτός, for to obey, and to listen to and κλυτός for famous and the one that everybody listens to. ^[31]  The Totteidai, a phratry, originated from Τoττ­ς , their common ancestor who probably belonged to the Klytidai and with Alexander they became a tribe, the Totteidai the Second.

References

    Cook, J.M. The Greeks in Ionia and the East, New York: Frederick A. Praeger,, 1962.

    Sarikakis, T.H., {Η  Χίoς στή zΑρχαιότητα, Αθήvαι: zΕριφύλη, 1998.

    Yalouris, E. Topography of Chios, CHIOS, 1986, pp.141-168.              

    Yalouris, N. Apollo Phanaios and the Cult of Phanes, CHIOS, 1986, pp.39-41.

     Zervoudis, Η Αρχαία Πόλις Χίoς, Αθήvα: Υπoυργείo Αιγαίoυ - Ομήρειo Κέvτρo Δήμoυ Χίoυ, 1994.

     Zolotas, G. Ιστορία της Χίου, τόμος Α1΄΄Αθήvαι: Π.Δ. Σακελλαρίoυ, 1921.

     Zolotas, G. Iστoρία της Χίoυ, vol. B’ ΄Αθήναι: Π.Δ. Σακελλαρίoυ, 1921.

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     ^[1]According to Diodorus Siculus, Rhadamanthys put Oinopion as the ruler of Chios, Minos sent his brother to Chios to keep him away from Crete (V, 84, 3).  Pausanias (VII, 5, 6) referred to Oinopions grave and the historicity of this life and his contributions.  Sarikakis believed that there was no doubt that Oenopions grave exists as a Chian inscription of the fifth century BC about [Οἰv]oπιώvειov (probably a cult place, too) also proved it.  Theompopus, the great Chian historian of the second half of the fourth century, a philo-Macedonian, gave information about Alexander, but also about his island Chios.  He refers to Oinopion.  He said that Oinopion "συvíκoισε τήv vήσov" and he taught Chians the art of veticulture and the production of "μέλαvoς οἴνου " (Θ, 77).

     ^[2]Athenaeus (VI, 88-90, pp. 265d-266e=Jacoby, FGrHist, cited by Sarikakis, note 23., p.296.) referred to Drimakos, as a local hero, who although a mortal, was deified and to his cult taking information from Nymphodoros, Drimakos' contemporary.  As Sarikakis mentioned  (p.298), Nymphodoros' age is not certain, but some place it in the third century BC.

     ^[3]Sarikakis, 1998, p.25.

     ^[4]See Sarikakis, 1998, p.24.  Oenopion was usually presented as the son of Dionysos, but Ion the Chian, a pro-Athenian, called him son of Theseus.  Plutarch in his Life of Theseus referred to Oinopion as "Θησείδης  ἐκτισεv  Οἰvoπίωv" (Plutarch, Theseus, 20.  Kritias the Athenian referred to the city of Chios as Oinopion's city, as Athenaeus (I, 50) informed us.  In a inscription from Pergamos the Chios called "Οἰvoπίωv[oς] [ίδ]oς", while in a Chian inscription the Chians were called “Οἰvoπίωv[oς] γεvεή”  (γεvεή: Ionian dialect) cf. Sarikakis, 1998, p.24.

     ^[5]Probably the male persona of Chios was not just a personification, but a real person.  However,  this controversy of the myth on gender suggested that the historical persona of Chios, either as a male or female, could be out of question.

     ^[6]Athenaeus (III, 66) added that Makar with those rescued from the flood founded the πoλίχvη  Καρίδαι, a settlement on which many scholars argue, especially about its name and origin.  Those events seemed to have taken place in the Late Mycenaean times, as according to Elaeates (fourth century BC), Gorgias, Alkidamas' disciple, Odysseus came to Chios to convince Oenopion to send the Chians to the Trojan War.  Athenaeus drew information from Ephoros, FGrHist, no.70, Fr.11. cf. Sarikakis, p.22.

     ^[7]Diodorus (V, 81, 7) informed us that Makareus became ruler of Lesbos and the neighboring islands seven generations after the flood of Deukaleon, without referring to his name.  In Chios, he founded first a settlement and he sent his sons there to colonize.  As for his other children, he sent them out to colonize Samos, Kos, and Rhodes.

     ^[8]Pausanias, VII, 4, 8-9.

     ^[9]Sarikakis, 1998, p.21.

     ^[10]Pelasgians are still considered pre-Hellenic, though Dionysius of Halicarnassus said ³v γρ δ¬ κα τäv Πελασγäv  ¦κ Πελoπovvήσoυ τÎ •ρχαίov.  Herodotus (VII, 95) said that some Aeolians, a Greek nation was also called later Pelasgians, which was separated from the Greeks (VII, 157), though we know that Aeolians still existed in Lesbos and other areas of the Aegean and Asia Minor.

     ^[11]E. Yalouris listed a long number of prehistoric and pre-Hellenic sites in his survey (E. Yalouris, 1986).

     ^[12]Zervoudis, 1994, p.107.

     ^[13]Strabo, XIV, 1,3.

     ^[14]N. Yalouris, 1986, p.159.

     ^[15]Zolotas, 1921, vol. A1, p.22.

     ^[16]Ibid., p.20.

     ^[17]Ibid.

     ^[18]N. Yalouris, 1986, p.159.

     ^[19]Sarikakis, 1998, p.26.

     ^[20]Sarikakis, 1998, p.218.

     ^[21]Ibid., pp.218-219.

     ^[22]Appian, Mithridate, 46-47 - Plutarch, Lucian, 18 - Stephanos, Ethnica - Cohen, 1995, p.141.  

     ^[23]Ibid., p.184. 

     ^[24]J.M. Cook, 1987, p.30.

     ^[25]See chapter 3A2.

     ^[26]Sarikakis, 1998, p.25.

     ^[27]Zervoudis, 1994, p.107 - Zolotas, 192, vol. B, p.56.

     ^[28]Zolotas, 1921, vol. A1, pp.328-330.

     ^[29]Sarikakis, 1998, p.310.

     ^[30]Zolotas, 1921, vol. A1, pp.328-330.

     ^[31]Sarikakis, 1989, p.274