Administrative and Religious Center of Greece

Delphi, known as the "Navel of the Earth" and the "Common Hearth of all the Greeks," was the most sacred site in Ancient Greece. According to antiquities curator B. Pentzatos and supervisor M. Sarla, Delphi holds significant historical and cultural value. Apollo came to Delphi alongside the Doric tribes, and as a patriarchal god, he supplanted the matriarchal deities that were previously worshipped there.

Archaeological excavations indicate that the Mycenaeans settled in this area, and the Oracle of Gaia thrived there until around 1100 B.C. It is from this point that the "Descend of the Dorians" began, shaking the foundations of Greece and culminating in Apollo's conquest of Delphi.

The myth surrounding Apollo aligns with archaeological findings and can be summarized as follows: Apollo, the son of Zeus and Leto, is a celestial god who kills Python, a chthonic deity and child of Gaia. However, due to his blood relationship with Zeus and Zeus's connection to Gaia, Apollo does not celebrate his victory. Instead, he seeks purification and leaves the Oracle, becoming a slave in Thessaly for seven years. He eventually returns to Delphi as a dominant god. Despite this, every year for three months, he travels to the Hyperborean lands for purification, leaving Dionysus in his place.

The constellation of Hydra - Image 05

The constellation of Crater (Dionysus) is connected to the constellation of Corvus (Apollo) through the constellation of Hydra (above image 05); all three constellations are visible from Greece. Part of Hydra can be seen in the picture, extending behind the Parthenon toward the zodiac sign of Cancer. Hydra has a significant length, starting from Cancer, crossing through Leo, and reaching Virgo. It remains visible in the sky during the months of July, August, and September, signifying the entire summer season.

The Corvus (crow) was a bird dedicated to the worship of Apollo. The god sent Corvus to spy on the nymph Aegle, who, due to her beauty, was nicknamed Koronida (crow). Aegle was unfaithful, fearing that Apollo, with whom she had given birth to Asclepius, would abandon her. Consequently, the clergy established a relationship between the constellations of Hydra and Corvus. Later, with the emergence of Dionysus, a connection was also formed among the constellations of Hydra, Corvus, and Crater. Aegle eventually became one of the Nymphs of Dionysus.

This entire narrative demonstrates the link between the celestial dome and the archaeological site of Delphi through astrological and astronomical processes, showcasing the intellectual level of the clergy.

Dionysus served as the bridge between the Chthonic gods and Apollo, who interpreted the orders from the celestial gods, using Hermes as the messenger. This relationship between Apollo and Dionysus symbolizes aspects of "man" as thought (Apollo) and passion (Dionysus), which can either converge or diverge depending on societal choices. Thus, the representation of Dionysus can shift from appealing to repulsive based on these choices.

Temple of Apollo

The relationship between Dionysus and Apollo is depicted in the pediments of a temple built in the 4th century B.C., which was completed in 330 B.C. This building was the sixth consecutive temple constructed to replace an earlier archaic version that had been destroyed by earthquakes in 373 B.C. Pausanias notes that the eastern pediment featured the arrival of Apollo in Delphi, a scene also represented in the previous temple that was destroyed. On the western pediment, Dionysus was shown alongside the Maenads. The architects of the temple were Spintharus of Corinth, with later restorations overseen by Xenodorus. The sculptures were crafted by the artists Praxias and Androsthenes.

Image III

The temple exhibits a technically illogical deviation to the North. However, this can be explained by the eastern pediment of the temple, which depicts the region of the Hyperborean people, highlighting their connection to Apollo and the Cimmerian people (from present-day Ukraine). This deviation from the original orientation of the temple is believed to have occurred between 545 and 500 B.C. during the construction of the fifth temple by the Alcmaeonidae family (above image III). This new temple retained the archaic dimensions of 6x15, with the numeric code K. (6) (1) (5) (6) (3)—which can be interpreted using Pythagorean principles:

(6) = HARMONIOUS TEMPLE
(1) = GOD - APOLLO - AXIS - SUN
(5) = LIGHT
(6) = TRIODITIS - HECATEBELETES
(3) = LOXEAS

On the same site as Delphi, there is the temple of another apocalyptic god, Asclepius, located a short distance from the temple of Apollo. This god is known for restoring health to humanity and has the ability to raise the dead. Thus, only the apocalyptic gods—Apollo, Dionysus, and Asclepius—were celebrated at Delphi, replacing the earlier chthonic matriarchal deities. Additionally, Delphi is referenced in the Iliad as the oracle of Peitho.

These three gods also form a foundational basis for Christian worship, as Jesus embodies their core attributes. Like Apollo (the Sun) and Dionysus, Jesus is born, dies, and is reborn. He shares connections to the celestial realm, similar to Apollo, and to the Chthonic realm, like Dionysus. Furthermore, he resurrects the dead, echoing the powers of Asclepius.

Since around 1100 B.C., these new gods logically evolved the Greek religious practices, introducing the notion of future rebirth through reincarnation and thereby fostering the acceptance of new worship without religious wars. In earlier times, the deceased would face north with their heads turned west (as seen in the Necromanteion). In contrast, they now face east (toward Delos), awaiting rebirth like the Sun, with the assistance of Apollo, Dionysus, and Asclepius.

Image XVIII

In the upper part of the picture titled "Route of the Soul," we see the relationship between Apollo and Dionysus. The celestial gods' commands are conveyed to Apollo, who then relays them to Dionysus, and finally, Dionysus passes them on to the chthonic gods. Guided by Hermes, the soul travels westward to the Necromanteion for judgment. This human desire to extend life or to be reborn is still relevant today. Modern society seeks to combat aging and death with the technological means available. However, this desire is deeply rooted in ancient civilization. Over time, the concept of reincarnation evolved into resurrection during the Christian era. Without this historical context, it is uncertain whether contemporary society would pursue experiments aimed at extending human life (rebirth).

Issues that we now consider self-explanatory have undergone significant evolution over time. As the cult evolved, Delphi replaced the Chthonic gods with apocalyptic ones, but it did not abolish them; instead, the oracle transformed into a Geo-Solar center. Later, during Emperor Augustus's reign and his Apollonian religious agenda, the oracle of Delphi became a Solar center.

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Sports Center of Greece

As we noted when discussing Delphi, the descent of the Dorians in the 12th century B.C. marked the beginning of a reorganization of the primary shrines throughout the Greek region. This process focused on Delphi but did not eliminate the secondary sites. In Image 13 of the first part of the book "Holy Sacramental Journey to Greece" by the author George Baltoyannis, we should examine not only the connections between the shrines but also how the primary sanctuaries are distributed. These sites, which continue to resonate with us today, are not city-states but serve specific purposes. The primary shrines include Olympus, the Necromanteion, Delphi, Eleusis, Delos, Epidaurus, and Olympia—seven (7) shrines that the Pythagoreans considered to be the perfect number.

Each of these sacred sites plays a unique role within the Greek region. Although geographically scattered, they are axially connected to one another at proportionate distances, reflecting that each site is part of a greater whole. This creates a mythological kinship between these locations. Specifically, Zeus occupies the sacred sites of Olympus (Dion) and Olympia. His sister Demeter, along with their daughter Persephone, is associated with Eleusis, while Persephone is also linked to the Necromanteion with Hades, Zeus's brother. Apollo, Zeus's son, occupies Delos with his sister Artemis, and with his brother Dionysus, he is associated with Delphi. Additionally, Asclepius, the son of Apollo and grandson of Zeus, can be found in Epidaurus.

These gods function both individually and in pairs, creating a system of balance.

Among them, Apollo ranks just below Zeus because he is entrusted with Delphi, which serves as the administrative center of the priesthood. When Zeus struck Asclepius down with lightning for raising the dead, Apollo sought revenge by killing the Cyclopes who had forged Zeus's lightning bolt. Consequently, Zeus punished Apollo by sending him to serve the king of Pherae in Thessaly, Admetus, forcing him to guard the king's herds. This resolution marked the end of their conflict, reinforcing Zeus's position as the creator god.

Establishing a system in which each god fulfills his role without contradicting the broader mythology is a challenging task, especially when considering the entire mythological pantheon, including astrology. This achievement requires not just imagination but also meticulous planning by countless individuals possessing remarkable memory, as they lacked technological aids like computers to support their efforts without disrupting the beliefs of the city-states' inhabitants.

Olympia

Olympia, like the Necromanteion, is located in the western part of Greece. As mentioned earlier, according to image XVIII, Delos and Epidaurus are situated on the side of the gate of the gods, in the eastern part of Greece, where souls ascend like the Sun. In contrast, in the western part of Greece, souls descend, akin to the setting Sun, to be reincarnated, as posited by Platonic philosophers.

Image XVIII

The celebration held in honor of deceased heroes, such as Pelops, who organized the Olympic Games, and Heracles, who revived the games after they had fallen into decline, also implies the theoretical participation of these heroes as reincarnated athletes. This idea is further exemplified by figures like Alexander and Pyrrhus, who emulated Heracles in their battles against Rome, which they likened to the Lernaean Hydra.

The Games were held every four years during the full moon following the summer solstice, in the month of Hekatombaion (July-August), when the Sun, descending, passes through the zodiac sign of Leo, which symbolizes the Nemean Lion—the first labor of Heracles (see image 5, photo I).

Image 5, photo I

Thus, we see how logically the Olympic Games are defined, with myth intertwined with its corresponding zodiac sign, marking the beginning of Heracles' labors. According to the Pythagoreans, Apollo represented the Unit, symbolizing the Sun that transitions through the zodiac of Leo. Zeus, as the guardian god of Olympia and the beginning of everything, also embodies this concept. The Unit was often referred to as Hearth or Fire, representing the flame produced by focusing sunlight with mirrors. Additionally, the Unit was associated with concepts of Chaos, darkness, chasm, Tartarus, or Styx, reflecting the chthonic nature of the Olympic Games.

In order for the athlete to enter the stadium, they would go through the "crypt," which signifies a hiding place or an underground, unseen area. The crypt consisted of a series of arches that began at the Lodge of Sound, which highlights the connection to the Theater, where the sound emerges from the chthonic space through the Chaeronian scale (Theater of Dionysus). Thus, the Stadium represents the chthonic space, where the victor, emerging once again from the crypt, parallels Heracles (as noted in the Necromanteion) when he visited Hades to confront Cerberus, whom he brought back in chains to present to Eurystheus. This archway, along with the arch itself, would later evolve into the Arches of Triumph. The victorious athlete, rising triumphantly from the crypt, symbolizes triumph over death. Consequently, they gain prestige in the eyes of the spectators, becoming a symbol and a demigod. The city of the victor, in turn, has no need for walls; it symbolically demolishes them to welcome their demigod, the new Heracles.

According to Hippias of Elis (400 B.C.), the first officially established Olympic Games took place in 776 B.C., reorganized by the Spartan legislator Lycurgus and Cleisthenes of Pisa, at the order of the king of Elis, Iphitus. These games were abolished by Theodosius I in 393 A.D.

The presence of Heracles in Olympia naturally implies the presence of his father, Zeus, who, through the achievements of his son, recognizes the significance of these games. The three-month "Truce" was proposed by the priesthood to end tribal disputes, transforming conflicts into athletic events without casualties.

This three-month truce allowed athletes from even the most remote colonies to travel to Olympia to compete without issues. By the 5th century, the population of the 3,000 colonies reached at least 9 million inhabitants. Including Greece, the overall population of the Greek world was roughly estimated at 15-20 million, while Egypt boasted about 8 million. Comparatively, this would equal a population of around 250-300 million by today's standards. By opening a map of the colonies, we can envision the movement of athletes during this time. Enthusiasm for Olympia spread throughout the Mediterranean and the Black Sea region. Athletes, friends, and relatives, alongside representatives from various city-states, navigated the waters for three months. They made stops at intermediate stations along the way, engaging in conversation, laughter, and exchanging ideas. The entire Greek world was mobilized, drawing spectators from everywhere. In contrast, the so-called "Barbarians" observed and listened but struggled to understand why someone would travel to receive an olive wreath.

Olympia became a vast information center, functioning like a network connected to 3,000 service-providing centers, where human memories served as the medium of exchange. This connectivity allowed the Greek world to achieve greatness.

Those who reached Olympia found their cultural identity there, bringing samples of their accomplishments, similar to how migrating Greeks engage with their heritage today. Thus, Herodotus (484-420 B.C.) didn't need to travel extensively to gather information; it was sufficient to speak with a colonist on their way to Olympia. Through this process, the Greeks were well-informed about the world around them. Consequently, Olympia emerged not only as an athletic center but also as an information hub with a radius of at least 2,500 kilometers. Without this, we may not discuss Hellenism today, given the pressures from the Byzantine and Ottoman Empires.

This information was widely shared by those attending the games throughout Greece, reaching as far north as Epirus, Macedonia, and Thrace, where many athletes and visitors arrived by sea. It is important to note that traveling overland from Athens would take at least five days.

All the city-states were keen to learn about these foreign lands to organize trading missions. This information served as a basis for the clergy, which directed colonization beyond simple scouting missions, such as the Argonautic campaign. After gathering and processing information and exchanging ideas, deals were made, and reconnections with the Metropolis occurred, among other activities. Consequently, when these people left for distant colonies, they brought along soil from their homeland and new commercial ideas. This led the trading city-states to develop banking systems that included loans, interest, checks, and remittances. By the 5th century B.C., Athens had many bankers operating outside the city, in places like Alexandria, where Athenian currency was widely circulated. Without this banking system, the network of colonies established by the Greek world could not have functioned effectively. As P. Leveque notes, these colonies managed to transform the interior regions, as seen in Egypt during the time of the Ptolemies, which dates back to the Neolithic era. The Greeks initiated an agricultural and husbandry revolution by introducing iron tools and new plants and animals, such as fig trees, pomegranates, walnut trees, garlic, sheep, and donkeys.

Therefore, we should not view the site of Olympia solely through the lens of the athletic games. If that were the case, the Olympic games would be held continuously in Greece today. Instead, there is an ongoing competition to determine who will host the event. This is a people known for their commercial spirit, which allowed them to spread across the shores of the Mediterranean and the Black Sea mainly for trade.

On any clear night of the year, when we look up at the sky, we see a multitude of constellations, most of which are related to Greek mythology, depicting the shapes and actions of its gods and heroes. For 365 days a year, the people of Greece are reminded of their ancestors’ contributions to all humanity through these celestial representations. This reflects the circular correspondence of the Pan-Hellenic sanctuaries. Although sacred sites may be destroyed, the celestial dome remains eternally present.

Thus, during the summer of the Olympics, we will also see the constellation of Heracles, who is depicted battling the Lernaean Hydra (represented by the Draco constellation), as mentioned by Eudoxus in reference to his second labor (see above Image 5, photo I).

All of the celebrations mentioned began with the full moon, which passed through each zodiac sign as it completed its phases (moon phases), following the lunar calendar or the lunar-solar calendar used by the Macedonians. This is why Greece did not have a unified calendar, and all of this was accomplished without the aid of computers.

There are two important characteristics of the sacred site: First, the games were not limited to men; there were also women's games, in which only virgins were allowed to compete. They participated in a 160-meter race, which is why the Temple of Hera was established around 600 B.C. Regarding the men's events, after the competitors swore an oath to Zeus Horkios on the first day, the second day featured children's races, wrestling, boxing, and pankration. On the third day, there were chariot races and the pentathlon, which included jumping, discus throw, stadium, javelin throw, and wrestling. The fourth day was dedicated to men's sporting events, including racing, wrestling, boxing, pankration, and shield racing. The final day was reserved for awarding the winners and making sacrifices to the gods.

The second characteristic was the Zanes—bronze statues of Zeus placed at the entrance of the stadium. These statues were funded by fines imposed on those who broke the rules of the Games.

Temples of Hera and Zeus

The temples of Hera and Zeus are aligned to face Delos (Image XIX), symbolizing the myth of Apollo's birth. In addition to these temples, Olympia was home to numerous offerings, altars, statues, and treasuries—small buildings designed to house precious gifts dedicated to the sacred sites. The Olympic site also featured a well-organized athletic infrastructure, including a gymnasium for athlete training, a wrestling ring, a guesthouse known as the Leonidaion for visitors, a prytaneion for hosting important foreign guests, a bouleuterion for political and social activities, and the Hellanodikaion where the judges of the games, known as the Hellanodikai, oversaw events.

During the 2nd century B.C., the Olympics began to decline due to poor management by the Diadochi of the Hellenistic period, who favored promoting games in their own newly established states. This era saw a shift from frugality to luxury, with a greater emphasis on royal political promotion. As a result, the games transformed from religious observances into spectacles, leading to the introduction of new athletic events and the emergence of professional athletes.

In the first period of the Roman conquest, around 146 B.C., Olympia suffered significant damage and looting, particularly during Sulla's campaigns. However, during the Imperial era, Olympia regained some of its former prestige through various building projects, though the original athletic ideals of the pre-Hellenistic era never fully returned. The celebrations continued until 393 A.D., when Theodosius I prohibited them, and in 426 A.D., his son Theodosius II ordered the destruction of the temples.

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Route in Spacetime

The Acropolis of Athens, a UNESCO World Heritage Site, has been inhabited since the Neolithic era. During Mycenaean times, it was fortified with walls to protect the military leaders. Later, where the palace once stood, a temple dedicated to the gods Poseidon and Athena was constructed. This temple was destroyed twice during the Archaic era and was rebuilt for the second time in the early 5th century B.C.

The construction of the Acropolis walls began under Kimon and Themistocles, prominent Athenian politicians and generals in the mid-5th century B.C. The project was completed under the leadership of Pericles, a significant and influential Athenian statesman and general during its golden age, along with his collaborators: the architect Iktinos and the general supervisor and sculptor Phidias, who constructed the Parthenon, dedicated to the goddess Athena.

The Acropolis is an important archaeological site for several reasons. It is situated in the center of a plain that measures 22 km long and 10 km wide, with an altitude of 156.20 meters. As a result, the Acropolis towers over the surrounding hills and is visible from great distances without requiring visitors to strain their necks. This feature helped the structure serve both symbolic and defensive purposes for the residents of ancient Athens. When climbing the Acropolis, visitors can enjoy a panoramic view of the area in all directions, extending for at least 50 km.

Athens emerged victorious from two significant battles: the Battle of Marathon (490 B.C.) and the Battle of Salamis (480 B.C.). The first battle is associated with oligarchic Athens, while the second is linked to democratic Athens. The building complex of the Acropolis that visitors see today was constructed after the Persian Wars and these victorious battles. Following this period, the Athenian League began to develop as a protective alliance against future Persian threats, led by Athens and comprising more than 236 city-states (some estimates even suggest up to 400).

Athens' political and economic influence extended over a radius of 1,200 km.

These facts are significant when considering the Acropolis building projects, as they reflect Athens not merely as a city-state but as a superpower and the City-Patroness of the alliance.

Propylaea

The Greek word "propylaeon" (προπύλαιον) combines the prefix "pro-" (meaning "before") with the plural form of "gate," literally translating to "that which is before the gates." As we climb the stairs of the Acropolis, we are reminded of the myths surrounding Athena, the goddess who protects the city of Athens.

Upon crossing the threshold of the Propylaea, we notice the distinct separation of the columns arranged in triads. We enter a timeless space that encompasses the Past, Present, and Future. The Propylaea, which we pause to admire for its artistry, cost the Athenian State 290 talents, equivalent to approximately 71.3 million euros today (accounting for materials and labor).

Parthenon

The Parthenon (Greek: Παρθενώνας) is a former temple located on the Athenian Acropolis in Greece, dedicated to the goddess Athena, whom the Athenians regarded as their patron. Construction began in 447 BC, during the peak of the Athenian Empire, and was completed in 438 BC, although decorative work continued until 432 BC. It is the most significant surviving building from Classical Greece and is generally considered the pinnacle of the Doric architectural style. The decorative sculptures of the Parthenon are regarded as some of the high points of Greek art. Today, the Parthenon stands as a symbol of Ancient Greece, Athenian democracy, and Western civilization, and is recognized as one of the world’s greatest cultural monuments.

For the Athenians who constructed it, the Parthenon, along with other monuments by Pericles on the Acropolis, was fundamentally a celebration of their Hellenic victory over the Persian invaders and a form of thanksgiving to the gods for that victory.

As a believer reached the end of the passage, he admired the colossal bronze statue of Athena, designed by Phidias. Simultaneously, he could appreciate the Athenian Ionic Erechtheion and the Doric Parthenon—two structures with distinctly different aesthetics. In the Erechtheion, Athena Polias appears as a nurturing mother embodying femininity and the forces of fertility, while in the Parthenon, Athena Pallas is depicted as a powerful and formidable protector of the city. The Parthenon was erected to commemorate the victory at the Battle of Salamis, emphasizing the sea’s strategic advantage for Athens.

It is reasonable to assume that Pericles could not have decided to construct this magnificent temple, which cost 500 talents (equivalent to 132.000.000 euros today—comparable to the expense of a modern 44 km long national highway of European standards), without politically leveraging the construction's significance. When the sky over Attica is clear, one can almost relive the fierce battle between the Persians and Greeks. As the Panathenaic procession entered the Acropolis area, every Athenian experienced a transformation, akin to passing through an Arch of Triumph.

In this sacred space, the gods felt close, perhaps even within reach (a sensation reminiscent of the Christian procession in Tinos today). The relationship between the divine and humankind seemed immediate. The columns, geometric forms, and sculptures served as symbolic reminders to people, similar to the hexapteryga and icons in the Christian tradition. Those who followed the Panathenaic procession left filled with optimism. As they timelessly entered the Sacred Rock’s domain (Past - Present - Future), they also left timelessly (Future - Present - Past). They viewed the past before them, directed towards Salamis, since the Propylaea enhanced this visual focus.

In this Sacred Site (the Acropolis), individuals actively participated, witnessing visions and creating performances, similar to the various sacred sites found in monotheistic religions.

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As a student of architecture exploring the ancient city of Rome, I was profoundly intrigued by one of its architectural marvels: the arch. This elegant structure, which my professors asserted was a distinct Roman invention, seemed to stand apart from anything seen in the ancient Greek world. Despite the passage of 30 years since my initial studies, this perspective remains firmly entrenched today. On a recent journey to southern Italy, I encountered a tour guide in Taormina (known in ancient times as Tavroménio), who reiterated this very claim that the arch originated from Roman ingenuity. This inspired me to delve deeper into the subject, driven by a strong intuition that there lies a richer narrative behind this ancient world's achievements—one that might not align with our contemporary logic but reflects a unique mentality that deserves exploration.

Embarking on this intellectual inquiry through the eyes of the Ancients, I stumbled upon hidden places and obscure cults that played pivotal roles in shaping architectural practices. These elements contributed to a cosmic order characterized by axes and geometrical shapes, satisfying their spiritual and religious requirements. They endeavored to transform abstract theory into tangible action, strategically positioning sacred temples along designated axes, and establishing significant relationships between them.

In this newfound realm, I discovered a worldview where art was not merely decoration but an integral component of a larger, cohesive logic.

Colosseum of Rome, completed in the 1st century CE

It became evident to me that beneath the surface of wars and conflicts lay a structured authority, adept at imposing its will, often leveraging religion as a powerful instrument of influence. To grasp the intricacies of the Ancients’ logic, however, requires far more than relying solely on archaeological findings or applying a one-dimensional lens; it demands a leap of imagination, and a willingness to step into their shoes. Without such an approach, utilizing a modern computer merely as a calculator is a trivial analogy for the diminished understanding of their complex realities. This scenario often leads to amateurs achieving success over seasoned professionals, reminiscent of the history of Heinrich Schliemann.

Reflecting on the substantial effort behind the comprehensive work titled "History of the Greek Nation," I once felt a profound confidence in its narratives. Yet, after dedicating extensive time and research to this endeavor, I found substantial discrepancies in the analysis and conclusions presented, prompting me to question what might be amiss in our understanding. This realization struck me particularly hard when I noted that among the sixteen volumes comprising approximately 10,000 pages produced by 159 scholars—including archaeologists, historians, and philologists—only a solitary reference was made to an architect and a mathematician, with no representation from other critical fields over a vast timeframe of 101,941 years.

In contrast, we recognize at least 754 Ancient Scientists as documented by G. Georgakopoulos in “Ancient Greek Scientists,” among whom 117 engaged in the practice of architecture over a period of 1,200 years, faithfully translating ancient theories into structural realities. It is crucial to remember that architects of that era were multifaceted individuals—painters, sculptors, engineers—who embodied a holistic approach to their craft. In today’s context, a modern architect possesses a broad educational background and profound historical insight, weaving together knowledge of art history, contemporary building practices, and future design potentials. This expansive knowledge encompasses Building Design, Structural Integrity, Functional Design Needs, Interior Design, a deep understanding of materials, Topography, Mathematics, Prospective Studies, Construction Details, and Social Structures, culminating in a Global Understanding that is essential for architectural success. When this comprehensive professional expertise is absent, even the most meticulous analysis of archaeological findings, historical data, and philosophical tenets may be inadequate, as these elements fail to coalesce into a meaningful, spherical understanding—particularly when critical fields are overlooked in the examination process.

Odeon of Herodes Atticus, Athens

The repercussions of this oversight manifest in the prevailing global perception of Greek architecture, which is often distilled to mere linear aesthetics defined by rhythmic orders: Doric, Ionic, and Corinthian, alongside structural frameworks like Prostyle, Amphiprostyle, Pavilion, and Dipteral designs. This realization fostered within me a strong professional curiosity, spurring my quest to investigate the ancient Greeks' construction knowledge. I aimed to bridge the gaps in our understanding and build upon the insights offered by colleagues and experts across scientific disciplines.

As I delved deeper into the intricacies of ancient construction methods, I found myself confronting a series of puzzles and enigmas that opened doors to previously unexplored realms of knowledge. This journey felt akin to navigating a labyrinth, where the path was ever-evolving and unexpectedly accessible. By approaching these issues through an ancient lens and embracing their mentality, I began to uncover solutions.

It was as though divine inspiration guided me—possibly the muses Apollo or Dionysus—opening the way with the wisdom of Pythagoras as a key to unlock the secrets of the sacred temples.

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From Mythology to History

The route from Delphi to Necromanteion, then to Olympus, and finally to Delhi is approximately 450 kilometers long. The area of the Orphic Circle, which is centered around Metropolis (Ω), covers roughly 25,500 square kilometers. This represents one-fifth of Greece's total land and island area, which is approximately 132,000 square kilometers.

This entire region is steeped in the myths of ancient civilizations, to which modern myths have been added. The history of these earlier civilizations has transformed into mythology, creating connections among them. For instance, Agamemnon of Mycenae has become associated with Zeus-Agamemnon. When Aeschylus (525-456 B.C.) presented his trilogy "Oresteia" in 458 B.C., which includes the tragedies "Agamemnon," "The Libation Bearers," and "The Eumenides," the audience did not distinguish between reality and fiction. Instead, they were primarily focused on the meaning of the tragedy.

Clytaemnestra hesitates before striking Agamemnon

However, it was not until 1871 A.D., when H. Schliemann announced the discovery of Priam’s city, Troy, that people began to learn about Mycenaean civilization. Schliemann expanded Greek history, transforming Agamemnon from myth into reality, similarly validating the existence of the Minoan civilization and thus enhancing Greek prehistory. Notably, C. Cavafis (1863-1933) was educated without any knowledge of Mycenaean or Minoan history, learning instead about their mythology.

Modern mythology, as seen in science fiction films like "Conan" and "The Matrix," incorporates elements from these ancient myths, even though the storylines are different and adapted to contemporary contexts. For example, in "Conan the Barbarian," featuring Arnold Schwarzenegger, there is a scene where a serpent transforms into a powerful temple figure. This parallels the myth of Apollo slaying the Python (chthonic forces) in Delphi and highlights the richness of mythology evident in this region, which its inhabitants use to enhance their cultural identity.

Apollo killing Python

The contribution of the Mycenaeans in shaping this new religious mythology was significant, though their ideological beliefs did not drastically change. Given their former dominant status, altering long-established customs within their civilization proved challenging. Instead, their influence lay primarily in the realm of construction.

From 1100 to 800 B.C., over a span of 300 years, various architectural designs were explored to develop a style suitable for rectilinear architecture. Mycenaean structures, such as the Treasury of Atreus, exemplified curvilinear architecture. However, the subsequent rectilinear architecture seemed to avoid large surfaces with arches and domes to maintain a clear distinction between the divine (celestial) and the mortal (chthonic) realms. This distinction was vital to the believers, who might become confused if the structural designs were identical for both celestial and chthonic gods. Moreover, celestial gods were perceived as more beautiful, powerful, and immortal than their chthonic counterparts, who were often seen as malformed and weaker. To maintain the symbolic hierarchy between the two realms, chthonic gods were kept imprisoned beneath the earth by the celestial gods.

A new architectural orientation emerged, emphasizing aesthetics, power, and a sense of immortality. This led to the repetitive use of previous designs for sanctuaries. Additionally, the careful selection of materials, color schemes, proportions, and decorations was primarily driven by aesthetic concerns. The symmetry and geometric shapes, along with the correction of optical distortions, were seen as manifestations of the power inherent in the structure itself. The concept of immortality was symbolically and geo-dynamically represented by the orientations and symbolic axes that precisely defined a building's location. Therefore, ancient architecture transcended mere aesthetics; it embodied profound ideals beyond its surface. Greek architecture metaphysically conveyed deep religious meanings.

Prior to becoming theology during the Byzantine period, religion served as a philosophy of shapes and numbers. Because of this geometric foundation, God was referred to as "The Architect of the Universe."

Whether or not the Orphics predated other cultural influences is of lesser importance than the impact of Orphic poems on the Greek world, which transformed the psychological landscape of its people. It is unrealistic to expect the society of 1100 B.C., which was striving for coexistence, to simultaneously manage such complexities.

By entering the Orphic circle, we discover a mythological park spanning approximately 25,500 square kilometers. Within this vast landscape, the actors are the very inhabitants of the country.

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