Relevant bibliographies by topics / Temple of Apollo (Cyrene)

Academic literature on the topic 'Temple of Apollo (Cyrene)'

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Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Temple of Apollo (Cyrene)"

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Adams, Neil. "Another Hellenistic Royal Portrait from the Temple of Apollo at Cyrene?" Libyan Studies 33 (2002): 29–44. http://dx.doi.org/10.1017/s0263718900005100.

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AbstractDuring their second campaign at the temple of Apollo in August 1861, Robert Murdoch Smith and Edwin Porcher discovered a large marble female head along the northern edge of the building's peristasis. The sculpture was subsequently sent to the British Museum. A recent re-examination of the head suggests that it deserves serious more attention than it has hitherto merited, principally for its quality, and the fact that it displays characteristics highly indicative of Hellenistic royal portraiture. Furthermore, comparison with a similarly sized and modelled male head discovered inside the temple presently identified as ‘Ptolemy Apion’ suggests the two should be considered as companion pieces. This paper attempts to identify the subject of the female head within the context of other sculpture originating from the temple, together with epigraphy relating to the Ptolemaic family at Cyrene. It also explores the possibility of a royal portrait group erected inside Cyrene's primary sacred space.
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White, Donald, and Philip Kenrick. "Applebaum's Hillside Stairs at Cyrene." Libyan Studies 42 (2011): 21–31. http://dx.doi.org/10.1017/s0263718900004775.

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AbstractA set of monumental stone stairs on the hillside south of Cyrene's Wadi Bel Gadir Sanctuary of Demeter and Persephone were first detected by Shi'mon Applebaum during World War 2 on a now lost aerial photograph. Today his theory that the stairs connected a hilltop structure (now partially covered by a modern farm installation), with the still unidentified Demeter Sanctuary and that all three elements belonged to a Jewish temple complex is no longer sustainable, at least as far as the Demeter Sanctuary goes. But the stairs still exist, still unexcavated and largely unrecorded. What remains visible suggests that they may have been partially covered with a wooden roof and that they served as a ceremonial link between two important components of the suburban city analogous to that played by the porticoed Via Sacra leading to Cyrene's Sanctuary of Apollo. A plea is made for their excavation.
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Teichner, Felix. "Signa Venerandae Christianae Religionis: On the Conversion of Pagan Sanctuaries in the Dioceses of Africa and Ægyptus." Libyan Studies 27 (1996): 53–66. http://dx.doi.org/10.1017/s0263718900002387.

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AbstractThe edict of the emperors Theodosius II and Valentinian III of AD 435 laid down the laws on the juridical dissolution of pagan sanctuaries and the annexation of the temple property. The probability of tallying such historically confirmed situations with archaeological finds always poses a difficult methodical question. A small number of interesting examples from the late antique Dioceses Africa and Ægyptus therefore deserve the author's closer attention: the temple of Apollo at Cyrene, the three-aisled Christian basilica at the ‘Vetus Forum’ of Lepcis Magna, the Jupiter Dolichenus Temple at the port of the same city (all in Libya), and the basilicas in Sbeitla (Sufetula), Djebel Oust (both in Tunisia) and Tipasa (Algeria).Unfortunately, in none of these cases, could the exact date of rebuilding be established. But even so, it is obvious that the edict of Theodosius II cannot be considered as a definitive terminus ad quem. Archaeological as well as historical facts indicate that the process of destroying pagan cults and transforming temples into Christian sites lasted for almost a century (early fourth up to the mid-fifth). Theodosius Il's edict thus legalised a custom that had already been in practice for decades.
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Thorn, James Copland. "Warrington's 1827 Discoveries in the Apollo Sanctuary at Cyrene." Libyan Studies 24 (1993): 57–76. http://dx.doi.org/10.1017/s0263718900001977.

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AbstractIn the summer of 1827 Colonel Hanmer Warrington, British Consul General in Tripoli, sent his son H. G. Warrington to Cyrene to search for antiquities which the Bashaw of Tripoli had offered to Britain. The article contains copies of the original letters on this subject and gives a description of the antiquities which were discovered during his excavations in the Apollo Sanctuary. Also given is the subsequent history of their journey from Cyrene to London, and then to Edinburgh, where they are now exhibited.
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Adams, Neil. "A Statue of Dionysos from the Sanctuary of Apollo at Cyrene: a Recent Join." Libyan Studies 32 (2001): 87–91. http://dx.doi.org/10.1017/s026371890000577x.

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AbstractThis brief report presents the reunification of a hand in the British Museum to a marble statue of Dionysos now in Edinburgh and originally discovered in the sanctuary of Apollo at Cyrene by Robert Murdoch Smith and Edwin Porcher in August 1861.
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Thorn, Dorothy. "ΑΡΧΙΠΠΑ: A Lost Statue Rediscovered." Libyan Studies 30 (1999): 69–76. http://dx.doi.org/10.1017/s026371890000279x.

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AbstractSome hitherto forgotten documents from Smith and Porcher's exploits at Cyrene were discovered in Edinburgh. These consisted of draft copies of despatches and a collection of their photographs, one of which showed the only contemporary view of the marble seated figure they identified as ‘Archippe’ on the grounds of an inscription on the base, but left in Cyrene on their departure. A resemblance was noticed between the ‘Archippe’ photographed in 1861 and an enigmatic seated figure now situated near the Apollo Sanctuary. The two-line inscription subsequently found on this statue identifies it as the one described by Smith and Porcher, and also by previous explorers.
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Ates, Alper K., and Glenn Maffia. "The Temple of Apollo in Didyma." Journal of Skyscape Archaeology 9, no. 2 (February 5, 2024): 181–214. http://dx.doi.org/10.1558/jsa.23277.

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The Temple of Apollo in Didyma, located on the Aegean coast of southwestern Turkey, is not aligned towards the cardinal directions: GPS measurements and satellite imagery indicate that the azimuth of the temple is 55.117°. Lack of prominent geological features in the surrounding landscape raise the idea of a probable celestial orientation. Various orientation studies have suggested bright stars of Gemini, sunrise direction during the summer solstice or the heliacal rising direction of Cygnus and Lyra during the winter solstice as potential vantage directions, and we propose that the temple is aligned towards the heliacal rising direction of Castor (a Geminorum). During the Hellenistic period Castor’s heliacal rise also coincided with the summer solstice, and we believe this alignment serves calendrical and symbolic purposes. We rest our case on astronomical computations, classical texts, archaeological evidence and the unique architectural plan of the temple.
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KORKUT, Taner, Ş. Recai TEKOĞLU, and M. Ertan YILDIZ. "Tlos Tiyatro Tapınağı’ndan İki Yeni Yazıt." Gephyra 25 (May 15, 2023): 139–71. http://dx.doi.org/10.37095/gephyra.1276831.

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This article presents the theatre temple of Tlos and two inscriptions carved on the walls of this temple. The temple was built on the central axis of the summa cavea of the Tlos theatre. The façade of the temple faces east. An inscription dated to the 2nd half of the 1st century BC was carved on the west-facing wall of the temple. According to this inscription, Aithon dedicated a golden wreath to Apollo and Demos. Thus, it is understood that the temple belonged to Apollo. The inscription states that Aithon belonged to the astikos demos. For this reason, some interpretations of the inscriptions found in Tlos and containing the names of demoi are included in the paper. All of such inscriptions are dated to the Hellenistic Period. From the Early Imperial Period onwards, demos names are no longer found in the inscriptions. In addition, all of these inscriptions were found in the city centre. Therefore, these demoi indicate a topographical division of citizens in the city settlement plan. The second inscription carved on the southeast wall of the Apollo temple is an astragal inscription. The main function of this inscription is to give a prophecy for those who are going on a journey or travelling. This prophecy inscription consists of 56 stanzas. However, the inscription presented here has not survived as a whole. Only the verses of 25 of these stanzas have survived as fragments. The translation of the 1st inscription is as follows: Aithon, son of Polemon, of the astikos (demos), after becoming gymnasiarkhos and agonothetes, offered this golden wreath as an offering to Apollo and the demos.
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Kane, Susan, and Donald White. "Recent developments in Cyrene's chora south of the Wadi bel Gadir." Libyan Studies 38 (2007): 39–52. http://dx.doi.org/10.1017/s0263718900004234.

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AbstractRecent work in the Wadi bel Gadir in the southern chora region of Cyrene, in particular the discovery of two temple precincts by the Italian Mission (Missione Archeologica a Cirene della Università degli Studi di Urbino) as well as an intensive topographic survey by the newly reconstituted University of Pennsylvania Expedition (now the Cyrenaica Archaeological Project) is providing important information about urban development to the west and southwest of the city of Cyrene. This paper offers an overview of the previous work in the area and some thoughts on the potential implications of the recent discoveries by the Italian Mission led by Professor Mario Luni and the Cyrenaican Archaeological Project (CAP) directed by Professor Susan Kane.
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Bookidis, Nancy, and Ronald S. Stroud. "Apollo and the Archaic Temple at Corinth." Hesperia 73, no. 3 (January 2004): 401–26. http://dx.doi.org/10.2972/hesp.2004.73.3.401.

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Dissertations / Theses on the topic "Temple of Apollo (Cyrene)"

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Keyser, Elizabeth, and Elizabeth Keyser. "Allies and Anomalies: The Temple of Apollo Epikourios at Bassai." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/624096.

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The sanctuary of Apollo Epikourios at Bassai has many unusual aspects, including the north-south orientation and the inclusion of a side door in both the Archaic and Classical temples, as well as the lack of evidence for the presence of an altar at the site. The anomalies of the Classical temple have been investigated by many scholars, but few have taken into account its Archaic predecessor. Because it is clear that the architect of the Classical temple intentionally replicated the plan of the Archaic temple, any attempt at understanding these anomalies must begin with an investigation of the earlier temple. These anomalies must also be examined within the context of the ongoing Messenian Wars in which the Arkadians, and the Phigaleians specifically, acted as allies to the Messenians in the face of Spartan aggression. Because the city of Phigaleia maintained the sanctuary at Bassai, this participation in the Messenian Wars as mercenaries impacted the development of the sanctuary. The Messenian Wars encouraged the development of a mercenary identity for the Phigaleians and for all Arkadians. This mercenary Arkadian identity is highlighted at the sanctuary and seems to have prompted the architects of the Archaic temple at Bassai to create a connection between Bassai, located at the extreme border of ancient Arkadia, and the religious heart of Arkadia, the sanctuary of Zeus at Mt. Lykaion to the east. This connection with the east provides a clear explanation for the architectural anomalies at the site, as these anomalies allow for the best view to the east. Additionally, the close connection between Bassai and Mt. Lykaion may provide an explanation for the lack of an altar at Bassai, as the ash altar to Zeus can easily be seen from the sanctuary of Apollo. Therefore, the importance of Arkadian identity that was developed during the Messenian Wars influenced the architects of the Archaic and Classical temples to place emphasis on the view to the east, explaining the many anomalies at the sanctuary.
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Persano, Paolo. "Scultura greca del tardo arcaismo: un nuovo esame delle sculture frontonali del tempio di Apollo Daphnephoros a Eretria." Doctoral thesis, Scuola Normale Superiore, 2017. http://hdl.handle.net/11384/85656.

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Mare, EA, and A. Rapanos. "The sacred and profane symbolism of space in classical Greek architecture: the temple complex of Apollo at Delphi and the Athenian Acropolis." South African Journal of Art History, 2007. http://encore.tut.ac.za/iii/cpro/DigitalItemViewPage.external?sp=1001354.

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Under consideration are the temple layouts at Delphi and the Athenian Acropolis which were shaped in completely different ways. What they have in common, however, is that both represent an architecture on two hierarchic levels: the upper or sacred level as symbolised by the eternal principle expressed in both elevated Doric temples, which are placed in dramatic juxtaposition with features in their natural settings (earth, horizon, sky); and the lower, human level which is represented by the auxiliary buildings of the approach areas of these temple complexes. The latter buildings are smaller than the main temples and are marked by complexity and ambiguity in that they are imperfect, of varied design and not oriented to a geometric axis, which is in complete contrast to the serenity of the fully articulated superior Doric order exemplified by the Temple of Apollo at Delphi and the Parthenon on the Athenian Acropolis. In both cases the focus will be on the perceptual totality of the group designs.
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Febvey, Agnes. "Apollon Pythien à Délos." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20081.

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Le sanctuaire d'Apollon à Délos accueillit en son sein, dès la fin du IVe s., un Pythion, bâtiment consacré à l'Apollon de Delphes, désigné dans les comptes des hiéropes sous le nom de Pythion, ou de « naos aux trois statues ». Les mentions répétées de ce nom dans l'épigraphie délienne, ainsi que les dépenses engagées dans divers travaux de restauration et d'aménagement, témoignent de l'importance de cet édifice. On sait qu'il possédait un lanterneau et abritait trois statues, un palmier et un foyer qui brûlait en permanence. Sa localisation, liée à celle de l'Autel de cornes, a longtemps fait problème, mais elle semble probable maintenant que le Kératôn est identifié de façon certaine : le Pythion correspondrait à l'édifice ionique construit par les Athéniens au IVe s, dont les vestiges sont visibles au Nord-Ouest de la plaine du Hiéron d'Apollon, entre l'Artémision au Nord et le Kératôn au Sud. L'examen des ruines de l'édifice, fondé sur un raisonnement purement architectural, puis l'analyse des sources épigraphiques concernant le Pythion, de manière à mettre à l'épreuve les apports des textes et ceux de l'étude architecturale, permettent d'établir l'identification de l'édifice ionique et du Pythion et d'apporter une synthèse sur l'architecture et l'histoire du Pythion de Délos
From the end of the 4th century AC, the sanctuary of Apollo in Delos took in a Pythion, a building consecrated to the Delphian Apollo, known in the account of the Delian hieropes as Pythion, or "naos with the three statues". The repeated mentions of this name in the Delian inscriptions, as well as the expenses involved in various restoration works or alterations, bear witness to the importance of the building. We know that it possessed a lantern and sheltered three statues, a palm tree and an hearth that burned continuously. Its location, linked to the one of the Altar of Horns, was a issue for a long time, but it seems probable now that the Keraton is certainly identified : the Pythion could correspond to the ionic edifice built by the Athenians in the 4th century AC, which remains can be seen North-West of the plain of Apollo's Hieron, between the Artemision to the North and the Keraton to the South. The correspondance between the ionic building and the Pythion is based on the study of the ruins, from a purely architural point of view, then on the exam of the epigraphic sources, in such a way that we put to the test the contributions from the texts and the architectural study, before proposing a synthesis on the architecture and the history of the Pythion
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Bisaillon, Patrick. "The cult of Apollo in the Milesian colonies along the coast of the Black Sea : an inventory of archaeological data." Thèse, 2017. http://hdl.handle.net/1866/19359.

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À la période Archaïque, la colonisation grecque avait pour but l’expansion et l’exportation des coutumes sociales des diverses cités États à travers différentes régions. Bien que le sujet de la colonisation grecque soit abondamment basé sur des sources primaires biaisées, causant une confusion concernant l’établissement du lien entre une cité mère et ses colonies, il demeure néanmoins qu’une connexion entre la cité de Milet et les colonies de la Mer Noire est observée au sein des institutions religieuses instaurées sur ces territoires. Le culte d’Apollon fut prédominant tout au long des périodes Archaïque, Classique et Hellénistique de la Grèce antique. À l’époque de la colonisation par Milet, la cité avait pour divinité principale Apollon qui était également dieu de la colonisation et dieu de la navigation. Pour les milésiens, Apollon autorisait et sanctionnait le droit de coloniser et d’y instaurer de nouveaux cultes. Dans les colonies fondées le long de la côte de la Mer Noire, une influence claire du culte de cette divinité est discernable dans la tradition littéraire, ainsi que dans les registres archéologiques. Grâce à un catalogue raisonné, concernant seize colonies dites milésiennes situées autour de la Mer Noire, unissant toute l’information archéologique et littéraire pertinente relatif au culte d’Apollon, ce mémoire propose qu’une forte représentation de ce culte dans cette région est attribuable à son instauration par les Milésiens dans l’espoir que les institutions religieuses des colonies reflètent celles de la cité mère. Il en découle qu’Apollon devint, par le fait même, la divinité principale de la majorité des colonies milésiennes de la Mer Noire.
Greek colonisation in the Archaic period had as its goal the expansion and the exportation of a city state’s social and religious customs into different regions. Although the subject of Greek colonisation is often vague, and based on erroneous, and generous primary sources, which can confound links between the colonies and their apparent mother city, a connection can nevertheless be established between the colonies in the Black Sea and the mother city of Miletus through the religious institutions that were installed upon colonisation. The cult of the god Apollo was prevalent throughout the ancient Greek world during the Archaic, Classical and Hellenistic periods. For the Archaic period colonizing Greek city state of Miletus, Apollo was patron deity, the god of colonisation, as well as the god of seafaring. For the Milesians, Apollo was the deity who sanctioned the right to set up new cults in new locations, as well as authorising the very act of establishing colonies. In the colonies founded by Miletus located along the coast of the Black Sea, there is a clear disposition towards the cult of Apollo in the literary tradition, as well as in the archaeological record. This thesis proposes, by means of a well-defined catalogue uniting all pertinent archaeological and literary information relating to the cult of Apollo in 16 colonies located around the Black Sea said to have been colonies of Miletus, that the reason for such a strong representation of the cult of Apollo in these colonies is a result of the Milesians installing the cult of their patron deity Apollo with the wish that the colonies’ religious institutions mirror that of the metropolis. The inventory demonstrates that Apollo was the patron deity of the majority of Miletus’s colonies in the Black Sea. This thesis will also propose that a proper study of religious trends found in city states and their supposed colonies can act as a methodology for identifying which colonies belonged to which mother city, as I propose that the patron deity in a city state will be the patron deity in their colony.
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Books on the topic "Temple of Apollo (Cyrene)"

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A, Cooper Frederick, ed. The Temple of Apollo Bassitas. Princeton, N.J: American School of Classical Studies at Athens, 1996.

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Finlay, Ian Hamilton. Proposal for a temple of Apollo/Saint-Just. Little Sparta, Dunsyre: Wild Hawthorn Press, 1994.

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Peter, Rogan, Stewart Mark, and Wild Hawthorn Press, eds. Proposal for a temple of Apollo/Saint-Just: Little Sparta. Little Sparta]: Wild Hawthorn Press, 1994.

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Strazzulla, Maria Josè. Il principato di Apollo: Mito e propaganda nelle lastre "Campana" dal tempio di Apollo Palatino. Roma: L'Erma di Bretschneider, 1990.

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Caro, Stefano De. tempio di Apollo a NAPOLI: Scavi stratigrafici di A. Maiuri nel 1931-32 e 1942-43. Napoli: Istituto universitario orientale, Dipartimento di studi del mondo classico e del Mediterraneo antico, 1986.

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Melas, Evi. Delphi: Die Orakelstätte des Apollon. Köln: DuMont Buchverlag, 1990.

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Palazzo dei conservatori (Rome, Italy), ed. Amazzonomachia: Le sculture frontonali del tempio di Apollo Sosiano. Roma: De Luca, 1985.

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Vasilēs, Nikolopoulos. Ho naos tou Epikouriou Apollōna: Me to vlemma tōn Nikou Kazantzakē, Seamus Heaney, Jean-Daniel Pollet. Greece: [s.n.], 2008.

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Sinos, Stefan. The Temple of Apollo Hylates at Kourion and the restoration of its south-west corner. Athens: A.G. Leventis Foundation, 1990.

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Huber, Sandrine. L' aire sacrificielle au nord du Sanctuaire d'Apollon Daphnéphoros: Un rituel des époques géométrique et archaïque. Gollion: Ecole suisse d'archéologie en Grèce, 2003.

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Book chapters on the topic "Temple of Apollo (Cyrene)"

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Andrikou, Dimitra. "The Temple of Apollo at Corinth. Observations on the Architectural Design." In Communications in Computer and Information Science, 22–35. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-12960-6_2.

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Ponomareva, Anna. "“Know Thyself”: From the Temple of Apollo at Delphi to the Pages of Petersburg." In Andrey Bely’s “Petersburg”, edited by Olga M. Cooke, 147–62. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618115768-013.

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Psycharis, I. N., E. Avgenakis, I. M. Taflampas, M. Kroustallaki, E. Farmakidou, M. Pikoula, M. Michailidou, and A. Moropoulou. "Seismic Response of the Temple of Pythian Apollo in Rhodes Island and Recommendations for Its Restoration." In Springer Proceedings in Materials, 160–77. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25763-7_12.

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Mallgrave, Harry Francis. "“Conosci te stesso”: o quello che i progettisti possono imparare dalle scienze biologiche contemporanee." In La mente in architettura, 16–37. Florence: Firenze University Press, 2021. http://dx.doi.org/10.36253/978-88-5518-286-7.03.

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Wherein resides the ‘art’ in the ‘art of building’? Throughout history, architects have generally viewed their field as a craft informed by the human body, a creative sense of play, and technical science. Theory in the second half of the 20 th century departed from this direction by reducing art to the visual and semiotic understanding of form. The remarkable discoveries of the biological sciences in recent decades have opened an entirely new perspective for designers, based on our profound insights into human soci-ality, empathy, emotion, mirror systems, and design’s inherent powers of “tactility and kinesis.” The dictum “know thyself,” once inscribed in stone at the entrance of the Temple of Apollo at Delphi, in many ways holds the key to locating the missing ‘art’ of design.
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"Rituals for Brides and Pregnant Women in the Worship of Artemis." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 17. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0005.

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Abstract Work: This Inscription Found At Cyrene Prescribes Rites For Brides And Pregnant Women In The Temple and festivals of the Greek goddess Artemis (the virgin twin sister of Apollo), who was associated with both virginity and fertility. In the Roman period, Artemis was the patron deity of the city of Ephesos, a major metropolis on the western coast of Asia Minor (modern Turkey). For an overview of the use of inscriptions in the study of women’s religions, see the Introduction to section 2. translation: Lefkowitz and Fant, p. 120, no. 125. text: LSCG Suppl. 115 = SEG 9.72.13–16. bibliography: Blessings, 22–29; Susan Guettel Cole, “Domesticating Artemis,” in Sue Blundell and Margaret Williamson, eds., The Sacred and the Feminine in Ancient Greece (New York: Routledge, 1998), 27–43; Helen King, “Bound to Bleed: Artemis and Greek Women,” in Averil Cameron, ed., Images of Women in Antiquity, rev. ed. (Detroit: Wayne State University Press, 1993), 109–27; Jennifer Larson, “Handmaidens of Artemis?” Classical Journal 92, no. 3 (1997): 249–57.
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"Temple of Apollo, Anaphe." In Asylia, 358–61. University of California Press, 1996. http://dx.doi.org/10.1525/9780520916371-022.

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"Temple of Apollo, Anaphe." In Asylia, 358–61. University of California Press, 2023. http://dx.doi.org/10.2307/jj.5973089.24.

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"Sponsoring a temple to Apollo." In The Roman Municipia of Malta and Gozo, 115–22. Archaeopress Publishing Ltd, 2023. http://dx.doi.org/10.2307/jj.10574827.12.

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"Temple of Apollo (Figure 23)." In Pompeii. I.B. Tauris, 2017. http://dx.doi.org/10.5040/9781350987555.0010.

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"Temple of Apollo of Claros, Colophon." In Asylia, 351–53. University of California Press, 1996. http://dx.doi.org/10.1525/9780520916371-020.

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Conference papers on the topic "Temple of Apollo (Cyrene)"

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Giustini, Francesca, Mauro Brilli, Enrico Gallocchio, and Patrizio Pensabene. "Characterisation of White Marble Objects from the Temple of Apollo and the House of Augustus (Palatine Hill, Rome)." In XI International Conference of ASMOSIA. University of Split, Arts Academy in Split; University of Split, Faculty of Civil Engineering, Architecture and Geodesy, 2018. http://dx.doi.org/10.31534/xi.asmosia.2015/02.08.

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Dimitrakopoulou, Georgia. "�NOVELLA GRECA.� ?. SERAO�S 19TH CENTURY GREECE. ITS REALITIES AND ITS ANTITHESES." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.17.

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In the short story Novella Greca, in her book: Fior di Passione, 1888, the author M. Serao narrates the true story of Calliope Stavro, the heroine (Calliopi Stavrou in Greek), in Leucade - Santa Maura (Lefkada - Agia Mavra in Greek), an island of the Ionian Sea, in 19th century Greece. At that time, the country was just freed from the Turkish occupation, trying to recover from more than 400 years of slavery and subjugation to the Ottoman Empire. Calliope Stavro represents the woman of her time, imprisoned in the small society of her island, suffocated, asphyxiated, disillusioned and unfulfilled. Thus, she decides to commit suicide not having a way out in her island, which although it is a naturally beautiful place due to its greenery, it is a barren rock �thrown� into the Ionian Sea without any promising future for its inhabitants. Serao realistically exposes the true story of the heroine�s female identity, whose death signifies her suffocation within the patriarchal society of her time. The writer presents the outlets of human existence, the small society of the island, the negative influence of the heroine�s microcosm, which mostly depends on the raisin trade, its production and export, with which almost all the males of the island are preoccupied, since it provided a profitable income in that time. Faced with the crushing reality of her life, the non-existence of love, no romance, male dominance, and indifference, even misogynism, she chooses death, she surrenders to her doomed destiny and the futility of existence, because she is not allowed to live a free life according to her will. Her fatal fall from Lefkata�s cape, where in ancient times there was a temple of god Apollo, god of music, light, and patron of the arts and divination, signifies the death of the gods of Olympus. Their place has been taken by a harsh reality, the revelation of the demands of the human soul, its desires, and its dead ends. Greece will need and still needs a long way to go to find the place it deserves in history, free from patriarchal structures, prejudices, and the impasses that they entail. The story of Calliope Stavro proves in practice the predicament of the female under the patriarchal standards of her era and the unsatisfied desires of the human psyche, which are sacrificed for the sake of survival, most times with unpredictable, unpleasant and unhappy results.
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