Social networks and mythology

 

In the Broadband Society of Dr. Fondevila social networks are necessary to disseminate the various areas of knowledge. And classicism and mythology must not be an exception. Some authors blame the vagueness of search engines and the difficulty of finding sources on this matter, since logically there are numerous sources.

In fact, training and information on the part of users to be able to use suitable search criteria is recommended. Likewise, it is considered that scientific knowledge is increasingly pouring into the Internet, given that the majority of indexed scientific journals have an online version, and the paper version is diminishing, as a result of production and distribution costs, affected by the increase in the price of paper. This implies open solutions (open source magazines), others mixed and others paid. In the latter, the most you can read without having to pay are the abstracts.

In this audiovisual and technological context, it is necessary to know how to distinguish between true quality journals and possible fake journals. Google Scholar tends to be a good ally on this path, prioritizing JCR and Scopus journals.

An intrinsic advantage of the Internet is the ability of readers to become producers of contents, what is called a prosumer. However, Nielsen's theory points out that there is a scant one percent of content creators, nine percent of content creators or commentators, and 90 percent of readers, passively. Therefore, analogue coordinates have moved to the digital environment. It will be necessary to adapt to it and ensure that the mythology flows through social networks naturally and effectively. A modest blog like ours tries to collaborate.

Greeks in Spain

 

The classic Greeks determine the roots of the Catalan and Spanish culture and contents of Broadband Society. The first introduction belongs to the Phocaenses. These were Greek merchant sailors who came from the Ionian city of Phocea (in present-day Turkey).

They want to get closer to the metal trade and following the route of the Western Mediterranean islands. Moreover, they founded Massalia (nowadays, Marseille), in the southern coast of France. This constituted the starting point for the establishment of colonies on the Spanish Mediterranean coast from the 8th and 7th centuries BC. C.

About Greek settlements in Spain, if we take in consideration the majority of the Greek colonies, there are no archaeological remains. They were the Iberian or Phoenician enclaves used by the Greeks to spend the night and trade with the natives, and they ended up giving their own Greek names.

Furthermore, the Greek foundation is proven in the colonies of Rhode (Rosas) and Emporion (Ampurias). Nevertheless, Hemeroskopeion and Alonis on the Alicante coast and Mainake in Malaga lack archaeological confirmation. In despite of it, the Greek influence was deep in the Mediterranean Iberian populations. They spread their alphabet, their ceramic productions, their handicraft industry, their religion and their art.

About Emporion, it was founded by settlers from the city of Massalia in 600 BC. C. It quickly became a prosperous colony, head of exchanges with the interior. In this placement, the Greeks brought wine, perfumes, luxury ceramics or oil. They exported esparto, grass, linen metals, salt.

Which was the place chosen by the founders of Ampurias? A small island very close to the coast. This is attached to the mainland and occupied by the small town of San Martín de Ampurias. The Greeks called it "Palaia Polis" (old city). Its inhabitants spread to the mainland, to the "Neapolis", where the ruins of the Greek city are nice.

The Neapolis had a fairly regular urban layout. The enclosure was defended by a wall.  The coexistence began with misgivings, but they ended up mixing in a single city. The Neapolis was articulated with four rectilinear streets that converged on the agora, at the corners of the agora, a fairly common feature in Greek urban planning. In addition, they marked the ordering of the remaining streets. The agora, as the Greeks called the main square, was regular and arcaded.

The two most important architectural ensembles, the Asklepeion and Serapis temples, are to the south, where the gate and the best-preserved remains of the wall are also located. In the temple of Asklepeion the sacred enclosure or "témenos" is a rectangle delimited by the city wall on two of its sides and by a thick stone wall on the other two. A staircase gave access to the sanctuary, in which a large podium stood in the foreground. There are few vestiges of two small aedicules in which the god Asklepios and perhaps Hygieia were worshiped. Asklepios was the Greek god of health, son of Apollo, and Hygieia, is the female personification of health.

Serapis is the Egyptian god identified with Hades-Pluto by the Greeks and who was made the supreme deity in Alexandria. The temple rises on a podium which is climbed by two side stairs. The Temenos is very spacious and is surrounded by an impressive colonnade.