The Road To Calydon Extra Quality
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A group of traveling villagers arrive in the deserted town of Parthus, the only thing living there is a lone dog. One of the men of the group tells the others this is what they have been searching for and declare it their new home. Inside a temple, somebody steals a golden chalice. This of course angers Hera and she causes a storm to rage over the town. Hercules meanwhile is walking along a road near that town & finds shelter. Inside the building where he's staying, he encounters a blind seer who tells Hercules the storm is bad news. The following day Hercules continues on his way, accompanied by the seer. They arrive in the town, and Hercules discovers from Broteas that the town suffered some heavy damage due to the storm. The seer tells them that the town is cursed. Hercules introduces himself to the people. Later, the villagers tell him how they had to leave their previous home, Hercules gives the people some food. At night the seer goes into the temple where the chalice was kept and has a vision of a beautiful woman being given the chalice by Zeus. He also sees Hera exact her revenge on the villagers by turning them all to dust. Hercules wakes the next day to find the villagers about to sacrifice the food he had given them to Hera.
On the road, Hercules is startled by terrible lightning; an eerily laughing blind seer says it announces much suffering trough pure evil, the doom of Hera's rage and comes along. In the largely deserted nearest town they find the boy Ixion, hiding for the storm demons, and fellow outcast orphan Jana, unwilling to tell what's wrong, unlike Broteas, leader of the recently arrived group of refugees from the fighting at Telyte; water turning to blood proves the curse is still active. Hercules stops Broteas sacrificing bread the hungry people crave for. In Hera's temple the seer learns the goddess annihilated people in the village after a thief took a golden chalice Hera got from Zeus, who fell for a local girl Hera transformed into a wolf-dog while damning the whole town. Hercules offers to guide everyone trough the Stymfalian swamp to Calydon, a curse-free city under Apollo's divine protection, which means braving a murderous winged monster- the people choose to follow him. From Hera's temple arise skeleton warriors, who track the pilgrims underground; a rock rain drives everyone for shelter into the Minoan caves. The skeletons, emerging to attack the pilgrims back on the road, are no match for Hercules, who smashes them into pieces. Now the seer says Hera has send them after the chalice-thief among them. Broteas convinces others Hera is only after Hercules and catches Jana going trough his things, but proves it's not in his pack and promises to sacrifice Jana in the next Hera-temple, which Hercules forbids. In the swamp, the dog trips Broteas- the chalice falls out of his robes; Hercules simultaneously fights the dragon and saves Ixion and Jana from quicksand, into which he then trows the chalice. The seer follows Hercules, as the pilgrims, arriving in Calydon, face less evil and suffering, and adopts the dog.
This thesis investigates the origins of Greek temple decoration, in an attempt to clarify the roles played by Aetolia and Corinth in this phenomenon. Many literary sources connect Corinth with the early development of figurative architectural terracottas, but those are first documented at three sites of northwestern Greece: Thermon and Calydon, in Aetolia, and Corcyra. Scholars have tried to explain this contradiction between literary and archaeological evidence by stating that northwestern Greece was then part of the Corinthian 'sphere of influence' and therefore the progress observed there should actually he credited to Corinthian architects. This 'Corinthian connection', however, has always been explained in rather vague terms. As it stands today, it does not account for the fact that when in the Northwest, sanctuaries were systematically monumentalized by the building of new types of temples, Corinth shows absolutely no evidence for similar structures. My dissertation shows that this discrepancy between archaeological and historical sources is only apparent and can be explained by an analysis of the sociopolitical context in Corinth and northwestern Greece at the time when the new structures were constructed. I argue that while the practice of putting images on top of temples was first invented at Thermon, its transmission was accomplished by Corinthians, who were then traveling among the colonies newly founded by Corinth along the trade road to the West. Unlike Thermon and Calydon, two small cities rather insignificant politically, Corcyra was a major metropolis, extremely prosperous and a strategic turning point between Mainland Greece and the Western Mediterranean. Once adopted and adapted by Corcyreans, the practice of using images on temples internationalized and became the standard way of decorating sacred buildings in the Greek Mainland and in the West. Here lies the true nature of the Corinthian connection: a major invention made locally in Aetolia, then propagated by Corinthians who turned it into an international practice.
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