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              <text>Anacreon (about 570-485 BC). Lyric poet who was born in Teos in Asia Minor, still young settles in Abdera, with the second colonization in 545 BC. He is distinguished, along with the poets Sappho and Alcaeus from Lesvos, for the expression of the most hidden feelings of the individual and the joy of life. He also lived in the courtyard of the tyrant Polycrates of Samos. His poetry was mainly entertaining for the luxurious banquets and he creates a school, where the later imitations of his poems were called 'Anakreontia'.&#13;
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              <text>We will say now briefly,,a few things, about each major figure of sciences and literature, who lived in Abdera, in Antiquity. Anacreon,, (about 570-485 BC). Lyric poet, who was born in Teos in Asia Minor, still young, settles in Abdera with the second colonization, in 545 BC. He is distinguished along with the poets, Sappho and Alcaeus from Lesvos, for the expression of the most hidden feelings of the individual, and the joy of life. He also lived in the courtyard of the tyrant Polycrates of Samos. His poetry, was mainly entertaining for the luxurious banquets, and he creates a school where the later imitations of his poems, were called 'Anakreontia'.&#13;
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              <text>&lt;p align="justify" id="maintext"&gt;The vivid city of Avdira was influenced by the spiritual life of Ionia. Anakreon who lived in Avdira was the first courtier poet. He was born in Teo, an Ionian city at the coast of Asia Minor, around 570 B.C. and belongs to the ones who were forced to leave homeland in 545 B.C because of the Persian threat. So they settled in Avdira. Stravon is referring to many heroes from Avdira and reproduces Anakreon?s characterization on Avdira as a fortunate colony for the ones who came from Teo. His fame of being an important courtier poet was spread and he left Avdira to live the biggest part of his life in Samos, along with Polikratis, in Athens, along with Pisistratidis Iparchos and in the end in Thessaly, at the wealthy house of Alevades.&lt;br/&gt;&lt;br/&gt;
Anakreon, is one of the members of the lyric poets? triad along with Sappho and Alcaeus, who expressed the human secret emotions. His works are in simple Ionian dialect, contain erotic poems, symposium poems, hymns for gods, elegies, monodies and iambi celebrating heterosexual and homosexual love, woman?s beauty, wine and Dionysus, joys, delights and frustrations of life. Anakreon did not take life seriously, but he enjoyed drinking and looseness. He is a hedonist and that is why women, avlitrides, have a significant place in his work. He was not interested in politics and war and it is said that he also wrote odes for religious rituals. &lt;br/&gt;
His poetry is mainly recreational, bringing out enthusiasm at the luxuriant symposia of the spiritual sovereigns. His work resulted to the creation of a school. Posteriors imitated him by composing anakreontia songs (at Anakreon?s style), while during the middle years he was popular to secular and religious poets who also imitated him. All poetic works with an iambic two part ending or reflecting ioanian two part line and the sixty ones that are placed in the Palatini anthology, imitate the erotic and symposium poems of Anakreon and are called ?Anakreontia?. These posterior imitations shaped Anacreon as an old drank man surrendered at pleasures. The genuine abstracts of his work reveal a brilliant reasonable man with kind indifference and self control who just describes the intense joy of life.&lt;br/&gt;
His friends from Alexandria, Aristophanes from Byzantium and Aristarchos from Samothrace, published Anacreon?s poems in five books (3 books with melodies, 1 book with iambs and 1 book with elegies).  The 18 epigrams with his name on may be pseudepigraphs. Most of his poems are partially saved. &lt;br/&gt;
According to ancient texts, Anacreon died at about the age of 85 years, after a possible return to his homeland, Teo. Even if Anacreon was misinterpreted as drank reveler, he was honored in homeland, Teo, through the cut of coins with his face on them. In Athens they built his statue.&lt;/p&gt;
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              <text>Anaxarchos (about 380-320 BC). He was born in Abdera. He was a philosopher and a student of Diogenes of Smyrna. His passion for life is summed up in the phrase: "Blissful life", from which he got the nickname "blissful". As a personal friend of Alexander the Great, he follows his campaign for the conquest of Asia. Many ancient writers considered him to be a flatterer and bad influence for Alexander. He died agonizingly in Cyprus due to the tyrant Nikokreonta.&#13;
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              <text>&lt;p align="justify" id="maintext"&gt;Anaxarchos lived during the 4th century (380-322 B.C.), belongs to the Avdira School of Philosophy and he resonates the ideas of Democritus and Protagoras leaning to skepticism. According to Diogenis from Laerti (Philosophers? lives, book IX: §58-60), Anaxarchos studied with Diogenes from Smirni, a pupil of Mitrodoros from Chios. &lt;br/&gt;&lt;br/&gt;
His passion for life and the enjoyment he obtained from everything compose his special personal characteristics. He followed the concept of ?living prosperously? without tensions and passions. This is why he was called ?eudaemonist?. &lt;br/&gt;&lt;br/&gt;
He was a personal friend of Alexander the Great and followed him to his major expedition for conquering Asia. Ancient writers like Arianos (95 -175 μ.Χ.), Ploutarchos (47 -127 μ.Χ.), Diogenes from Laerti etc. give information on Anaxarchos, especially regarding his relation to Alexander the Great. According to these resources, Anaxarchos is presented to be more an adulator than a friend of Alexander the Great and was also accused of boosting the negative side of Alexander?s personality along with pandering his arrogance. Ploutarchos describes an incident where Alexander while being drank killed Klitos, one of his Eteri (the part of Alexander?s host that consisted of exceptional warriors). Eventually, Alexander acted theatrically expressing in this way his remorses and Anaxarchos convinced him that the king is beyond the law. Arianos?, in his work ?Analisi? [Analysis], comments on Anaxarchos and his willing Eteri to kneel in front of him: Alexander was supposed to be a god, not Dionysos and Hercules? there is no doubt that when Alexander would die, people would worship him as a god? so it would be fair enough to grace him while he was alive and not after his death, because then it would be worthless. &lt;br/&gt;&lt;br/&gt;
Regarding the virtues and aspirations of a competent leader he said: Erudition avails people but it also impairs. It is of benefit for a capable man, but it is tricky for the ones who speak publicly. It is important to choose when to speak. This is a component of wisdom. If they do not speak at a proper time, they will be accused of fatuity ?even if what they say is wise. &lt;br/&gt;
Anaxarchos did not accept any stable criteria for truth. His philosophical theory supported that all beings that we see or hear, are placed in a scenography or a continuous state of sleep and dream or a state of madness. As a result, the quality of our behavior is insensible. &lt;br/&gt;
Anaxarchos was known for his candor and freedom of expressing his opinion. It is said that this was the reason for being tortured to death by his enemy, the tyrant of Cyprus, Nikokreondas. According to the texts, Anaxarchos was driven ashore Cyprus, Nikokreon arrested him and then gave the order of throwing him in a big cylindrical vessel that was bitten with big beetles. During his torture Anaxarchos said: Ptise, ptise, ptise ton Anaxarchou thilakon. Anaxarchos gar ou ptisis [Beat, go on beating the body of Anaxarchos. You won?t beat Anaxarchos). When Nikokreon gave the order of cutting his tongue, Anaxarchos cut his tongue with his teeth and spitted it to the face of the tyrant. He was admired by ancient people for his valor.&lt;/p&gt;
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              <text>Ancient Port Colonization &#13;
The Greeks of the Eastern Aegean, during the 8th century BC, colonized the land of the Thracian tribes, seeking new homes.  In the middle of the 7th century BC, habitants of the island of Chios, founded the ancient Maronia, which was very close to the preexisted and older Ismaros. The name of the city is considered to be linked to the Homeric Maronas, son of Evanthos, and priest at Ismaros of the god Apollo. Gradually, there will be a mutual cultural influence between the colonists and the local population. In the new region, the colonists found fertile plains in order to grow olives, cereals and vines- crops which were bonded with the colonists for long time- but also they found a natural harbor which will be of great importance for the promotion of their trade.  Remnants of the jetty, dated on the 4th century BC, preserved on the east side of the modern port of St. Charalambos. The location of the colony is very privileged, as it offers a great views all the way from Thassos to Samothrace. However, there was an ongoing conflict with the neighbor Thassians, due to the fact that the very competitive nearby Strymi, which was a Thassian colony, was also thriving. These controversies begun during the Archaic period and they appear again in 360/361 BC, this also showed the westward expanse of the area controlled by Maronia. &#13;
The exploitation of the rich Thracian inland, and activities such as the grain production, cultivation of olive trees and especially vines, but also the extensive livestock, (an occupation of the inhabitants even at present), in combination with trade, brought great economic growth and prosperity in the ancient city. &#13;
On the ground floor of the Archaeological Museum of Komotini there are several tombstones exhibited, on which you can see the different types of occupations of the people of the ancient city, for example you will be able to spot doctors but also greengrocers.&#13;
At this point we should state, that another proof of the growth and development of the city could also be the coinage of Maronia, where its coins were widely spread in all the known ancient world. The metal was guaranteed by commercial trading. &#13;
The beginning of coinage in the city took place during 520-515 BC. On the front side of the coins, the representation is associated with the worship of Dionysus and also with the cultivation of vines. &#13;
Moreover, there was also a representation of a horse, which is another symbol of the city, and is connected with Kikones. On the back side, there is a variation of representations so we could see bunches of grapes, rams, concave squares with crosses but also the figure of Hercules.&#13;
At the Archaeological Museum of Komotini there are exhibited several findings from the ancient Maronia.&#13;
Funerary relief depicting, on the left, a dead person in the shape of a seated woman, and on the right, a standing young maidservant. This is dated back to the 4th century BC.&#13;
From 1969 to 1988 the excavations in the ancient city took place under the supervision of Evangelos Pentazos. Since 1971 Maronia became part of the excavations project of the Archaeological Society of Athens. It is worth mentioning that the finds dated from the 4th century onwards to the Hellenistic and the Roman period. The very few findings which are dated even before then, are only small fragments of reliefs, many of which were found embedded in buildings of the modern village of Maronia or they have unknown origins. &#13;
Part of the frieze of a funerary monument of 400 BC, with the Persephone's representation and the winged figure (this is the departed young man).&#13;
Clay statuette of Aphrodite from Maronia, dated in the later classical period.&#13;
Glass offerings from Maronia, dated in the 1st century BC.&#13;
In Maronia, coins from the end of the 6th century BC have been found, and many coins from the period of the city’s prosperity, namely in the 5th and 4th century BC.&#13;
Silver didrachm coin from Maronia, dated in the Classical period: A hemisected horse is illustrated galloping and facing left in a circular pattern with dots. It dates back to the 5th century BC (around 495-449 BC), with diameter 20 mm and weight 7.41 grams. The word MARONITE is inscribed on the back, around a square, which is divided into quarters and the whole composition is inside an incuse square.&#13;
Silver tetradrachm from Maronia dated in the Roman era: The bust of Dionysus at a young age is depicted, wreathed with ivy and facing right. Dated in the 2nd century BC (around 146-145 BC), with diameter 33.9 mm and weight 16.43 grams. On the back, the god Dionysus, naked, facing slightly left, holding in his right hand a bunch of grapes and in his left hand a cloak and two flutes. In the bottom left the monogram OPA is engraved. The inscription states: "DIONYSUS SAVIOR OF MARONITES". It resembles with coins of Thassos from the same period.</text>
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