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by key 2

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In Greece's very early history, only wealthy men were educated. Young boys usually had their own tutors who taught them math, writing, and military training. The things children were taught also depended on where they lived in Greece. If a boy grew up in Sparta, for example, his entire education was spent preparing him for the military.

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by Pann
What do ancient Greek people do? facts http://www.bbc.co.uk/guides/zc8yb9q#zqx9d2p

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this is the information about Greek house

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Most houses in Ancient Greek towns were built from stone or clay. The roofs were covered with tiles, or reeds, and the houses had one or two storeys. The floors of the rooms were tiled to keep them cool, although in winter fires in metal baskets were sometimes needed.

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by Pann

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r/AskHistorians - I was once told people in Ancient Greece spent their spare time studying philosophy. Is this true?

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Finding a great meal in ancient Greece would have been very easy lots of good information here!

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Greek Food

Finding a great meal in ancient Greece would have been very easy. They ate a variety of delicious dishes, some of which are still around today. Most Greeks were farmers and they ate the food that they grew. Since Greece had a mild climate, they were able to grow many different fruits and vegetables as long as they got enough rain.

Vegetables were a huge part of the Greek diet. Most Greeks ate a diet that was almost vegetarian. Among the most common vegetables and plants eaten by Greeks were asparagus, fennel, cucumbers, chickpeas, and celery. They also gathered and boiled dandelions to eat. The bulbs of certain plants, such as iris, were also edible. They even ate stinging nettles!

Fruits and nuts were also a large part of the Greek diet. Apples, pears, cherries and mulberries grew wild and were available throughout Greece. Damsons, a fruit related to plums, were also a favorite of the Greeks.

Perhaps the most important food to the ancient (and modern) Greeks was the olive. It was not simply a food. It was also a big part of Greek history. Greeks believed that the goddess Athena gave the first olive tree to Athens before it eventually spread to the rest of Greece. Olives were used in many recipes. Olives were also crushed and their oil was used for lamps. Olive oil could also be used as a beauty product. Women rubbed into their skin to make it soft and shiny.

Honey was another important Greek food. It was used much like we use sugar, as a sweetener in many different foods. It could also be used as a medicine. Greeks were fond of honey because they believed that Zeus was fed milk and honey as a baby. For them, honey was almost magical. Many families kept beehives and took good care of their bees!

Ancient Greeks didn't eat much meat. But since Greece is surrounded by water, fish were easy to get. Many varieties were available in the markets. Many Greeks thought of eating meat as something that barbarians did. The Greeks believed they were more civilized than that. As a result, they hardly ate meat at all.

The way that Greeks ate was also important. Having a meal was not only about eating food. It was also a chance to talk and enjoy the company of family and friends. A Greek meal was an event! This is still the case in modern-day Greece, where dinner with friends and family may last for hours!
A typical meal in ancient Greece almost always included these things:

Bread: this was a huge part of the Greek diet. It's believed that the Greeks had between 50 and 70 different varieties of bread.

Wine: the Greeks loved it, and even had rules on how to drink it properly. Wine was especially important for the symposia, a meeting of men to talk about ideas.

Olive oil: Nearly all Greek dishes used olives, or were cooked using olive oil. Even today, Greeks consume more olives than any other country in the world.

The ancient Greeks simply made use of the foods that were available. But we now know that the Greek diet was (and still is) very healthy. The Greeks may have found the key to living longer! But if it's all the same to you, I'll skip the stinging nettles!

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Finding a great meal in ancient Greece would have been very easy. They ate a variety of delicious dishes, some of which are still around today. Most Greeks were farmers and they ate the food that they grew. Since Greece had a mild climate, they were able to grow many different fruits and vegetables as ...

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Lets find out what did ancient Greek people eat!

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A Full List of the Various Foods Enjoyed by Ancient Greeks

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Ancient Greek foods were similar to the foods we know today, except that the variety was limited. Learn about ancient Greek foods.

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What food did Ancient Greek people eat find the answer here!

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Ancient Greek Food - Ancient Greece - What did people eat in Ancient Greece?

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This is the information about Greek drink I am sorry if some drink are wine or beer

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Honey mead is a type of alcoholic beverage that comes from fermenting honey with water. Sometimes other spices, such as fruits and grains, are added to change the flavor. Because sugar was unknown to the ancient Greeks, honey was their main sweetener and was used in a lot of recipes and drinks.

Fish was the main source of protein for the ancient Greeks because they did not drink a lot of milk. Also, beef was considered expensive, so only the wealthy ate it. The only time the commoners ate beef or pork was during religious holidays and festivals. During many festivals, cows and other animals were sacrificed to different gods. The meat from these animals was cooked and handed out to the public after the sacrifice.

Although breakfast is considered the main meal of the day in the modern world, supper was the main meal of the day for ancient Greeks. This meal was eaten during sunset and included fish, vegetables and fruit. For an after-dinner treat, Greek families often ate honey cake.
Learn more about Food History

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Honey mead is a type of alcoholic beverage that comes from fermenting honey with water. Sometimes other spices, such as fruits and grains, are added to change the flavor. Because sugar was unknown to the ancient Greeks, honey was their main sweetener and was used in a lot of recipes and drinks.

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This is the information about what did ancient Greek people eat and how do they eat with their family

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Kids learn about the food people from Ancient Greece ate including what they ate for breakfast, lunch, and dinner. What did they drink and did they use forks? Strange foods and fun facts.

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There was many types of greek clothing

By Erika

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in Greek they only went to school from age 7 to age 14

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in Greek they only went to school from age 7 to age 14

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by krit

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Greek people whore Clothing like Chitons,chlamys and more

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Greek education was vastly democratised. by Hadrian

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By Sana
The Greeks wore light, loose clothes as the weather was hot for most of the year. Long pieces of colourful fabric were used to make the Greek clothes. The main item of clothing for men was a tunic, called a chiton, These were big squares of cloth, held in place by pins at the shoulders and a belt round the waist.

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By Sana
In this website, you will find what the people of Ancient Greece wore!

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Ancient Greek Clothing, Footwear. Fashion in Ancient Greece.

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this during the war they wear and shield to protect themselves from the arrows flying in the air

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this the Athenian hoplite shield

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this is the helmet that Greek soldiers wear

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IIthis is the Armour the Greek soldiers wear

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this is men... chitons

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this is what some other men
wear this but the hand has been slit of

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this what soldiers wear while war to sacrifice their life

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this is a statue of a women wearing chitons tap on the picture for more information

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By Sana
Here you find out what children wor in Ancient Greece

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ancient greek clothing greece costume dress

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What did people wear in ancient Greece? - Ancient Greek Clothing - Quatr.us

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Ancient Greek Clothing - What did people wear in ancient Greece?

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by emma

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Building Materials

Imagine living in a mud house! The ancient Greeks actually lived in homes made of sun-dried mud bricks. Unfortunately, their walls weren't very strong. It was common for houses to crumble into pieces, and most had to be rebuilt. The roofs of the homes were made of clay tiles and the windows were small and covered with wooden shutters. These houses were constructed to keep the Greeks warm in the winter and cool in the summer.

Greek Homes

Similar to today, poor Greek people lived in small homes, while wealthy Greeks lived in large ones. Large homes usually had a kitchen, several bedrooms and a small room for bathing. They also had a room called a pastas, which open on one side, similar to a porch. The Greeks also had furniture just like we do today, including couches, tables and chairs. But believe it or not, there were no toilets! Instead, the Greeks used a chamber pot, which is a bowl kept in a bedroom to be used as a toilet. The chamber pot was emptied in the gutter or the street. Ew!

The Greek Household

The home was very important to Greek family life; however, it was common for men and women to live in different parts of the house. A special room called the andron was used for men and their male guests. Men lounged on couches and were served an evening meal while they discussed things like politics. They would also recite poetry or riddles. There was even a separate door to the andron so men and women would not run into one another. Women had a special room too, usually located on the second floor, where they did weaving and spinning and took care of the children.

Many Greek families included the husband, wife, children, grandparents and other female relatives who were not married. Wealthy families also had slaves who lived with them and worked in the fields and the home, or in workshops making sandals or jewelry.

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ancient greek homes & courtyards lesson for kids | study.com

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Ancient Greek Homes & Courtyards Lesson for Kids | Study.com

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Imagine living in a mud house! The ancient Greeks actually lived in homes made of sun-dried mud bricks. Unfortunately, their walls weren't very strong. It was common for houses to crumble into pieces, and most had to be rebuilt. The roofs of the homes were made of clay tiles and the windows were small and covered with wooden shutters.

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by tot

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Greek houses were a very big part of the Greek's daily life. If your job was to be an architect you would be very high ranking person. The architects would only use mud bricks to make houses because that was the strongest supply they had. The wealthiest Greeks had the biggest houses.

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Men ran the entire government, and spent most of their time away from home. When they were not involved in politics, they spent their time overseeing the slaves or tending the family's crops. They also spent a great deal of time sailing, hunting, or trading.

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ranveer this is what the beard looks like

Ranveer

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Greeks normally ate wheat, oil and wine

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by Pann

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Ancient Greece - Gods and Goddesses - The British Museum

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BY KEY

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greek school education greece reading writing children

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By Sana
In this website, you will find useful facts for 'what they wear in Ancient Greece

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The Greeks wore light, loose clothes as the weather was hot for most of the year. Long pieces of colourful fabric were used to make the Greek clothes.

The main item of clothing for men was a tunic, called a chiton, These were big squares of cloth, held in place by pins at the shoulders and a belt round the waist. They were made from wool in the winter or linen in the summer.

Women also wore clothing which was made from big square piece of linen or wool. They used pins in various places to hold it together. Unlike the men's, the dresses always went down to the ankles.

The ancient Greeks could buy cloth and clothes in the agora, the marketplace, but that was expensive. Many of the clothes were made by the women and female slaves.

Wealthy people had tunics made of coloured cloth. The tunics of the poor were plain. In cold weather, cloaks were worn. Most Greeks went barefoot. If they needed shoes, they put on leather sandals or boots.

Hair was curled, arranged in interesting and carefully designed styles, and held in place with scented waxes and lotions. Women kept their hair long, in braids, arranged on top of their head, or wore their hair in ponytails. Headbands, made of ribbon or metal, were very popular.

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The Greeks wore light, loose clothes as the weather was hot for most of the year. Long pieces of colourful fabric were used to make the Greek clothes. The main item of clothing for men was a tunic, called a chiton, These were big squares of cloth, held in place by pins at the shoulders and a belt round the waist.

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by tot

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Ancient Greek architecture came from the Greeks, or Hellenes, whose culture flourished on the Greek mainland, the Peloponnese, the Aegean Islands, and in colonies in Anatolia and Italy for a period from about 900 BC until the 1st century AD, with the earliest remaining architectural works dating from around 600 BC.

Ancient Greek architecture is best known for its temples, many of which are found throughout the region, with the Parthenon regarded, now as in ancient times, as the prime example. Most remains are very incomplete ruins, but a number survive substantially intact, mostly outside modern Greece. The second important type of building that survives all over the Hellenic world is the open-air theatre, with the earliest dating from around 525-480 BC. Other architectural forms that are still in evidence are the processional gateway (), the public square () surrounded by storied colonnade (), the town council building (bouleuterion), the public monument, the monumental tomb () and the .

Ancient Greek architecture is distinguished by its highly formalised characteristics, both of structure and decoration. This is particularly so in the case of temples where each building appears to have been conceived as a sculptural entity within the landscape, most often raised on high ground so that the elegance of its proportions and the effects of light on its surfaces might be viewed from all angles. Nikolaus Pevsner refers to "the plastic shape of the [Greek] temple [...] placed before us with a physical presence more intense, more alive than that of any later building".

The formal vocabulary of ancient Greek architecture, in particular the division of architectural style into three defined orders: the Doric Order, the Ionic Order and the Corinthian Order, was to have a profound effect on Western architecture of later periods. The architecture of ancient Rome grew out of that of Greece and maintained its influence in Italy unbroken until the present day. From the Renaissance, revivals of Classicism have kept alive not only the precise forms and ordered details of Greek architecture, but also its concept of architectural beauty based on balance and proportion. The successive styles of Neoclassical architecture and Greek Revival architecture followed and adapted ancient Greek styles closely.

The mainland and islands of Greece are very rocky, with deeply indented coastline, and rugged mountain ranges with few substantial forests. The most freely available building material is stone. Limestone was readily available and easily worked. There is an abundance of high quality white marble both on the mainland and islands, particularly Paros and Naxos. This finely grained material was a major contributing factor to precision of detail, both architectural and sculptural, that adorned ancient Greek architecture. Deposits of high-quality potter's clay were found throughout Greece and the Islands, with major deposits near Athens. It was used not only for pottery vessels but also roof tiles and architectural decoration.

The climate of Greece is maritime, with both the coldness of winter and the heat of summer tempered by sea breezes. This led to a lifestyle where many activities took place outdoors. Hence temples were placed on hilltops, their exteriors designed as a visual focus of gatherings and processions, while theatres were often an enhancement of a naturally occurring sloping site where people could sit, rather than a containing structure. Colonnades encircling buildings, or surrounding courtyards provided shelter from the sun and from sudden winter storms.

The light of Greece may be another important factor in the development of the particular character of ancient Greek architecture. The light is often extremely bright, with both the sky and the sea vividly blue. The clear light and sharp shadows give a precision to the details of the landscape, pale rocky outcrops and seashore. This clarity is alternated with periods of haze that varies in colour to the light on it. In this characteristic environment, the ancient Greek architects constructed buildings that were marked by the precision of detail. The gleaming marble surfaces were smooth, curved, fluted, or ornately sculpted to reflect the sun, cast graded shadows and change in colour with the ever-changing light of day.

Historians divide ancient Greek civilization into two eras, the Hellenic period (from around 900 BC to the death of Alexander the Great in 323 BC), and the Hellenistic period (323 BC - 30 AD). During the earlier Hellenic period, substantial works of architecture began to appear around 600 BC. During the later (Hellenistic) period, Greek culture spread as a result of Alexander's conquest of other lands, and later as a result of the rise of the Roman Empire, which adopted much of Greek culture.

Before the Hellenic era, two major cultures had dominated the region: the Minoan ( c. 2800 - c. 1100 BC), and the Mycenaean (c. 1500-1100 BC). Minoan is the name given by modern historians to the culture of the people of ancient Crete, known for its elaborate and richly decorated Minoan palaces, and for its pottery, the most famous of which painted with floral and motifs of sea life. The Mycenaean culture, which flourished on the Peloponnesus, was different in character. Its people built citadels, fortifications and tombs, and decorated their pottery with bands of marching soldiers rather than octopus and seaweed. Both these civilizations came to an end around 1100 BC, that of Crete possibly because of volcanic devastation, and that of Mycenae because of an invasion by the Dorian people who lived on the Greek mainland. Following these events, there was a period from which only a village level of culture seems to have existed. This period is thus often referred to as the Greek Dark Age.

The art history of the Hellenic era is generally subdivided into four periods: the Protogeometric (1100-900 BC), the Geometric (900-700 BC), the Archaic (700-500 BC) and the Classical (500-323 BC) with sculpture being further divided into Severe Classical, High Classical and Late Classical. The first signs of the particular artistic character that defines ancient Greek architecture are to be seen in the pottery of the Dorian Greeks from the 10th century BC. Already at this period it is created with a sense of proportion, symmetry and balance not apparent in similar pottery from Crete and Mycenae. The decoration is precisely geometric, and ordered neatly into zones on defined areas of each vessel. These qualities were to manifest themselves not only through a millennium of Greek pottery making, but also in the architecture that was to emerge in the 6th century. The major development that occurred was in the growing use of the human figure as the major decorative motif, and the increasing surety with which humanity, its mythology, activities and passions were depicted.

The development in the depiction of the human form in pottery was accompanied by a similar development in sculpture. The tiny stylised bronzes of the Geometric period gave way to life-sized highly formalised monolithic representation in the Archaic period. The Classical period was marked by a rapid development towards idealised but increasingly lifelike depictions of gods in human form. This development had a direct effect on the sculptural decoration of temples, as many of the greatest extant works of ancient Greek sculpture once adorned temples, and many of the largest recorded statues of the age, such as the lost chryselephantine statues of Zeus at the Temple of Zeus at Olympia and Athena at the Parthenon, Athens, both over 40 feet high, were once housed in them.

The religion of ancient Greece was a form of nature worship that grew out of the beliefs of earlier cultures. However, unlike earlier cultures, man was no longer perceived as being threatened by nature, but as its sublime product. The natural elements were personified as gods of the complete human form, and very human behaviour.

The home of the gods was thought to be Olympus, the highest mountain in Greece. The most important deities were: Zeus, the supreme god and ruler of the sky; Hera, his wife and goddess of marriage; Athena, goddess of wisdom; Poseidon, the god of the sea; Demeter, goddess of the harvest; Apollo, the god of the sun, law, healing, plague, reason, music and poetry; Artemis, goddess of chastity, the hunt and the wilderness; Aphrodite, goddess of love; Ares, God of war; Hermes, the god of commerce and travellers, Hephaestus, the god of fire and metalwork; and Dionysus, the god of wine and fruit-bearing plants. Worship, like many other activities, was done in the community, in the open. However, by 600 BC, the gods were often represented by large statues and it was necessary to provide a building in which each of these could be housed. This led to the development of temples.

The ancient Greeks perceived order in the universe, and in turn, applied order and reason to their creations. Their humanist philosophy put mankind at the centre of things and promoted well-ordered societies and the development of democracy. At the same time, the respect for human intellect demanded a reason, and promoted a passion for enquiry, logic, challenge, and problem-solving. The architecture of the ancient Greeks, and in particular, temple architecture, responds to these challenges with a passion for beauty, and for order and symmetry which is the product of a continual search for perfection, rather than a simple application of a set of working rules.

There is a clear division between the architecture of the preceding Mycenaean and Minoan cultures and that of the ancient Greeks, with much of the techniques and an understanding of their style being lost when these civilisations fell.

Mycenaean architecture is marked by massive fortifications, typically surrounding a citadel with a royal palace, much smaller than the rambling Minoan "palaces", and relatively few other buildings. The megaron, a rectangular hall with a hearth in the centre, was the largest room in the palaces, and also larger houses. Sun-dried brick above rubble bases were the usual materials, with wooden columns and roof-beams. Rows of ashlar stone orthostats lined the base of walls in some prominent locations.

The Minoan architecture of Crete was of the trabeated form like that of ancient Greece. It employed wooden columns with capitals, but the wooden columns were of a very different form to Doric columns, being narrow at the base and splaying upward. The earliest forms of columns in Greece seem to have developed independently. As with Minoan architecture, ancient Greek domestic architecture centred on open spaces or courtyards surrounded by colonnades. This form was adapted to the construction of hypostyle halls within the larger temples. The evolution that occurred in architecture was towards the public building, first and foremost the temple, rather than towards grand domestic architecture such as had evolved in Crete, if the Cretan "palaces" were indeed domestic, which remains uncertain.

Some Mycenaean tombs are marked by circular structures and tapered domes with flat-bedded, cantilevered courses. This architectural form did not carry over into the architecture of ancient Greece, but reappeared about 400 BC in the interior of large monumental tombs such as the Lion Tomb at Knidos (c. 350 BC).

The Greek word for the family or household, , is also the name for the house. Houses followed several different types. It is probable that many of the earliest houses were simple structures of two rooms, with an open porch or pronaos, above which rose a low pitched gable or pediment. This form is thought to have contributed to temple architecture.

The construction of many houses employed walls of sun-dried clay bricks or wooden framework filled with fibrous material such as straw or seaweed covered with clay or plaster, on a base of stone which protected the more vulnerable elements from damp. The roofs were probably of thatch with eaves which overhung the permeable walls. Many larger houses, such as those at Delos, were built of stone and plastered. The roofing material for the substantial house was tile. Houses of the wealthy had mosaic floors and demonstrated the Classical style.

City houses were built with adjoining walls and were divided into small blocks by narrow streets. Shops were sometimes located in the rooms towards the street. City houses were inward-facing, with major openings looking onto the central courtyard, rather than the street.

The rectangular temple is the most common and best-known form of Greek public architecture. This rectilinear structure borrows from the Late Helladic, Mycenaean megaron, which contained a central throne room, vestibule, and porch. The temple did not serve the same function as a modern church, since the altar stood under the open sky in the or sacred precinct, often directly before the temple. Temples served as the location of a cult image and as a storage place or strong room for the treasury associated with the cult of the god in question, and as a place for devotees of the god to leave their votive offerings, such as statues, helmets and weapons. Some Greek temples appear to have been oriented astronomically. The temple was generally part of a religious precinct known as the . According to Aristotle, "the site should be a spot seen far and wide, which gives good elevation to virtue and towers over the neighbourhood". Small circular temples, were also constructed, as well as small temple-like buildings that served as treasuries for specific groups of donors.

During the late 5th and 4th centuries BC, town planning became an important consideration of Greek builders, with towns such as Paestum and Priene being laid out with a regular grid of paved streets and an agora or central market place surrounded by a colonnade or stoa. The completely restored Stoa of Attalos can be seen in Athens. Towns were also equipped with a public fountain where water could be collected for household use. The development of regular town plans is associated with Hippodamus of Miletus, a pupil of Pythagoras.

Public buildings became "dignified and gracious structures", and were sited so that they related to each other architecturally. The propylon or porch, formed the entrance to temple sanctuaries and other significant sites with the best-surviving example being the Propylaea on the Acropolis of Athens. The bouleuterion was a large public building with a hypostyle hall that served as a court house and as a meeting place for the town council ( boule). Remnants of bouleuterion survive at Athens, Olympia and Miletus, the latter having held up to 1,200 people.

Every Greek town had an open-air theatre. These were used for both public meetings as well as dramatic performances. The theatre was usually set in a hillside outside the town, and had rows of tiered seating set in a semicircle around the central performance area, the orchestra. Behind the orchestra was a low building called the , which served as a store-room, a dressing room, and also as a backdrop to the action taking place in the orchestra. A number of Greek theatres survive almost intact, the best known being at Epidaurus by the architect Polykleitos the Younger.

Greek towns of substantial size also had a palaestra or a gymnasium, the social centre for male citizens which included spectator areas, baths, toilets and club rooms. Other buildings associated with sports include the hippodrome for horse racing, of which only remnants have survived, and the stadium for foot racing, 600 feet in length, of which examples exist at Olympia, Delphi, Epidaurus and Ephesus, while the Panathinaiko Stadium in Athens, which seats 45,000 people, was restored in the 19th century and was used in the 1896, 1906 and 2004 Olympic Games.

Parts of an Ancient Greek temple of the Doric Order:
1. Tympanum, 2. Acroterium, 3. Sima 4. Cornice 5. Mutules 7. Frieze 8. Triglyph 9. Metope
10. Regula 11. Gutta 12. Taenia 13. Architrave 14. Capital 15. Abacus 16. Echinus 17. Column 18. Fluting 19. Stylobate

The earliest temples, built to enshrine statues of deities, were probably of wooden construction, later replaced by the more durable stone temples many of which are still in evidence today. The signs of the original timber nature of the architecture were maintained in the stone buildings.

The stone columns are made of a series of solid stone cylinders or "drums" that rest on each other without mortar, but were sometimes centred with a bronze pin. The columns are wider at the base than at the top, tapering with an outward curve known as entasis. Each column has a capital of two parts, the upper, on which rests the lintels, being square and called the abacus. The part of the capital that rises from the column itself is called the echinus. It differs according to the order, being plain in the Doric order, fluted in the Ionic and foliate in the Corinthian. Doric and usually Ionic capitals are cut with vertical grooves known as fluting. This fluting or grooving of the columns is a retention of an element of the original wooden architecture.

The columns of a temple support a structure that rises in two main stages, the entablature and the pediment.

The entablature is the major horizontal structural element supporting the roof and encircling the entire building. It is composed of three parts. Resting on the columns is the architrave made of a series of stone "lintels" that spanned the space between the columns, and meet each other at a joint directly above the centre of each column.

Above the architrave is a second horizontal stage called the frieze. The frieze is one of the major decorative elements of the building and carries a sculptured relief. In the case of Ionic and Corinthian architecture, the relief decoration runs in a continuous band, but in the Doric order, it is divided into sections called metopes, which fill the spaces between vertical rectangular blocks called triglyphs. The triglyphs are vertically grooved like the Doric columns, and retain the form of the wooden beams that would once have supported the roof.

The upper band of the entablature is called the cornice, which is generally ornately decorated on its lower edge. The cornice retains the shape of the beams that would once have supported the wooden roof at each end of the building. At the front and rear of each temple, the entablature supports a triangular structure called the pediment. The tympanum is the triangular space framed by the cornices and the location of the most significant sculptural decoration on the exterior of the building.

Every temple rested on a masonry base called the crepidoma, generally of three steps, of which the upper one which carried the columns was the stylobate. Masonry walls were employed for temples from about 600 BC onwards. Masonry of all types was used for ancient Greek buildings, including rubble, but the finest ashlar masonry was usually employed for temple walls, in regular courses and large sizes to minimise the joints. The blocks were rough hewn and hauled from quarries to be cut and bedded very precisely, with mortar hardly ever being used. Blocks, particularly those of columns and parts of the building bearing loads were sometimes fixed in place or reinforced with iron clamps, dowels and rods of wood, bronze or iron fixed in lead to minimise corrosion.

Door and window openings were spanned with a lintel, which in a stone building limited the possible width of the opening. The distance between columns was similarly affected by the nature of the lintel, columns on the exterior of buildings and carrying stone lintels being closer together than those on the interior, which carried wooden lintels. Door and window openings narrowed towards the top. Temples were constructed without windows, the light to the naos entering through the door. It has been suggested that some temples were lit from openings in the roof. A door of the Ionic Order at the Erechtheion (17 feet high and 7.5 feet wide at the top) retains many of its features intact, including mouldings, and an entablature supported on console brackets. (See Architectural Decoration, below)

The widest span of a temple roof was across the cella, or inner chamber. In a large building, this space contains columns to support the roof, the architectural form being known as hypostyle. It appears that, although the architecture of ancient Greece was initially of wooden construction, the early builders did not have the concept of the diagonal truss as a stabilising member. This is evidenced by the nature of temple construction in the 6th century BC, where the rows of columns supporting the roof the cella rise higher than the outer walls, unnecessary if roof trusses are employed as an integral part of the wooden roof. The indication is that initially all the rafters were supported directly by the entablature, walls and hypostyle, rather than on a trussed wooden frame, which came into use in Greek architecture only in the 3rd century BC.

Ancient Greek buildings of timber, clay and plaster construction were probably roofed with thatch. With the rise of stone architecture came the appearance of fired ceramic roof tiles. These early roof tiles showed an S-shape, with the pan and cover tile forming one piece. They were much larger than modern roof tiles, being up to 90 cm (35.43 in) long, 70 cm (27.56 in) wide, 3-4 cm (1.18-1.57 in) thick and weighing around 30 kg (66 lb) apiece. Only stone walls, which were replacing the earlier mudbrick and wood walls, were strong enough to support the weight of a tiled roof.

The earliest finds of roof tiles of the Archaic period in Greece are documented from a very restricted area around Corinth, where fired tiles began to replace thatched roofs at the temples of Apollo and Poseidon between 700 and 650 BC. Spreading rapidly, roof tiles were within fifty years in evidence for a large number of sites around the Eastern Mediterranean, including Mainland Greece, Western Asia Minor, Southern and Central Italy. Being more expensive and labour-intensive to produce than thatch, their introduction has been explained by the fact that their fireproof quality would have given desired protection to the costly temples. As a side-effect, it has been assumed that the new stone and tile construction also ushered in the end of overhanging eaves in Greek architecture, as they made the need for an extended roof as rain protection for the mudbrick walls obsolete.

Vaults and arches were not generally used, but begin to appear in tombs (in a "beehive" or cantilevered form such as used in Mycenaea) and occasionally, as an external feature, exedrae of voussoired construction from the 5th century BC. The dome and vault never became significant structural features, as they were to become in ancient Roman architecture.

Plans of Ancient Greek Temples
Top: 1. distyle in antis, 2. amphidistyle in antis, 3. tholos, 4. prostyle tetrastyle, 5. amphiprostyle tetrastyle,
Bottom: 6. dipteral octastyle, 7. peripteral hexastyle, 8. pseudoperipteral hexastyle, 9. pseudodipteral octastyle

Most ancient Greek temples were rectangular, and were approximately twice as long as they were wide, with some notable exceptions such as the enormous Temple of Olympian Zeus, Athens with a length of nearly 2 times its width. A number of surviving temple-like structures are circular, and are referred to as tholos. The smallest temples are less than 25 metres (approx. 75 feet) in length, or in the case of the circular tholos, in diameter. The great majority of temples are between 30 and 60 metres (approx. 100-200 feet) in length. A small group of Doric temples, including the Parthenon, are between 60 and 80 metres (approx. 200-260 feet) in length. The largest temples, mainly Ionic and Corinthian, but including the Doric Temple of the Olympian Zeus, Agrigento, were between 90 and 120 metres (approx. 300-390 feet) in length.

The temple rises from a stepped base or stylobate, which elevates the structure above the ground on which it stands. Early examples, such as the Temple of Zeus at Olympus, have two steps, but the majority, like the Parthenon, have three, with the exceptional example of the Temple of Apollo at Didyma having six. The core of the building is a masonry-built "naos" within which is a cella, a windowless room originally housing the statue of the god. The cella generally has a porch or "pronaos" before it, and perhaps a second chamber or "antenaos" serving as a treasury or repository for trophies and gifts. The chambers were lit by a single large doorway, fitted with a wrought iron grill. Some rooms appear to have been illuminated by skylights.

On the stylobate, often completely surrounding the naos, stand rows of columns. Each temple is defined as being of a particular type, with two terms: one describing the number of columns across the entrance front, and the other defining their distribution.

Examples:

Distyle in antis describes a small temple with two columns at the front, which are set between the projecting walls of the pronaos or porch, like the Temple of Nemesis at Rhamnus. (see above, figure 1.)

Amphiprostyle tetrastyle describes a small temple that has columns at both ends which stand clear of the naos. Tetrastyle indicates that the columns are four in number, like those of the Temple on the Ilissus in Athens. (figure 4.)

Peripteral hexastyle describes a temple with a single row of peripheral columns around the naos, with six columns across the front, like the Theseion in Athens. (figure 7.)

Peripteral octastyle describes a temple with a single row of columns around the naos, (figure 7.) with eight columns across the front, like the Parthenon, Athens. (figures 6 and 9.)

Dipteral decastyle describes the huge temple of Apollo at Didyma, with the naos surrounded by a double row of columns, (figure 6.) with ten columns across the entrance front.

The Temple of Zeus Olympius at Agrigentum, is termed Pseudo-periteral heptastyle, because its encircling colonnade has pseudo columns that are attached to the walls of the naos. (figure 8.) Heptastyle means that it has seven columns across the entrance front.

The ideal of proportion that was used by ancient Greek architects in designing temples was not a simple mathematical progression using a square module. The math involved a more complex geometrical progression, the so-called golden mean. The ratio is similar to that of the growth patterns of many spiral forms that occur in nature such as rams' horns, nautilus shells, fern fronds, and vine tendrils and which were a source of decorative motifs employed by ancient Greek architects as particularly in evidence in the volutes of capitals of the Ionic and Corinthian Orders.

The ancient Greek architects took a philosophic approach to the rules and proportions. The determining factor in the mathematics of any notable work of architecture was its ultimate appearance. The architects calculated for perspective, for the optical illusions that make edges of objects appear concave and for the fact that columns that are viewed against the sky look different from those adjacent that are viewed against a shadowed wall. Because of these factors, the architects adjusted the plans so that the major lines of any significant building are rarely straight. The most obvious adjustment is to the profile of columns, which narrow from base to top. However, the narrowing is not regular, but gently curved so that each column appears to have a slight swelling, called entasis below the middle. The entasis is never sufficiently pronounced as to make the swelling wider than the base; it is controlled by a slight reduction in the rate of decrease of diameter.

The Parthenon, the Temple to the Goddess Athena on the Acropolis in Athens, is referred to by many as the pinnacle of ancient Greek architecture. Helen Gardner refers to its "unsurpassable excellence", to be surveyed, studied and emulated by architects of later ages. Yet, as Gardner points out, there is hardly a straight line in the building. Banister Fletcher calculated that the stylobate curves upward so that its centres at either end rise about 65 millimetres (2.6 inches) above the outer corners, and 110 mm (4.3 in) on the longer sides. A slightly greater adjustment has been made to the entablature. The columns at the ends of the building are not vertical but are inclined towards the centre, with those at the corners being out of plumb by about 65 mm (2.6 in). These outer columns are both slightly wider than their neighbours and are slightly closer than any of the others.

Ancient Greek architecture of the most formal type, for temples and other public buildings, is divided stylistically into three Classical orders, first described by the Roman architectural writer Vitruvius. These are: the Doric order, the Ionic order, and the Corinthian order, the names reflecting their regional origins within the Greek world. While the three orders are most easily recognizable by their capitals, they also governed the form, proportions, details and relationships of the columns, entablature, pediment, and the stylobate. The different orders were applied to the whole range of buildings and monuments.

The Doric order developed on mainland Greece and spread to Magna Graecia (Italy). It was firmly established and well-defined in its characteristics by the time of the building of the Temple of Hera at Olympia, c. 600 BC. The Ionic order co-existed with the Doric, being favoured by the Greek cities of Ionia, in Asia Minor and the Aegean Islands. It did not reach a clearly defined form until the mid 5th century BC. The early Ionic temples of Asia Minor were particularly ambitious in scale, such as the Temple of Artemis at Ephesus. The Corinthian order was a highly decorative variant not developed until the Hellenistic period and retaining many characteristics of the Ionic. It was popularised by the Romans.

The Doric order is recognised by its capital, of which the echinus is like a circular cushion rising from the top of the column to the square abacus on which rest the lintels. The echinus appears flat and splayed in early examples, deeper and with greater curve in later, more refined examples, and smaller and straight-sided in Hellenistic examples. A refinement of the Doric column is the entasis, a gentle convex swelling to the profile of the column, which prevents an optical illusion of concavity. This is more pronounced in earlier examples.

Doric columns are almost always cut with grooves, known as "fluting", which run the length of the column and are usually 20 in number, although sometimes fewer. The flutes meet at sharp edges called . At the top of the columns, slightly below the narrowest point, and crossing the terminating arrises, are three horizontal grooves known as the hypotrachelion. Doric columns have no bases, until a few examples in the Hellenistic period.

The Doric entablature is in three parts, the architrave, the frieze and the cornice. The architrave is composed of the stone lintels which span the space between the columns, with a joint occurring above the centre of each abacus. On this rests the frieze, one of the major areas of sculptural decoration. The frieze is divided into triglyphs and metopes, the triglyphs, as stated elsewhere in this article, are a reminder of the timber history of the architectural style. Each triglyph has three vertical grooves, similar to the columnar fluting, and below them, seemingly connected, are guttae, small strips that appear to connect the triglyphs to the architrave below. A triglyph is located above the centre of each capital, and above the centre of each lintel. However, at the corners of the building, the triglyphs do not fall over the centre the column. The ancient architects took a pragmatic approach to the apparent "rules", simply extending the width of the last two metopes at each end of the building.

The cornice is a narrow jutting band of complex molding, which overhangs and protects the ornamented frieze, like the edge of an overhanging wooden-framed roof. It is decorated on the underside with projecting blocks, mutules, further suggesting the wooden nature of the prototype. At either end of the building the pediment rises from the cornice, framed by moulding of similar form.

The pediment is decorated with figures that are in relief in the earlier examples, though almost free-standing by the time of the sculpture on the Parthenon. Early architectural sculptors found difficulty in creating satisfactory sculptural compositions in the tapering triangular space. By the Early Classical period, with the decoration of the Temple of Zeus at Olympia (486-460 BC), the sculptors had solved the problem by having a standing central figure framed by rearing centaurs and fighting men who are falling, kneeling and lying in attitudes that fit the size and angle of each part of the space. The famous sculptor Phidias fills the space at the Parthenon (448-432 BC) with a complex array of draped and undraped figures of deities, who appear in attitudes of sublime relaxation and elegance.

The Ionic order is recognized by its voluted capital, in which a curved echinus of similar shape to that of the Doric order, but decorated with stylised ornament, is surmounted by a horizontal band that scrolls under to either side, forming spirals or volutes similar to those of the nautilus shell or ram's horn. In plan, the capital is rectangular. It is designed to be viewed frontally but the capitals at the corners of buildings are modified with an additional scroll so as to appear regular on two adjoining faces. In the Hellenistic period, four-fronted Ionic capitals became common.

Like the Doric order, the Ionic order retains signs of having its origins in wooden architecture. The horizontal spread of a flat timber plate across the top of a column is a common device in wooden construction, giving a thin upright a wider area on which to bear the lintel, while at the same time reinforcing the load-bearing strength of the lintel itself. Likewise, the columns always have bases, a necessity in wooden architecture to spread the load and protect the base of a comparatively thin upright. The columns are fluted with narrow, shallow flutes that do not meet at a sharp edge but have a flat band or fillet between them. The usual number of flutes is twenty-four but there may be as many as forty-four. The base has two convex mouldings called torus, and from the late Hellenic period stood on a square plinth similar to the abacus.

The architrave of the Ionic order is sometimes undecorated, but more often rises in three outwardly-stepped bands like overlapping timber planks. The frieze, which runs in a continuous band, is separated from the other members by rows of small projecting blocks. They are referred to as dentils, meaning "teeth", but their origin is clearly in narrow wooden slats which supported the roof of a timber structure. The Ionic order is altogether lighter in appearance than the Doric, with the columns, including base and capital, having a 9:1 ratio with the diameter, while the whole entablature was also much narrower and less heavy than the Doric entablature. There was some variation in the distribution of decoration. Formalised bands of motifs such as alternating forms known as egg-and-dart were a feature of the Ionic entablatures, along with the bands of dentils. The external frieze often contained a continuous band of figurative sculpture or ornament, but this was not always the case. Sometimes a decorative frieze occurred around the upper part of the naos rather than on the exterior of the building. These Ionic-style friezes around the naos are sometimes found on Doric buildings, notably the Parthenon. Some temples, like the Temple of Artemis at Ephesus, had friezes of figures around the lower drum of each column, separated from the fluted section by a bold moulding.

Caryatids, draped female figures used as supporting members to carry the entablature, were a feature of the Ionic order, occurring at several buildings including the Siphnian Treasury at Delphi in 525 BC and at the Erechtheion, about 410 BC.

The Corinthian order does not have its origin in wooden architecture. It grew directly out of the Ionic in the mid 5th century BC, and was initially of much the same style and proportion, but distinguished by its more ornate capitals. The capital was very much deeper than either the Doric or the Ionic capital, being shaped like a large krater, a bell-shaped mixing bowl, and being ornamented with a double row of acanthus leaves above which rose voluted tendrils, supporting the corners of the abacus, which, no longer perfectly square, splayed above them. According to Vitruvius, the capital was invented by a bronze founder, Callimachus of Corinth, who took his inspiration from a basket of offerings that had been placed on a grave, with a flat tile on top to protect the goods. The basket had been placed on the root of an acanthus plant which had grown up around it. The ratio of the column height to diameter is generally 10:1, with the capital taking up more than 1/10 of the height. The ratio of capital height to diameter is generally about 1.16:1.

The Corinthian order was initially used internally, as at the Temple of Apollo Epicurius at Bassae (c. 450-425 BC). In 334 BC, it appeared as an external feature on the Choragic Monument of Lysicrates in Athens, and then on a huge scale at the Temple of Zeus Olympia in Athens (174 BC-132 AD). It was popularised by the Romans, who added a number of refinements and decorative details. During the Hellenistic period, Corinthian columns were sometimes built without fluting.

The clay ornaments were limited to the roof of buildings, decorating the cornice, the corners and surmounting the pediment. At the corners of pediments they were called acroteria and along the sides of the building, antefixes. Early decorative elements were generally semi-circular, but later of roughly triangular shape with moulded ornament, often palmate. Ionic cornices were often set with a row of lion's masks, with open mouths that ejected rainwater. From the Late Classical period, acroteria were sometimes sculptured figures (see Architectural sculpture).

In the three orders of ancient Greek architecture, the sculptural decoration, be it a simple half round astragal, a frieze of stylised foliage or the ornate sculpture of the pediment, is all essential to the architecture of which it is a part. In the Doric order, there is no variation in its placement. Reliefs never decorate walls in an arbitrary way. The sculpture is always located in several predetermined areas, the metopes and the pediment. In later Ionic architecture, there is greater diversity in the types and numbers of mouldings and decorations, particularly around doorways, where voluted brackets sometimes occur supporting an ornamental cornice over a door, such as that at the Erechtheion. A much applied narrow moulding is called "bead and reel" and is symmetrical, stemming from turned wooden prototypes. Wider mouldings include one with tongue-like or pointed leaf shapes, which are grooved and sometimes turned upward at the tip, and "egg and dart" moulding which alternates ovoid shapes with narrow pointed ones.

The Archaic Gorgon of the western pediment from the Artemis Temple of Corfu, Archaeological Museum of Corfu.

Architectural sculpture showed a development from early Archaic examples through Severe Classical, High Classical, Late Classical and Hellenistic. Remnants of Archaic architectural sculpture (700-500 BC) exist from the early 6th century BC with the earliest surviving pedimental sculptures being fragments of a Gorgon flanked by heraldic panthers from the centre of the pediment of the Artemis Temple of Corfu. A metope from a temple known as "Temple C" at Selinus, Sicily, shows, in a better preserved state, Perseus slaying the Gorgon Medusa. Both images parallel the stylised depiction of the Gorgons on the black figure name vase decorated by the Nessos painter (c. 600 BC), with the face and shoulders turned frontally, and the legs in a running or kneeling position. At this date, images of terrifying monsters have predominance over the emphasis on the human figure that developed with Humanist philosophy.

The Severe Classical Style (500-450 BC) is represented by the pedimental sculptures of the Temple of Zeus at Olympia (470-456 BC). The eastern pediment shows a moment of stillness and "impending drama" before the beginning of a chariot race, the figures of Zeus and the competitors being severe and idealised representations of the human form. The western pediment has Apollo as the central figure, "majestic" and "remote", presiding over a battle of Lapiths and Centaurs, in strong contrast to that of the eastern pediment for its depiction of violent action, and described by Donald E. Strong as the "most powerful piece of illustration" for a hundred years.

Classical figurative sculpture from the eastern pediment of the Parthenon, British Museum.

The reliefs and three-dimensional sculpture which adorned the frieze and pediments, respectively, of the Parthenon, are the lifelike products of the High Classical style (450-400 BC) and were created under the direction of the sculptor Phidias. The pedimental sculpture represents the Gods of Olympus, while the frieze shows the Panathenaic procession and ceremonial events that took place every four years to honour the titular Goddess of Athens. The frieze and remaining figures of the eastern pediment show a profound understanding of the human body, and how it varies depending upon its position and the stresses that action and emotion place upon it. Benjamin Robert Haydon described the reclining figure of Dionysus as "the most heroic style of art, combined with all the essential detail of actual life".

The names of many famous sculptors are known from the Late Classical period (400-323 BC), including Timotheos, Praxiteles, Leochares and Skopas, but their works are known mainly from Roman copies. Little architectural sculpture of the period remains intact. The Temple of Asclepius at Epidauros had sculpture by Timotheos working with the architect Theodotos. Fragments of the eastern pediment survive, showing the Sack of Troy. The scene appears to have filled the space with figures carefully arranged to fit the slope and shape available, as with the earlier east pediment of the Temple of Zeus at Olympus. But the figures are more violent in action, the central space taken up, not with a commanding God, but with the dynamic figure of Neoptolemos as he seizes the aged king Priam and stabs him. The remaining fragments give the impression of a range of human emotions, fear, horror, cruelty and lust for conquest. The acroteria were sculptured by Timotheus, except for that at the centre of the east pediment which is the work of the architect. The palmate acroteria have been replaced here with small figures, the eastern pediment being surmounted by a winged Nike, poised against the wind.

Hellenistic architectural sculpture (323-31 BC) was to become more flamboyant, both in the rendering of expression and motion, which is often emphasised by flowing draperies, the Nike Samothrace which decorated a monument in the shape of a ship being a well-known example. The Pergamon Altar (c. 180-160 BC) has a frieze (120 metres long by 2.3 metres high) of figures in very high relief. The frieze represents the battle for supremacy of Gods and Titans, and employs many dramatic devices: frenzy, pathos and triumph, to convey the sense of conflict.

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Ancient Greek architecture came from the Greeks, or Hellenes, whose culture flourished on the Greek mainland, the Peloponnese, the Aegean Islands, and in colonies in Anatolia and Italy for a period from about 900 BC until the 1st century AD, with the earliest remaining architectural works dating from around 600 BC.

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this video will show you the inside of an ancient Greek house
by Emma

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School project description of ancient Greek Homes

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by jisu

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Hunting is the human practice of seeking, pursuing, capturing, or killing wildlife or feral animals. The most common reasons for humans to hunt are to harvest food (i.e. meat) and useful animal products ( fur/ hide, bone/ tusks, horn/ antler, etc.), for recreation/ taxidermy (see trophy hunting), to remove predators dangerous to humans or domestic animals (e.g. wolf hunting), to eliminate pests and nuisance animals that damage crops/ livestock/ poultry or spread diseases (see varminting), for trade/tourism (see safari), or for ecological conservation against overpopulation and invasive species.

Recreationally hunted species are generally referred to as the , and are usually mammals and birds. A person participating in a hunt is a hunter or (less commonly) huntsman; a natural area used for hunting is called a game reserve; an experienced hunter who helps organize a hunt and/or manage the game reserve is known as a gamekeeper.

Many non-human animals also hunt (see predation) as part of their feeding and parental behaviors, sometimes in quantities exceeding immediate dietary needs. The one that does the hunting is the , and the one being hunted is the .

Hunting activities by humans arose in Homo erectus or earlier, in the order of millions of years ago. Hunting has become deeply embedded in various human cultures and was once an important part of the rural economies-classified by economists as part of primary production alongside forestry, agriculture and fishery. Modern regulations (see game law) distinguish lawful hunting activities from illegal poaching, which involves the unauthorized and unregulated killing, trapping or capture of animals.

Apart from food provision, hunting can be a means of population control. Hunting advocates state that regulated hunting can be a necessary component of modern wildlife management, for example to help maintain a healthy proportion of animal populations within an environment's ecological carrying capacity when natural checks such as natural predators are absent or insufficient, or to provide funding for breeding programs and maintenance of natural reserves and conservation parks. However, excessive hunting has also heavily contributed to the endangerment, extirpation and extinction of many animals. Some animal rights and anti-hunting activists regard hunting as a cruel, perverse and unnecessary blood sport. Certain hunting practices, such as canned hunts and ludicrously paid/ bribed trophy tours (especially to poor countries), are considered unethical and exploitative even by some hunters.

Skillful tracking and acquisition of an elusive target has caused the word hunt to be used in the vernacular as a metaphor for searching and obtaining something, as in " treasure hunting", " bargain hunting", " hunting for votes" and even " hunting down" corruption and waste.

The word hunt serves as both a noun ("the act of chasing game") and a verb. The noun has been dated to the early 12th century, from the verb hunt. Old English had huntung, huntoþ. The meaning of "a body of persons associated for the purpose of hunting with a pack of hounds" is first recorded in the 1570s. "The act of searching for someone or something" is from about 1600.

The verb, Old English huntian "to chase game" ( transitive and intransitive), perhaps developed from hunta "hunter," is related to hentan "to seize," from Proto-Germanic huntojan (the source also of Gothic hinþan "to seize, capture," Old High German hunda "booty"), which is of uncertain origin. The general sense of "search diligently" (for anything) is first recorded c. 1200.

Hunting has a long history. It pre-dates the emergence of Homo sapiens ( anatomically modern humans) and may even predate the genus .

The oldest undisputed evidence for hunting dates to the Early Pleistocene, consistent with the emergence and early dispersal of Homo erectus, about 1.7 million years ago ( Acheulean). While it is undisputed that Homo erectus were hunters, the importance of this for the emergence of Homo erectus from its australopithecine ancestors, including the production of stone tools and eventually the control of fire, is emphasised in the so-called " hunting hypothesis" and de-emphasised in scenarios that stress omnivory and social interaction.

There is no direct evidence for hunting predating Homo erectus, in either Homo habilis or in Australopithecus. The early hominid ancestors of humans were probably frugivores or omnivores, with a partially carnivore diet from scavenging rather than hunting. Evidence for australopithecine meat consumption was presented in the 1990s. It has nevertheless often been assumed that at least occasional hunting behavior may have been present well before the emergence of Homo. This can be argued on the basis of comparison with chimpanzees, the closest extant relatives of humans, who also engage in hunting, indicating that the behavioral trait may have been present in the Chimpanzee-human last common ancestor as early as 5 million years ago. The common chimpanzee (Pan troglodytes) regularly engages in troop predation behaviour where bands of beta males are led by an alpha male. Bonobos (Pan paniscus) have also been observed to occasionally engage in group hunting, although more rarely than Pan troglodytes, mainly subsisting on a frugivorous diet. Indirect evidence for Oldowan era hunting, by early Homo or late Australopithecus, has been presented in a 2009 study based on an Oldowan site in southwestern Kenya.

Louis Binford (1986) criticised the idea that early hominids and early humans were hunters. On the basis of the analysis of the skeletal remains of the consumed animals, he concluded that hominids and early humans were mostly scavengers, not hunters, Blumenschine (1986) proposed the idea of confrontational scavenging, which involves challenging and scaring off other predators after they have made a kill, which he suggests could have been the leading method of obtaining protein-rich meat by early humans.

Stone spearheads dated as early as 500,000 years ago were found in South Africa. Wood does not preserve well, however, and Craig Stanford, a primatologist and professor of anthropology at the University of Southern California, has suggested that the discovery of spear use by chimpanzees probably means that early humans used wooden spears as well, perhaps, five million years ago. The earliest dated find of surviving wooden hunting spears dates to the very end of the Lower Paleolithic, just before 300,000 years ago. The Schöningen spears, found in 1976 in Germany, are associated with Homo heidelbergensis.

The hunting hypothesis sees the emergence of behavioral modernity in the Middle Paleolithic as directly related to hunting, including mating behaviour, the establishment of language, culture, and religion, mythology and animal sacrifice. Sociologist David Nibert of Wittenberg University argues that the emergence of the organized hunting of animals undermined the communal, egalitarian nature of early human societies, with the status of women and less powerful males declining as the status of men quickly became associated with their success at hunting, which also increased human violence within these societies. However, 9000-year-old remains of a female hunter along with a toolkit of projectile points and animal processing implements were discovered at the Andean site of Wilamaya Patjxa, Puno District in Peru.

Evidence exists that hunting may have been one of the multiple environmental factors leading to the Holocene extinction of megafauna and their replacement by smaller herbivores.

North American megafauna extinction was coincidental with the Younger Dryas impact event, possibly making hunting a less critical factor in prehistoric species loss than had been previously thought. However, in other locations such as Australia, humans are thought to have played a very significant role in the extinction of the Australian megafauna that was widespread prior to human occupation.

Hunting was a crucial component of hunter-gatherer societies before the domestication of livestock and the dawn of agriculture, beginning about 11,000 years ago in some parts of the world. In addition to the spear, hunting weapons developed during the Upper Paleolithic include the atlatl (a spear-thrower; before 30,000 years ago) and the bow (18,000 years ago). By the Mesolithic, hunting strategies had diversified with the development of these more far-reaching weapons and the domestication of the dog about 15,000 years ago. Evidence puts the earliest known mammoth hunting in Asia with spears to approximately 16,200 years ago.

Many species of animals have been hunted throughout history. One theory is that in North America and Eurasia, caribou and wild reindeer "may well be the species of single greatest importance in the entire anthropological literature on hunting" (see also Reindeer Age), although the varying importance of different species depended on the geographic location.

Even as animal domestication became relatively widespread and after the development of agriculture, hunting was usually a significant contributor to the human food supply. The supplementary meat and materials from hunting included protein, bone for implements, sinew for cordage, fur, feathers, rawhide and leather used in clothing.

Hunting is still vital in marginal climates, especially those unsuited for pastoral uses or agriculture. For example, Inuit in the Arctic trap and hunt animals for clothing and use the skins of sea mammals to make kayaks, clothing, and footwear.

With the domestication of the dog, birds of prey, and the ferret, various forms of animal-aided hunting developed, including venery ( scent hound hunting, such as fox hunting), coursing ( sight hound hunting), falconry, and ferreting. While these are all associated with medieval hunting, over time, various dog breeds were selected for very precise tasks during the hunt, reflected in such names as pointer and setter.

Even as agriculture and animal husbandry became more prevalent, hunting often remained as a part of human culture where the environment and social conditions allowed. Hunter-gatherer societies persisted, even when increasingly confined to marginal areas. And within agricultural systems, hunting served to kill animals that prey upon domestic and wild animals or to attempt to extirpate animals seen by humans as competition for resources such as water or forage.

When hunting moved from a subsistence activity to a selective one, two trends emerged:

1. the development of the role of the specialist hunter, with special training and equipment

2. the option of hunting as a "sport" for members of an upper social class

The meaning of the word game in Middle English evolved to include an animal which is hunted. As the domestication of animals for meat grew, subsistence hunting remained among the lowest classes; however, the stylised pursuit of game in European societies became a luxury. Dangerous hunting, such as for lions or wild boars, often done on horseback or from a chariot, had a function similar to tournaments and manly sports. Hunting ranked as an honourable, somewhat competitive pastime to help the aristocracy practice skills of war in times of peace.

In medieval Europe, hunting was considered by Johannes Scotus Eriugena to be part of the set of seven mechanical arts.

Dogs today are used to find, chase, retrieve, and sometimes kill game. Dogs allow humans to pursue and kill prey that would otherwise be very difficult or dangerous to hunt. Different breeds of specifically bred hunting dog are used for different types of hunting. Waterfowl are commonly hunted using retrieving dogs such as the Labrador Retriever, the Golden Retriever, the Chesapeake Bay Retriever, the Brittany Spaniel, and other similar breeds. Game birds are flushed out using flushing spaniels such as the English Springer Spaniel, the various Cocker Spaniels and similar breeds.

The hunting of wild mammals in England and Wales with dogs was banned under the Hunting Act 2004. The wild mammals include fox, hare, deer and mink. There are, however, exceptions in the Act.

Many prehistoric deities are depicted as predators or prey of humans, often in a zoomorphic form, perhaps alluding to the importance of hunting for most Palaeolithic cultures.

In many pagan religions, specific rituals are conducted before or after a hunt; the rituals done may vary according to the species hunted or the season the hunt is taking place. Often a hunting ground, or the hunt for one or more species, was reserved or prohibited in the context of a temple cult. In Roman religion, Diana is the goddess of the hunt.

Hindu scriptures describe hunting as an occupation, as well as a sport of the kingly. Even figures considered divine are described to have engaged in hunting. One of the names of the god Shiva is Mrigavyadha, which translates as "the deer hunter" ( mriga means deer; vyadha means hunter). The word Mriga, in many Indian languages including Malayalam, not only stands for deer, but for all animals and animal instincts (Mriga Thrishna). Shiva, as Mrigavyadha, is the one who destroys the animal instincts in human beings. In the epic Ramayana, Dasharatha, the father of Rama, is said to have the ability to hunt in the dark. During one of his hunting expeditions, he accidentally killed Shravana, mistaking him for game. During Rama's exile in the forest, Ravana kidnapped his wife, Sita, from their hut, while Rama was asked by Sita to capture a golden deer, and his brother Lakshman went after him. According to the Mahabharat, Pandu, the father of the Pandavas, accidentally killed the sage Kindama and his wife with an arrow, mistaking them for a deer.

Jainism teaches followers to have tremendous respect for all of life. Prohibitions for hunting and meat eating are the fundamental conditions for being a Jain.

Buddhism's first precept is the respect for all sentient life. The general approach by all Buddhists is to avoid killing any living animals. Buddha explained the issue by saying "all fear death; comparing others with oneself, one should neither kill nor cause to kill."

In Sikhism, only meat obtained from hunting, or slaughtered with the Jhatka is permitted. The Sikh gurus, especially Guru Hargobind and Guru Gobind Singh were ardent hunters. Many old Sikh Rehatnamas like Prem Sumarag, recommend hunting wild boar and deer. However, among modern Sikhs, the practise of hunting has died down; some even saying that all meat is forbidden.

Christianity, Judaism, and Islam

From early Christian times, hunting has been forbidden to Roman Catholic Church clerics. Thus the Corpus Juris Canonici (C. ii, X, De cleric. venat.) says, "We forbid to all servants of God hunting and expeditions through the woods with hounds; and we also forbid them to keep hawks or falcons." The Fourth Council of the Lateran, held under Pope Innocent III, decreed (canon xv): "We interdict hunting or hawking to all clerics." The decree of the Council of Trent is worded more mildly: "Let clerics abstain from illicit hunting and hawking" (Sess. XXIV, De reform., c. xii), which seems to imply that not all hunting is illicit, and canonists generally make a distinction declaring noisy ( clamorosa) hunting unlawful, but not quiet ( quieta) hunting.

Ferraris gives it as the general sense of canonists that hunting is allowed to clerics if it be indulged in rarely and for sufficient cause, as necessity, utility or "honest" recreation, and with that moderation which is becoming to the ecclesiastical state. Ziegler, however, thinks that the interpretation of the canonists is not in accordance with the letter or spirit of the laws of the church.

Nevertheless, although a distinction between lawful and unlawful hunting is undoubtedly permissible, it is certain that a bishop can absolutely prohibit all hunting to the clerics of his diocese, as was done by synods at Milan, Avignon, Liège, Cologne, and elsewhere. Benedict XIV declared that such synodal decrees are not too severe, as an absolute prohibition of hunting is more conformable to the ecclesiastical law. In practice, therefore, the synodal statutes of various localities must be consulted to discover whether they allow quiet hunting or prohibit it altogether.

In Jewish law hunting is not forbidden although there is an aversion to it. The great 18th-century authority Rabbi Yechezkel Landau after a study concluded although "hunting would not be considered cruelty to animals insofar as the animal is generally killed quickly and not tortured... There is an unseemly element in it, namely cruelty." The other issue is that hunting can be dangerous and Judaism places an extreme emphasis on the value of human life.

Islamic Sharia Law permits hunting of lawful animals and birds if they cannot be easily caught and slaughtered. However, this is only for the purpose of food and not for trophy hunting.

A safari, from a Swahili word meaning "a long journey", especially in Africa, is defined as an overland journey. Safari as a distinctive way of hunting was popularized by the US author Ernest Hemingway and President Theodore Roosevelt. A safari may consist of a several-days-or even weeks-long journey, with camping in the bush or jungle, while pursuing big game. Nowadays, it is often used to describe tours through African national parks to watch or hunt wildlife.

Hunters are usually tourists, accompanied by licensed and highly regulated professional hunters, local guides, skinners, and porters in more difficult terrains. A special safari type is the solo-safari, where all the license acquiring, stalking, preparation, and outfitting is done by the hunter himself.

During the feudal and colonial times in British India, hunting or shikar was regarded as a regal sport in the numerous princely states, as many maharajas and nawabs, as well as British officers, maintained a whole corps of shikaris ( big-game hunters), who were native professional hunters. They would be headed by a master of the hunt, who might be styled mir-shikar. Often, they recruited the normally low-ranking local tribes because of their traditional knowledge of the environment and hunting techniques. Big game, such as Bengal tigers, might be hunted from the back of an Indian elephant.

Regional social norms are generally antagonistic to hunting, while a few sects, such as the Bishnoi, lay special emphasis on the conservation of particular species, such as the antelope. India's Wildlife Protection Act of 1972 bans the killing of all wild animals. However, the Chief Wildlife Warden may, if satisfied that any wild animal from a specified list has become dangerous to human life, or is so disabled or diseased as to be beyond recovery, permit any person to hunt such an animal. In this case, the body of any wild animal killed or wounded becomes government property.

The practice among the soldiers in British India during the 1770s of going out to hunt snipes, a shorebird considered extremely challenging for hunters due to its alertness, camouflaging color and erratic flight behavior, is believed to be the origin of the modern word for sniper, as snipe-hunters needed to be stealthy in addition to having tracking skills and marksmanship. The term was used in the nineteenth century, and had become common usage by the First World War.

Unarmed fox hunting on horseback with hounds is the type of hunting most closely associated with the United Kingdom; in fact, "hunting" without qualification implies fox hunting. What in other countries is called "hunting" is called "shooting" (birds) or "stalking" (deer) in Britain. Originally a form of vermin control to protect livestock, fox hunting became a popular social activity for newly wealthy upper classes in Victorian times and a traditional rural activity for riders and foot followers alike. Similar to fox hunting in many ways is the chasing of hares with hounds. Pairs of sighthounds (or long-dogs), such as greyhounds, may be used to pursue a hare in coursing, where the greyhounds are marked as to their skill in coursing the hare (but are not intended to actually catch it), or the hare may be pursued with scent hounds such as beagles or harriers. Other sorts of foxhounds may also be used for hunting stags (deer) or mink. Deer stalking with rifles is carried out on foot without hounds, using stealth.

These forms of hunting have been controversial in the UK. Animal welfare supporters believe that hunting causes unnecessary suffering to foxes, horses, and hounds. Proponents argue that it is culturally and perhaps economically important. Using dogs to chase wild mammals was made illegal in February 2005 by the Hunting Act 2004; there were a number of exemptions (under which the activity may not be illegal) in the act for hunting with hounds, but no exemptions at all for hare-coursing.

Game birds, especially pheasants, are shot with shotguns for sport in the UK; the British Association for Shooting and Conservation says that over a million people per year participate in shooting, including game shooting, clay pigeon shooting, and target shooting. Shooting as practised in Britain, as opposed to traditional hunting, requires little questing for game-around thirty-five million birds are released onto shooting estates every year, some having been factory farmed. Shoots can be elaborate affairs with guns placed in assigned positions and assistants to help load shotguns. When in position, "beaters" move through the areas of cover, swinging sticks or flags to drive the game out. Such events are often called "drives". The open season for grouse in the UK begins on 12 August, the so-called Glorious Twelfth. The definition of game in the United Kingdom is governed by the Game Act 1831.

A similar tradition, ojeo [es], exists in Spain.

North American hunting pre-dates the United States by thousands of years and was an important part of many pre-Columbian Native American cultures. Native Americans retain some hunting rights and are exempt from some laws as part of Indian treaties and otherwise under federal law-examples include eagle feather laws and exemptions in the Marine Mammal Protection Act. This is considered particularly important in Alaskan native communities.

Hunting is primarily regulated by state law; additional regulations are imposed through United States environmental law in the case of migratory birds and endangered species. Regulations vary widely from state to state and govern the areas, time periods, techniques and methods by which specific game animals may be hunted. Some states make a distinction between protected species and unprotected species (often vermin or varmints for which there are no hunting regulations). Hunters of protected species require a hunting license in all states, for which completion of a hunting safety course is sometimes a prerequisite.

Typically, game animals are divided into several categories for regulatory purposes. Typical categories, along with example species, are as follows:

Hunting big game typically requires a "tag" for each animal harvested. Tags must be purchased in addition to the hunting license, and the number of tags issued to an individual is typically limited. In cases where there are more prospective hunters than the quota for that species, tags are usually assigned by lottery. Tags may be further restricted to a specific area, or wildlife management unit. Hunting migratory waterfowl requires a duck stamp from the Fish and Wildlife Service in addition to the appropriate state hunting license.

Harvest of animals other than big game is typically restricted by a bag limit and a possession limit. A bag limit is the maximum number of a specific animal species that an individual can harvest in a single day. A possession limit is the maximum number of a specific animal species that can be in an individual's possession at any time.

Gun usage in hunting is typically regulated by game category, area within the state, and time period. Regulations for big-game hunting often specify a minimum caliber or muzzle energy for firearms. The use of rifles is often banned for safety reasons in areas with high population densities or limited topographic relief. Regulations may also limit or ban the use of lead in ammunition because of environmental concerns. Specific seasons for bow hunting or muzzle-loading black-powder guns are often established to limit competition with hunters using more effective weapons.

Hunting in the United States is not associated with any particular class or culture; a 2006 poll showed seventy-eight percent of Americans supported legal hunting, although relatively few Americans actually hunt. At the beginning of the 21st century, just six percent of Americans hunted. Southerners in states along the eastern seaboard hunted at a rate of five percent, slightly below the national average, and while hunting was more common in other parts of the South at nine percent, these rates did not surpass those of the Plains states, where twelve percent of Midwesterners hunted. Hunting in other areas of the country fell below the national average. Overall, in the 1996-2006 period, the number of hunters over the age of sixteen declined by ten percent, a drop attributable to a number of factors including habitat loss and changes in recreation habits.

Regulation of hunting within the United States dates from the 19th century. Some modern hunters see themselves as conservationists and sportsmen in the mode of Theodore Roosevelt and the Boone and Crockett Club. Local hunting clubs and national organizations provide hunter education and help protect the future of the sport by buying land for future hunting use. Some groups represent a specific hunting interest, such as Ducks Unlimited, Pheasants Forever, or the Delta Waterfowl Foundation. Many hunting groups also participate in lobbying the federal government and state government.

Each year, nearly $200 million in hunters' federal excise taxes are distributed to state agencies to support wildlife management programs, the purchase of lands open to hunters, and hunter education and safety classes. Since 1934, the sale of Federal Duck Stamps, a required purchase for migratory waterfowl hunters over sixteen years old, has raised over $700 million to help purchase more than 5,200,000 acres (8,100 sq mi; 21,000 km ²) of habitat for the National Wildlife Refuge System lands that support waterfowl and many other wildlife species and are often open to hunting. States also collect money from hunting licenses to assist with management of game animals, as designated by law. A key task of federal and state park rangers and game wardens is to enforce laws and regulations related to hunting, including species protection, hunting seasons, and hunting bans.

The principles of the fair chase have been a part of the American hunting tradition for over one hundred years. The role of the hunter-conservationist, popularised by Theodore Roosevelt, and perpetuated by Roosevelt's formation of the Boone and Crockett Club, has been central to the development of the modern fair chase tradition. Beyond Fair Chase: The Ethic and Tradition of Hunting, a book by Jim Posewitz, describes fair chase:

"Fundamental to ethical hunting is the idea of fair chase. This concept addresses the balance between the hunter and the hunted. It is a balance that allows hunters to occasionally succeed while animals generally avoid being taken."

One hunting club declares that a fair chase shall not involve the taking of animals under the following conditions:

Helpless in a trap, deep snow or water, or on ice.

From any power vehicle or power boat.

By "jacklighting" or shining at night.

By the use of any tranquilizers or poisons.

While inside escape-proof fenced enclosures.

By the use of any power vehicle or power boat for herding or driving animals, including use of aircraft to land alongside or to communicate with or direct a hunter on the ground.

By the use of electronic devices for attracting, locating or pursuing game or guiding the hunter to such game, or by the use of a bow or arrow to which any electronic device is attached.

Animals such as blackbuck, nilgai, axis deer, fallow deer, zebras, barasingha, gazelle and many other exotic game species can now be found on game farm and ranches in Texas, where they were introduced for sport hunting. These hunters can be found paying in excess of $10,000 dollars to take trophy animals on these controlled ranches.

The Russian imperial hunts evolved from hunting traditions of early Russian rulers- Grand Princes and Tsars-under the influence of hunting customs of European royal courts. The imperial hunts were organised mainly in Peterhof, Tsarskoye Selo, and Gatchina.

New Zealand has a strong hunting culture. When humans arrived, the only mammals present on the islands making up New Zealand were bats, although seals and other marine mammals were present along the coasts. However, when humans arrived they brought other species with them. Polynesian voyagers introduced kuri (dogs), kiore (Polynesian rats), as well as a range of plant species. European explorers further added to New Zealand's biota, particularly pigs which were introduced by either Captain Cook or the French explorer De Surville in the 1700s. During the nineteenth century, as European colonisation took place, acclimatisation societies were established. The societies introduced a large number of species with no use other than as prey for hunting. Species that adapted well to the New Zealand terrain include deer, pigs, goats, hare, tahr and chamois. With wilderness areas, suitable forage, and no natural predators, their populations exploded. Government agencies view the animals as pests due to their effects on the natural environment and on agricultural production, but hunters view them as a resource.

Iranian tradition regarded hunting as an essential part of a prince's education, and hunting was well recorded for the education of the upper-class youths during pre-Islamic Persia. As of October 2020, a hunting licence costs $20,000. The Department of Environment although do not report the number of permits issued.

Hunting is claimed to give resource managers an important tool in managing populations that might exceed the carrying capacity of their habitat and threaten the well-being of other species, or, in some instances, damage human health or safety.

In some cases, hunting actually can increase the population of predators such as coyotes by removing territorial bounds that would otherwise be established, resulting in excess neighbouring migrations into an area, thus artificially increasing the population. Hunting advocates assert that hunting reduces intraspecific competition for food and shelter, reducing mortality among the remaining animals. Some environmentalists assert that (re)introducing predators would achieve the same end with greater efficiency and less negative effect, such as introducing significant amounts of free lead into the environment and food chain.

In the United States, wildlife managers are frequently part of hunting regulatory and licensing bodies, where they help to set rules on the number, manner and conditions in which game may be hunted.

Management agencies sometimes rely on hunting to control specific animal populations, as has been the case with deer in North America. These hunts may sometimes be carried out by professional shooters, although others may include amateur hunters. Many US city and local governments hire professional and amateur hunters each year to reduce populations of animals such as deer that are becoming hazardous in a restricted area, such as neighbourhood parks and metropolitan open spaces.

A large part of managing populations involves managing the number and, sometimes, the size or age of animals harvested so as to ensure the sustainability of the population. Tools that are frequently used to control harvest are bag limits and season closures, although gear restrictions such as archery-only seasons are becoming increasingly popular in an effort to reduce hunter success rates in countries that rely on bag limits per hunter instead of per area.

Illegal hunting and harvesting of wild species contrary to local and international conservation and wildlife management laws is called poaching. Game preservation is one of the tactics used to prevent poaching. Violations of hunting laws and regulations involving poaching are normally punishable by law. Punishment can include confiscation of equipment, fines or a prison sentence.

Right to hunt

The right to hunt-sometimes in combination with the right to fish-is protected implicitly, as a consequence of the right of ownership, or explicitly, as a right on its own, in a number of jurisdictions. For instance, as of 2019, a total of 22 U.S. states explicitly recognize a subjective right to hunt in their constitutions.

Bag limits are provisions under the law that control how many animals of a given species or group of species can be killed, although there are often species for which bag limits do not apply. There are also jurisdictions where bag limits are not applied at all or are not applied under certain circumstances. The phrase bag limits comes from the custom among hunters of small game to carry successful kills in a small basket, similar to a fishing creel.

Where bag limits are used, there can be daily or seasonal bag limits; for example, ducks can often be harvested at a rate of six per hunter per day. Big game, like moose, most often have a seasonal bag limit of one animal per hunter. Bag limits may also regulate the size, sex, or age of animal that a hunter can kill. In many cases, bag limits are designed to allocate harvest among the hunting population more equitably rather than to protect animal populations, as protecting the population would necessitate regional density-dependent maximum bags.

A closed season is a time during which hunting an animal of a given species is contrary to law. Typically, closed seasons are designed to protect a species when they are most vulnerable or to protect them during their breeding season. By extension, the period that is not the closed season is known as the open season.

Historical, subsistence, and sport hunting techniques can differ radically, with modern hunting regulations often addressing issues of where, when, and how hunts are conducted. Techniques may vary depending on government regulations, a hunter's personal ethics, local custom, hunting equipment, and the animal being hunted. Often a hunter will use a combination of more than one technique. Laws may forbid sport hunters from using some methods used primarily in poaching and wildlife management.

is the use of decoys, lures, scent, or food.

Battue involves scaring animals (by beating sticks) into a killing zone or ambush.

is the use of beagles in hunting rabbits, and sometimes in hunting foxes.

Beating uses human beaters to flush out game from an area or drive it into position.

Stand hunting or blind hunting is waiting for animals from a concealed or elevated position, for example from tree stands, hunting blinds or other types of shooting stands.

Calling is the use of animal noises to attract or drive animals.

Camouflage is the use of visual or odour concealment to blend with the environment.

may be used to course or to help flush, herd, drive, track, point at, pursue, or retrieve prey.

Driving is the herding of animals in a particular direction, usually toward another hunter in the group.

Flushing is the practice of scaring animals from concealed areas.

Ghillie suit is a type of gear a person can wear to blend with environment.

Glassing is the use of optics, such as binoculars, to locate animals more easily.

Glue is an indiscriminate passive form to kill birds.

Internet hunting is a method of hunting over the Internet using webcams and remotely controlled guns.

involves using nets, including active netting with the use of cannon nets and rocket nets.

Persistence hunting is the use of running and tracking to pursue the prey to exhaustion.

Posting is done by sitting or standing in a particular place with the intentions of intercepting your game of choice along their travel corridor.

Scouting for game is typically done prior to a hunt and will ensure the desired species are in a chosen area. Looking for animal sign such as tracks, scat, etc.... and utilizing "trail cameras" are commonly used tactics while scouting.

Shooting is the use of a ranged weapon such as a gun, bow, crossbow, or slingshot.

Solunar theory says that animals move according to the location of the moon in comparison to their bodies and is said to have been used long before this by hunters to know the best times to hunt their desired game.

Spotlighting or shining is the use of artificial light to find or blind animals before killing.

or still hunting is the practice of walking quietly in search of animals or in pursuit of an individual animal.

Tracking is the practice of reading physical evidence in pursuing animals.

is the use of devices such as snares, pits, and deadfalls to capture or kill an animal.

Trophy hunting is the selective seeking and killing of wild game animals to take trophies for personal collection, bragging rights or as a status symbol. It may also include the controversial hunting of captive or semi-captive animals expressly bred and raised under controlled or semi-controlled conditions so as to attain trophy characteristics; this is sometimes known as canned hunts.

In the 19th century, southern and central European sport hunters often pursued game only for a trophy, usually the head or pelt of an animal, which was then displayed as a sign of prowess. The rest of the animal was typically discarded. Some cultures, however, disapprove of such waste. In Nordic countries, hunting for trophies was-and still is-frowned upon. Hunting in North America in the 19th century was done primarily as a way to supplement food supplies, although it is now undertaken mainly for sport. The safari method of hunting was a development of sport hunting that saw elaborate travel in Africa, India and other places in pursuit of trophies. In modern times, trophy hunting persists and is a significant industry in some areas.

According to the U.S. Fish and Wildlife Service, hunting "provides an economic incentive" for ranchers to continue to breed those species, and that hunting "reduces the threat of the species' extinction."

A scientific study in the journal, Biological Conservation, states that trophy hunting is of "major importance to conservation in Africa by creating economic incentives for conservation over vast areas, including areas which may be unsuitable for alternative wildlife-based land uses such as photographic ecotourism." However, another study states that less than 3% of a trophy hunters' expenditures reach the local level, meaning that the economic incentive and benefit is "minimal, particularly when we consider the vast areas of land that hunting concessions occupy."

Financial incentives from trophy hunting effectively more than double the land area that is used for wildlife conservation, relative to what would be conserved relying on national parks alone according to Biological Conservation, although local communities usually derive no more than 18 cents per hectare from trophy hunting.

Trophy hunting has been considered essential for providing economic incentives to conserve large carnivores according to research studies in Conservation Biology, Journal of Sustainable Tourism, Wildlife Conservation by Sustainable Use, and Animal Conservation. Studies by the Centre for Responsible Tourism and the IUCN state that ecotourism, which includes more than hunting, is a superior economic incentive, generating twice the revenue per acre and 39 times more permanent employment. At the crosssection of trophy hunting, ecotourism and conservation is green hunting, a trophy hunting alternative where hunters pay to dart animals that need to be tranquilized for conservation projects.

The U.S. House Committee on Natural Resources in 2016 concluded that trophy hunting may be contributing to the extinction of certain animals. Animal welfare organizations, including the International Fund for Animal Welfare, claim that trophy hunting is a key factor in the "silent extinction" of giraffes.

According to a national survey that the U.S. Fish and Wildlife Service conducts every five years, fewer people are hunting, even as population rises. National Public Radio reported, a graph shows 2016 statistics, that only about 5 percent of Americans, 16 years old and older, actually hunt, which is half of what it was 50 years ago. The decline in popularity of hunting is expected to accelerate over the next decade, which threatens how US will pay for conservation.

Trophy hunting is most often criticised when it involves rare or endangered animals. Opponents may also see trophy hunting as an issue of morality or animal cruelty, criticising the killing of living creatures for recreation. Victorian era dramatist W. S. Gilbert remarked, " Deer-stalking would be a very fine sport if only the deer had guns."

There is also debate about the extent to which trophy hunting benefits the local economy. Hunters pay substantial fees to the game outfitters and hunting guides which contributes to the local economy and provides value to animals that would otherwise be seen as competition for grazing, livestock, and crops. However, the argument is disputed by animal welfare organizations and other opponents of trophy hunting. It is argued that the animals are worth more to the community for ecotourism than hunting.

A variety of industries benefit from hunting and support hunting on economic grounds. In Tanzania, it is estimated that a safari hunter spends fifty to one hundred times that of the average ecotourist. While the average photo tourist may seek luxury accommodation, the average safari hunter generally stays in tented camps. Safari hunters are also more likely to use remote areas, uninviting to the typical ecotourist. Advocates argue that these hunters allow for anti-poaching activities and revenue for local communities.

In the United Kingdom, the game hunting of birds as an industry is said to be extremely important to the rural economy. The Cobham Report of 1997 suggested it to be worth around £700 million, and hunting and shooting lobby groups claimed it to be worth over a billion pounds less than ten years later.

Hunting also has a significant financial impact in the United States, with many companies specialising in hunting equipment or speciality tourism. Many different technologies have been created to assist hunters. Today's hunters come from a broad range of economic, social, and cultural backgrounds. In 2001, over thirteen million hunters averaged eighteen days hunting, and spent over $20.5 billion on their sport. In the US, proceeds from hunting licences contribute to state game management programs, including preservation of wildlife habitat.

Hunting contributes to a portion of caloric intake of people and may have positive impacts on greenhouse gas emissions by avoidance of utilization of meat raised under industrial methods.

Lead bullets that miss their target or remain in an unretrieved carcass could become a toxicant in the environment but lead in ammunition because of its metallic form has a lower solubility and higher resistance to corrosion than other forms of lead making it hardly available to biological systems. Waterfowl or other birds may ingest the lead and poison themselves with the neurotoxicant, but studies have demonstrated that effects of lead in ammunition are negligible on animal population size and growth. Since 1991, US federal law forbids lead shot in waterfowl hunts, and 30 states have some type of restriction.

Hunters have been driving forces throughout history in the movement to ensure the preservation of wildlife habitats and wildlife for further hunting. However, excessive hunting and poachers have also contributed heavily to the endangerment, extirpation and extinction of many animals, such as the quagga, the great auk, Steller's sea cow, the thylacine, the bluebuck, the Arabian oryx, the Caspian and Javan tigers, the markhor, the Sumatran rhinoceros, the bison, the North American cougar, the Altai argali sheep, the Asian elephant and many more, primarily for commercial sale or sport. All these animals have been hunted to endangerment or extinction. Poaching currently threatens bird and mammalian populations around the world. The 2019 Global Assessment Report on Biodiversity and Ecosystem Services lists the direct exploitation of organisms, including hunting, as the second leading cause of biodiversity loss, after land use for agriculture. In 2022, IPBES released another report which stated that unsustainable hunting, along with unsustainable logging and fishing, are primary drivers of the global extinction crisis.

Pittman-Robertson Wildlife Restoration Act of 1937

In 1937, American hunters successfully lobbied the US Congress to pass the Pittman-Robertson Wildlife Restoration Act, which placed an eleven percent tax on all hunting equipment. This self-imposed tax now generates over $700 million each year and is used exclusively to establish, restore and protect wildlife habitats. The act is named for Nevada Senator Key Pittman and Virginia Congressman Absalom Willis Robertson.

On 16 March 1934, President Franklin D. Roosevelt signed the Migratory Bird Hunting Stamp Act, which requires an annual stamp purchase by all hunters over the age of sixteen. The stamps are created on behalf of the program by the US Postal Service and depict wildlife artwork chosen through an annual contest. They play an important role in habitat conservation because ninety-eight percent of all funds generated by their sale go directly toward the purchase or lease of wetland habitat for protection in the National Wildlife Refuge System. In addition to waterfowl, it is estimated that one third of the nation's endangered species seek food and shelter in areas protected using Duck Stamp funds.

Since 1934, the sale of Federal Duck Stamps has generated $670 million, and helped to purchase or lease 5,200,000 acres (8,100 sq mi; 21,000 km ²) of habitat. The stamps serve as a license to hunt migratory birds, an entrance pass for all National Wildlife Refuge areas, and are also considered collectors items often purchased for aesthetic reasons outside of the hunting and birding communities. Although non-hunters buy a significant number of Duck Stamps, eighty-seven percent of their sales are contributed by hunters. Distribution of funds is managed by the Migratory Bird Conservation Commission (MBCC).

The Arabian oryx, a species of large antelope, once inhabited much of the desert areas of the Middle East. However, the species' striking appearance made it (along with the closely related scimitar-horned oryx and addax) a popular quarry for sport hunters, especially foreign executives of oil companies working in the region. The use of automobiles and high-powered rifles destroyed their only advantage: speed, and they became extinct in the wild exclusively due to sport hunting in 1972. The scimitar-horned oryx followed suit, while the addax became critically endangered. However, the Arabian oryx has now made a comeback and been upgraded from "extinct in the wild" to "vulnerable" due to conservation efforts like captive breeding.

The markhor is an endangered species of wild goat which inhabits the mountains of Central Asia and Pakistan. The colonization of these regions by Britain gave British sport hunters access to the species, and they were hunted heavily, almost to the point of extinction. Only their willingness to breed in captivity and the inhospitability of their mountainous habitat prevented this. Despite these factors, the markhor is still endangered.

The Journal of International Wildlife Law and Policy cites that the legalization of white rhinoceros hunting in South Africa motivated private landowners to reintroduce the species onto their lands. As a result, the country saw an increase in white rhinos from fewer than one hundred individuals to more than 11,000, even while a limited number were killed as trophies.

However, the illegal hunting of rhinoceros for their horns is highly damaging to the population and is currently growing globally, with 1004 being killed in South Africa alone according to the most recent estimate. The White Rhino (along with the other 4 rhino species) are poached due to beliefs that the Rhinos horns can be used to cure Cancer, Arthritis and other diseases and illnesses, even though they are scientifically proven wrong.

According to Richard Conniff, Namibia is home to 1,750 of the roughly 5,000 black rhinos surviving in the wild because it allows trophy hunting of various species. Namibia's mountain zebra population has increased to 27,000 from 1,000 in 1982. Elephants, which "are gunned down elsewhere for their ivory", have gone to 20,000 from 15,000 in 1995. Lions, which were on the brink of extinction "from Senegal to Kenya", are increasing in Namibia.

In contrast, Botswana in 2012 banned trophy hunting following a precipitous wildlife decline. The numbers of antelope plummeted across Botswana, with a resultant decline in predator numbers, while elephant numbers remained stable and hippopotamus numbers rose. According to the government of Botswana, trophy hunting is at least partly to blame for this, but many other factors, such as poaching, drought and habitat loss are also to blame. Uganda recently did the same, arguing that "the share of benefits of sport hunting were lopsided and unlikely to deter poaching or improve [Uganda's] capacity to manage the wildlife reserves." In 2020, Botswana reopened trophy hunting on public lands.

A study published by the Wildlife Society concluded that hunting and trapping are cost effective tools that reduce wildlife damage by reducing a population below the capacity of the environment to carry it and changing the behaviors of animals to stop them from causing damage. The study furthermore states that the cessation of hunting could cause wildlife to be severely harmed, rural property values to fall, and the incentive of landowners to maintain natural habitats to diminish.

Although deforestation and forest degradation have long been considered the most significant threats to tropical biodiversity, across Southeast Asia (Northeast India, Indochina, Sundaland, Philippines) substantial areas of natural habitat have few wild animals (>1 kg), bar a few hunting‐tolerant species.

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It has been argued by animal rights activists that killing animals for sport is unethical, cruel, and unnecessary. They note the suffering and cruelty inflicted on animals hunted for sport: "Many animals endure prolonged, painful deaths when they are injured but not killed by hunters ... Hunting disrupts migration and hibernation patterns and destroys families." Animal rights activists also comment that hunting is not needed to maintain an ecological balance, and that "nature takes care of its own". They say that hunting can be combated on public lands by "spread[ing] deer repellent or human hair (from barber shops) near hunting areas". Animal rights activists also argue that hunting is speciesist:

Whether hunters try to justify their killing by citing human deaths caused by wild animals, by making conservationist claims, by claiming that it's acceptable to hunt as long as the animals' bodies are eaten, or simply because of the pleasure it brings them, the fact remains that hunting is morally unacceptable if we consider the interests of nonhuman animals. Hunted animals endure fear and pain, and then are deprived of their lives. Understanding the injustices of speciesism and the interests of nonhuman animals makes it clear that human pleasure cannot justify nonhuman animals' pain.

International Journal of Environmental Studies (2013) Special Edition: Conservation and Hunting in North America. IJES v 70.

International Journal of Environmental Studies (2015) Special Edition: Conservation and Hunting in North America II. IJES v72.

IUCN (2016) Briefing Paper: Informing Decisions on Trophy Hunting. Archived 4 October 2016 at the Wayback Machine

IUCN Species Survival Commission (2012) Guiding Principles on Trophy Hunting as a Tool for Creating Conservation Incentives. Archived 13 January 2018 at the Wayback Machine

Dickson D. Bruce Jr., Mississippi Quarterly (Spring 1977).

Kenneth S. Greenberg, Honor and Slavery: Lies, Duels, Noses, Masks, Dressing as a Woman, Gifts, Strangers, Humanitarianism, Death, Slave Rebellions, the Pro-Slavery Argument, Baseball, Hunting, and Gambling in the Old South (1996).

Steven Hahn, Radical History Review (1982).

Charles H. Hudson Jr., in Indians, Animals, and the Fur Trade, ed., Shephard Krech III (1981).

Stuart A. Marks, Southern Hunting in Black and White: Nature, History, and Ritual in a Carolina Community (1991).

Ted Ownby, Subduing Satan: Religion, Recreation, and Manhood in the Rural South, 1865-1920 (1990).

Wiley C. Prewitt, "The Best of All Breathing: Hunting and Environmental Change in Mississippi, 1900-1980" M.A. thesis, (1991).

Nicolas W. Proctor, Bathed in Blood: Hunting and Mastery in the Old South (2002).

Jacob F. Rivers III, Cultural Values in the Southern Sporting Narrative (2002).

Salem, D.J., and A.N. Rowan, eds. 2003. The State of the Animals II: 2003. Washington, D.C.: Humane Society Press. (ISBN 0-9658942-7-4)

Timothy Silver, A New Face on the Countryside: Indians, Colonists, and Slaves in South Atlantic Forests, 1500-1800 (1990).

Richard C. Stedman and Thomas A. Heberlein, Rural Sociology (2001).

Nancy L. Struna, People of Prowess: Sport, Leisure, and Labor in Early Anglo-America (1996).

Marek Zukow-Karczewski, Polowania w dawnej Polsce (Hunting in the old Poland), "AURA" (A Monthly for the protection and shaping of human environment) 12 (1990).

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Hunting is the human practice of seeking, pursuing, capturing, or killing wildlife or feral animals. The most common reasons for humans to hunt are to harvest food (i.e. meat) and useful animal products ( fur/ hide, bone/ tusks, horn/ antler, etc.), for recreation/ taxidermy (see trophy hunting), to remove predators dangerous to humans or domestic animals (e.g.

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by hadrian

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Kids learn about the Daily Life of Ancient Greece. The history of this world civilization.

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By Erika

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by Ranveer

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in Greek school they do a lots of art and history
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by aden

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by Jeanne

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Ancient Greek Houses for Kids and Teachers - Ancient Greece for Kids

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In ancient Sparta, home life was very different. The men lived in the barracks. Women lived in homes. Husbands visited but they did not live at home. When the boys were old enough, they joined their fathers in the barracks. Women had far more freedom in ancient Greece, possibly because their husbands were often off fighting somewhere.

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by Uriel

The three rules for Ancient Greek architecture are:

Doric

Ionic

Corinthian

For more information go look at:

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Greek Architecture

Architecture is the art of designing and creating buildings. Greek architecture is a very specific and influential type of design, which was based off of the post-and-lintel system. The post-and-lintel system is made up of columns, which are large upright posts, with a roof, or architrave, over the top. This type of architecture began with the Greeks, but has persisted throughout the ages to live on today.

Ancient Greek Columns Facts

The Doric style is the most plain and simple.

The Ionic style is more slender and more ornate than the earlier Doric style column.

The Corinthian style is quite fancy and decorated with acanthus leaves and flowers.

Even though it may seem simple, the Greeks created a wonderful and lasting legacy of architecture. The columns and architraves were carved with leaves and flowers, scenes of battles, and mythological creatures. The columns were decorated with lines and bases, and capitals, which topped off the columns and connected them to the architraves.

These are some important terms to learn about Greek architecture:

Greek buildings were all built in a very methodical order. This means that there were many rules that they followed in order to make sure the buildings were all similar. These rules also helped to make sure that the buildings were safe and strong. Many Greek buildings were built so well that hundreds of them still exist today, even though they are thousands of years old!

The rules that Greeks used to build their buildings were precise, and said how wide the columns could be, how tall the columns could be, and how many columns a building needed. Eventually these rules became known as orders, and different types of orders developed, with different styles of architecture.

The three main Greek architectural orders are :

* Doric: The Doric order is the oldest and most simple order. The columns have no base and the columns have a very simple capital. In other words, Doric buildings were the least decorated. Archaeologists believe that Doric architectural buildings, which were built in stone, evolved from wooden buildings that were very similar.

* Ionic: The Ionic order is more decorative than the Doric. The columns are taller and thinner, and the capitals at the top of the columns are decorated with scrolls and other patterns. The bases of the columns are also decorated.

* Corinthian: The Corinthian order is a lot like the Ionic order, but the capitals are even more elaborately decorated, usually with leaves and floral patterns

Types of buildings: Besides just houses and marketplaces, Greek cities had many different types of specialized buildings. Many of these buildings can be found in most ancient Greek cities.

Temples: Temples are the most common type of public buildings in ancient Greece. The purpose of a temple was to store a religious statue. Some temples were very large, but others could be very small, depending on the size of the statue and how many people wanted to visit it. Perhaps one of the most famous of Greek temples is The Parthenon.

Stoas: Stoas were a lot like temples, but were extra long, and sometimes they were even two or three stories high. These buildings were big because they were used as large gathering places for the public, such as market places, public offices, and places where people could stroll and meet other people.

Theatres: Theatre performances and plays were a big part of Greek life, so theatres were an important part of Greek cities. Usually, they were built into a hillside, where the public could sit along the hills and watch the action. In large cities, some theatres could sit tens of thousands of people!

Assembly Hall: An assembly hall was similar to a theatre, but was much smaller. This building was used to have important town meetings.

Gymnasia: Gymnasiums are still a common part of most schools, and these buildings began with the Greeks. Parts of ancient Greek gymnasia were wrestling grounds, which were open to the outside, and running tracks. Other parts of the gymnasia were lecture halls and other smaller rooms where Greek athletes and warriors could train.

Greek architecture has had a long and important legacy in western history. Even now, people continue to copy Greek buildings, and many people go visit the ancient remains of the thousands of ancient Greek buildings still standing today.

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Ancient Greek Architecture and Columns Facts for Kids

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Architecture is the art of designing and creating buildings. Greek architecture is a very specific and influential type of design, which was based off of the post-and-lintel system. The post-and-lintel system is made up of columns, which are large upright posts, with a roof, or architrave, over the top.

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by tot

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Children in most of ancient Greece started their education at age seven. In Sparta, boys were given military training from ages seven to twenty to prepare them for service in the army. Girls also were required to train physically. They believed strong women produced strong babies.

In Athens, poor children did not go to school. They were needed around their homes to help their family make a living. Middle-class boys might go to school for only three to four years. For their lessons, the students used a wax-covered board with a stylus to carve out letters in the wax. When completed, the wax was smoothed over again and reused. The subjects they learned were reading, writing, basic math, music, and physical training. At the age of eighteen, most boys were required to join the army for two years of training.

After military training, boys from wealthy families studied under a sophist. Known as a "wisdom seller," a sophist charged a fee to teach subjects such as public speaking or rhetoric. In Athens and other democracies, public speaking and persuasion were highly prized skills. Socrates, the famous Greek philosopher, believed it was unethical to take money for teaching young people. He believed the pursuit of knowledge was more important than the art of speaking.

Greek Education and Culture

Astronomy Education Math and Science Medicine Paintings

The Parthenon Pottery Sculptures Bronze Sculptures Theater

BACK TO GREEK MAIN PAGE

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Children in most of ancient Greece started their education at age seven. In Sparta, boys were given military training from ages seven to twenty to prepare them for service in the army. Girls also were required to train physically. They believed strong women produced strong babies.

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by noor
In this website you will find facts about Greek fashion and clothes

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Greek clothing included robes and leather sandles

By Erika

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by krit

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by tot

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In Greece's very early history, only wealthy men were educated. Young boys usually had their own tutors who taught them math, writing, and military training. The things children were taught also depended on where they lived in Greece. If a boy grew up in Sparta, for example, his entire education was spent preparing him for the military.

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by zidann

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in Greek school they use a ice cream stick to make a ruler
by krit

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this a web that  will show all the clothes
by Ranveer

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ancient greece clothes images - Search results - Wikipedia

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The page "Ancient greece clothes images" does not exist. You can ask for it to be created, but consider checking the search results below to see whether the topic is already covered.

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By Aidan

Most ancient Greek houses were not that big and were usually small. houses were made out of dried mud bricks

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by jeewoo & jisu

ancient Greeks went to temples and theater in there free time

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Find out what the Greeks wear

By Erika

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the education of greece.
by tot

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Education for Greek people was vastly "democratized" in the 5th century B.C., influenced by the Sophists, Plato, and Isocrates. Later, in the Hellenistic period of Ancient Greece, education in a gymnasium school was considered essential for participation in Greek culture. The value of physical education to the ancient Greeks and Romans has been historically unique. There were two forms of education in ancient Greece: formal and informal. Formal education was attained through attendance to a public school or was provided by a hired tutor. Informal education was provided by an unpaid teacher and occurred in a non-public setting. Education was an essential component of a person's identity.

Formal Greek education was primarily for males and non-slaves. In some poleis, laws were passed to prohibit the education of slaves. The Spartans also taught music and dance, but with the purpose of enhancing their maneuverability as soldiers.

Classical Athens (508-322 BCE)

Old Education in classical Athens consisted of two major parts - physical and intellectual, or what was known to Athenians as " gymnastike" and " mousike." Gymnastike was a physical education that mirrored the ideals of the military - strength, stamina, and preparation for war. Having a physically fit body was extremely important to the Athenians. Boys would begin physical education either during or just after beginning their elementary education. Initially, they would learn from a private teacher known as a paidotribes. Eventually, the boys would begin training at the . Physical training was seen as necessary for improving one's appearance, preparation for war, and good health at an old age. On the other hand, mousike-literally 'the art of the Muses'-was a combination of modern-day music, dance, lyrics, and poetry. Learning how to play the lyre, and sing and dance in a chorus were central components of musical education in Classical Greece. Mousike provided students with examples of beauty and nobility, as well as an appreciation of harmony and rhythm.

Students would write using a stylus, with which they would etch onto a wax tablet. When children were ready to begin reading whole works, they would often be given poetry to memorize and recite. Mythologies such as those of Hesiod and Homer were also highly regarded by Athenians, and their works were often incorporated into lesson plans. Old Education lacked heavy structure and only featured schooling up to the elementary level. Once a child reached adolescence his formal education ended. Therefore, a large part of this education was informal and relied on simple human experience.

It was not until about 420 BC that Higher Education became prominent in Athens. Philosophers such as Socrates ( c. 470-399 BCE), as well as the sophistic movement, which led to an influx of foreign teachers, created a shift from Old Education to a new Higher Education. This Higher Education expanded formal education, and Athenian society began to hold intellectual capacity in higher regard than physical. The shift caused controversy between those with traditional as opposed to modern views on education. Traditionalists believed that raising "intellectuals" would destroy Athenian culture, and leave Athens at a disadvantage in war. On the other hand, those in support of the change felt that while physical strength was important, its value in relation to Athenian power would diminish over time. Such people believed that education should be a tool to develop the whole man, including his intellect. But Higher Education prevailed. The introduction of secondary and post-secondary levels of education provided greater structure and depth to the existing Old Education framework. More focused fields of study included mathematics, astronomy, harmonics and dialectic - all with an emphasis on the development of philosophical insight. It was seen as necessary for individuals to use knowledge within a framework of logic and reason.

Wealth played an integral role in classical Athenian Higher Education. In fact, the amount of Higher Education an individual received often depended on the ability and the family's willingness to pay for such an education. The formal programs within Higher Education were often taught by sophists who charged for their teaching. In fact, sophists extensively used advertisements in order to reach as many customers as possible. In most circumstances, only those who could afford the price could participate and the peasant class who lacked capital were limited in the education they could receive. Women and slaves were also barred from receiving an education. Societal expectations limited women mostly to the home, and the widely-held belief that women have inferior intellectual capacity caused them to have no access to formal education. Slaves were legally disallowed access to education. Women, while expected to stay at home and fulfill the role of a housewife, were still educated in such aspects. At about the age of seven, where boys and girls would exhibit distinct differentiation between sexes, girls were taught by their mothers the specific tasks related to a housewife as well as other moral education.

After Greece became part of the Roman Empire, educated Greeks were used as slaves by affluent Romans - indeed this was the primary way in which affluent Romans were educated. This led to the continuation of Greek culture in the Roman sphere.

Isocrates (436-338 BC)

Isocrates was an influential classical Athenian orator. Growing up in Athens exposed Isocrates to educators such as Socrates and Gorgias at a young age and helped him develop exceptional rhetoric. As he grew older and his understanding of education developed, Isocrates disregarded the importance of the arts and sciences, believing rhetoric was the key to virtue. Education's purpose was to produce civic efficiency and political leadership and therefore, the ability to speak well and persuade became the cornerstone of his educational theory. However, at the time there was no definite curriculum for Higher Education, with only the existence of the sophists who were constantly traveling. In response, Isocrates founded his school of Rhetoric around 393 BCE. The school was in contrast to Plato's Academy (c. 387 BCE) which was largely based on science, philosophy, and dialectic.

Plato (428-348 BC)

Plato was a philosopher in classical Athens who studied under Socrates, ultimately becoming one of his most famed students. Following Socrates' execution, Plato left Athens in anger, rejecting politics as a career and traveling to Italy and Sicily. He returned ten years later to establish his school, the Academy (c. 387 BCE) - named after the Greek hero Akademos. Plato perceived education as a method to produce citizens who could operate as members of the civic community in Athens. In one sense, Plato believed Athenians could obtain education through the experiences of being a community member, but he also understood the importance of deliberate training, or Higher Education, in the development of civic virtue. Thus, his reasoning behind founding the Academy - what is often credited as the first University.

It is at this school where Plato discussed much of his educational program, which he outlined in his best-known work - the In his writing, Plato describes the rigorous process one must go through in order to attain true virtue and understand reality for what it actually is. The education required of such achievement, according to Plato, included an elementary education in music, poetry, and physical training, two to three years of mandatory military training, ten years of mathematical science, five years of dialectic training, and fifteen years of practical political training. The few individuals equipped to reach such a level would become philosopher-kings, the leaders of Plato's ideal city.

Aristotle (384-322 BC)

Aristotle was a classical Greek philosopher. While born in Stagira, Chalkidice, Aristotle joined Plato's Academy in Athens during his late teenage years and remained there until the age of thirty-seven, withdrawing following Plato's death. His departure from the Academy also signalled his departure from Athens. Aristotle left to join Hermeias, a former student at the Academy, who had become the ruler of Atarneus and Assos in the north-western coast of Anatolia (present-day Turkey). He remained in Anatolia until, in 342 BCE, he received an invitation from King Philip of Macedon to become the educator of his thirteen-year-old son Alexander. Aristotle accepted the invitation and moved to Pella to begin his work with the boy who would soon become known as Alexander the Great. When Aristotle moved back to Athens in 352 BCE, Alexander helped finance Aristotle's school - the Lyceum. A significant part of the Lyceum was research. The school had a systematic approach to the collection of information. Aristotle believed dialectical relationships among students performing research could impede the pursuit of truth. Thus, much of the school's focus was on research done empirically.

The Spartan society desired that all male citizens become successful soldiers with the stamina and skills to defend their polis as members of a Spartan phalanx. It was a rumored by Plutarch, a Greek historian, that Sparta killed weak children. After examination, the council would either rule that the child was fit to live or would reject the child sentencing him to death by abandonment and exposure.

Military dominance was of extreme importance to the Spartans of Ancient Greece. In response, the Spartans structured their educational system as an extreme form of military boot camp, which they referred to as . The pursuit of intellectual knowledge was seen as trivial, and thus academic learning, such as reading and writing, was kept to a minimum. A Spartan boy's life was devoted almost entirely to his school, and that school had but one purpose: to produce an almost indestructible Spartan phalanx. Formal education for a Spartan male began at about the age of seven when the state removed the boy from the custody of his parents and sent him to live in a barracks with many other boys his age. For all intents and purposes, the barracks was his new home, and the other males living in the barracks his family. For the next five years, until about the age of twelve, the boys would eat, sleep and train within their barracks unit and receive instruction from an adult male citizen who had completed all of his military training and experienced battle.

The instructor stressed discipline and exercise and saw to it that his students received little food and minimal clothing in an effort to force the boys to learn how to forage, steal and endure extreme hunger, all of which would be necessary skills in the course of a war. Those boys who survived the first stage of training entered into a secondary stage in which punishments became harsher and physical training and participation in sports almost non-stop in order to build up strength and endurance. During this stage, which lasted until the males were about eighteen years old, fighting within the unit was encouraged, mock battles were performed, acts of courage praised, and signs of cowardice and disobedience severely punished.

During the mock battles, the young men were formed into phalanxes to learn to maneuver as if they were one entity and not a group of individuals. To be more efficient and effective during maneuvers, students were also trained in dancing and music, because this would enhance their ability to move gracefully as a unit. Toward the end of this phase of the agoge, the trainees were expected to hunt down and kill a Helot, a Greek slave. If caught, the student would be convicted and disciplined-not for committing murder, but for his inability to complete the murder without being discovered.

The students would graduate from the agoge at the age of eighteen and receive the title of . Upon becoming an ephebe, the male would pledge strict and complete allegiance to Sparta and would join a private organization to continue training in which he would compete in gymnastics, hunting and performance with planned battles using real weapons. After two years, at the age of twenty, this training was finished and the now-grown men were officially regarded as Spartan soldiers.

Spartan women, unlike their Athenian counterparts, received a formal education that was supervised and controlled by the state. Much of the public schooling received by the Spartan women revolved around physical education. Until about the age of eighteen women were taught to run, wrestle, throw a discus, and also to throw javelins. The skills of the young women were tested regularly in competitions such as the annual footrace at the Heraea of Elis, In addition to physical education, the young girls also were taught to sing, dance, and play instruments often by traveling poets such as Alcman or by the elderly women in the polis. The Spartan educational system for females was very strict because its purpose was to train future mothers of soldiers in order to maintain the strength of Sparta's phalanxes, which were essential to Spartan defense and culture.

Pythagoras (570-490 BCE)

Pythagoras was one of many Greek philosophers. He lived his life on the island Samos and is known for his contributions to mathematics. Pythagoras taught philosophy of life, religion, and mathematics in his own school in Kroton, which was a Greek colony. Pythagoras' school is linked to the Pythagorean theorem, which states that the square of the hypotenuse (the side opposite the right angle) is equal to the sum of the squares of the other two sides. The students of Pythagoras were known as Pythagoreans.

Pythagoreans followed a very specific way of life. They were famous for friendship, unselfishness, and honesty. The Pythagoreans also believed in a life after the current which drove them to be people who have no attachment to personal possessions everything was communal; they were also vegetarians. The people in a Pythagorean society were known as mathematikoi (μαθηματικοί, Greek for "learners").

There are two forms that Pythagoras taught, Exoteric and Esoteric. Exoteric was the teaching of generally accepted ideas. These courses lasted three years for mathematikoi. Esoteric was teachings of deeper meaning. These teachings did not have a time limit. They were subject to when Pythagoras thought the student was ready. In Esoteric, students would learn the philosophy of inner meanings. The focus of Pythagoras in his Exoteric teachings were ethical teachings. Here, he taught the idea of the dependence of opposites in the world; the dynamics behind the balance of opposites.

Along with the more famous achievements, Pythagoreans were taught various mathematical ideas. They were taught the following: Pythagorean theorem, irrational numbers, five specific regular polygons, and that the earth was a sphere in the centre of the universe. Many people believed that the mathematical ideas that Pythagoras brought to the table allowed reality to be understood. Whether reality was seen as ordered or if it just had a geometrical structure. Even though Pythagoras has many contributions to mathematics, his most known theory is that things themselves are numbers. Pythagoras has a unique teaching style. He never appeared face to face to his students in the Exoteric courses. Pythagoras would set a current and face the other direction to address them. The students upon passing their education become initiated to be disciples. Pythagoras was much more intimate with the initiated and would speak to them in person. The specialty taught by Pythagoras was his theoretical teachings. In the society of Crotona, Pythagoras was known as the master of all science and brotherhood.

Unlike other education systems of the time, men and women were allowed to be Pythagorean. The Pythagorean students had rules to follow such as: abstaining from beans, not picking up items that have fallen, not touching white chickens, could not stir the fire with iron, and not looking in a mirror that was beside a light.

Some of Pythagoras's applications of mathematics can be seen in his musical relationship to mathematics. The idea of proportions and ratios. Pythagoreans are known for formulating numerical concords and harmony. They put together sounds by the plucking of a string. The fact that the musician meant to pluck it at a mathematically expressible point. However, if the mathematical proportion between the points on the string were to be broken, the sound would become unsettled.

School's dictum

The Pythagorean school had a dictum that said All is number. This means that everything in the world had a number that described them. For instance, number 6 is the number that relates to creation, number 5 is the number that relates to marriage, number 4 is the number that relates to justice, number 3 is the number that relates to harmony, number 2 is the number that relates to opinion, and number 1 is the number that relates to reason.

Pythagorean Society was very secretive, the education society was based around the idea of living in peace and harmony, but secretly. Due to the education and society being so secretive, not much is known about the Pythagorean people.

Lynch, John P. (1972). Aristotle's School: A Study of a Greek Educational Institution. Los Angeles: University of California Press. p. 33.

Lynch. Aristotle's School. p. 36.

Sienkewicz, Joseph, ed. (2007). "Education and Training". Ancient Greece. New Jersey: Salem Press, Inc. p. 344.

Plutarch (1927). "The Training of Children". Moralia. Loeb Classical Library. p. 7.

Lynch. Aristotle's School. p. 37.

Beck, Frederick A.G. (1964). Greek Education, 450-350 B.C. London: Methuen & CO LTD. pp. 201-202.

Lynch. Aristotle's School. p. 38.

Lodge, R.C. (1970). Plato's Theory of Education. New York: Russell & Russell. p. 11.

Aristophanes, Lysistrata and Other Plays (London: Penguin Classics, 2002), 65.

Lynch. Aristotle's School. p. 38.

Plutarch The Training of Children, c. 110 CE (Ancient History Sourcebook), 5-6.

Downey, "Ancient Education," The Classical Journal 52, no.8 (May 1980): 340.

Lodge. Plato's Theory of Education. p. 304.

Lynch. Aristotle's School. p. 33.

Lynch. Aristotle's School. p. 39.

Lynch. Aristotle's School. p. 38.

O'pry, Kay (2012). "Social and Political Roles of Women in Athens and Sparta". Saber and Scroll. 1: 9.

Plutarch (1960). The Rise and Fall of Athens: Nine Greek Lives. London: Penguin Classics. pp. 168-9.

Beck. Greek Education. p. 253.

Matsen, Patricia; Rollinson, Philip; Sousa, Marion (1990). Readings from Classical Rhetoric. Edwardsville: Southern Illinois University Press. p. 43.

Beck. Greek Education. p. 255.

Beck. Greek Education. p. 257.

Beck. Greek Education. p. 293.

Beck. Greek Education. p. 227.

Beck. Greek Education. p. 200.

Beck. Greek Education. p. 240.

Lodge. Plato's Theory of Education. p. 303.

Plato (2013). Republic. Cambridge: Harvard University Press. p. 186.

Plato. Republic. p. 188.

Anagnostopoulos, Georgios, ed. (2013). "First Athenian Period". A Companion to Aristotle. Wiley-Blackwell. p. 5.

Anagnostopoulos (ed.). Companion to Aristotle. p. 8.

Anagnostopoulos (ed.). Companion to Aristotle. p. 9.

Lynch. Aristotle's School. p. 87.

Primary sources (ancient Greek)

Downey, Glanville (May 1957). "Ancient Education". The Classical Journal. 52 (8): 337-345.

Mavrogenes, Nancy A (May 1980). "Reading in Ancient Greece". Journal of Reading. 23 (8): 691-697.

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Education for Greek people was vastly "democratized" in the 5th century B.C., influenced by the Sophists, Plato, and Isocrates. Later, in the Hellenistic period of Ancient Greece, education in a gymnasium school was considered essential for participation in Greek culture. The value of physical education to the ancient Greeks and Romans has been historically unique.

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funfact

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Greek Daily Life

The daily life of an ancient Greek was very similar to our lives today. Of course, ancient Greeks did not have smart phones, computers, televisions, or electricity. But they did live in highly organized cities, where they could go see a play or a sporting event, or attend a number of different schools, or could join the army and become a soldier.

Greek society was similar to the society that most of us enjoy today because it was full of a rich culture. This means that ancient Greeks could enjoy exotic foods, good music, and read literature, just as we do today.

Government And Citizenship

Greek society was also governed much like ours is today. Most early cities were called city-states, which kind of had their own government. The head of the government (called the polis) was located in the center of the city, which usually surrounded the acropolis, which was a high area that held a temple and religious shrines.

Greek cities also had an agora, which was a central marketplace where people could go to shop, perform business transactions, or meet other people and socialize. These were a lot like shopping malls or marketplaces today.

Both Greek men and women could be citizens of the state, so they could enjoy privileges like protection from violence. But a major difference between ancient Greece and our world today is that they had slaves, who were considered property of other Greek citizens. Slaves could not vote, hold property, or participate in civic life, and they had to do whatever their owner told them to do.

One of the biggest cities in ancient Greece was Athens. At the height of the Athenian empire, around 200,000 people lived there! You can imagine how organized the city and government had to be in order to feed, house, keep control of, and to take care of that many people every day.

Agriculture And Industry

Most of the people in ancient Greece had jobs much like we do today. Many people were farmers, who sold or traded their fruits and vegetables at market in order to get what they needed to take care of their family.

There was also a wealthy class of Greeks, who didn't need to work as much, and who could afford to send themselves or their children to schools. Some of these schools were like Plato's Academy, where they could learn about philosophy and intellectual reasoning. Other schools were specialized, like schools for painting or sculpture.

There was also a set of skilled craftsmen in ancient Greece. These artisans were the ones who created beautiful sculptures, decorated the inside walls of houses with elaborate paintings, or created mosaics with thousands of small tiles. Other craftsmen made pottery, coins and jewelry, and other items that were used on a daily basis in ancient Greece.

Hellenistic Greece

In later Greek history, which is called Hellenistic Greece, the economy expanded to areas in North Africa and Persia. Because of this, Greek products were in higher demand than before. Greeks began planting new crops and using new agricultural techniques. They also grew new and different wines, and invented better irrigation techniques in order to water their crops.

In the Hellenistic Age, Greeks also invented a new money system, built more roads and canals, and cleared the seas of pirates.

A Day In The Life Of An Ancient Greek

Greek houses were usually small, although they could be large if the family had enough money, and some were even two stories high. The thick walls of the houses were made out of mud and clay, and the floors were packed dirt. Some of the richer families could afford to decorate the inside of the walls of their houses with paintings, and some of them were able to afford to put a mosaic of tiles on the floor.

A typical Greek would eat a lump of bread dipped in olive oil for breakfast, and the rest of the day would eat variations of grains and fish. Meat such as beef was reserved for festivals and feasts, and sugar was unknown. If the ancient Greeks ever ate anything sweet, it was because of honey.

In the winter time, fishing and farming was suspended, or stopped, so most Greeks spent a lot of their time outside meeting with friends and family or hanging out in public places, which is still true today.

Special Events

Even if the description of the daily life of an ancient Greek sounds boring, it really wasn't. It was a simple life, which they enjoyed even more by having fun at the many different sporting events (Greeks invented the first Olympics), plays, festivals, temples, and marketplaces throughout the areaAdvertisement

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Greek Daily Life - Ancient Greek People - Fun Facts

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The daily life of an ancient Greek was very similar to our lives today. Of course, ancient Greeks did not have smart phones, computers, televisions, or electricity. But they did live in highly organized cities, where they could go see a play or a sporting event, or attend a number of different schools, or could ...

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Clothing in ancient Greece primarily consisted of the chiton,peplos,himation, and chlamys. by hadrian

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What did ancient Greek people eat by Serum

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What did ancient Greek people eat by Serum

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This is a food that Greek people eat

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DK Find Out! | Fun Facts for Kids on Animals, Earth, History and more!

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Visit DK Find Out! to learn about dinosaurs, space, animals, nature & more. Fun learning activities for kids with videos, quizzes & galleries at DKFindOut.com

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Have you ever wondered about what did ancient Greek people eat if you want to know the answer a lots of information is here!

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Ancient Greek Food for Kids & Teachers - Ancient Greece for Kids

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The Greek diet was very healthy. They grew wheat and made breads and cereals and noodles. They grew olives and figs and grapes. They grew all kinds of vegetables. They kept goats for milk and cheese.

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By Sanna This is the wine that Greeks drank

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by Casi

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Ancient Greece for Kids: Clothing and Fashion

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Kids learn about the clothing and fashion of Ancient Greece including the materials, how the clothes were made, typical clothing for women and men, shoes, jewelry, makeup, and hair styles.

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The foods in ancient greeks are similar to the foods that we eat today by hadrian

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By Aidan The Greek diet was very healthy Food in ancient Greece consisted of grains,wheat,barley and vegetables

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by krit

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In Greece's very early history, only wealthy men were educated. Young boys usually had their own tutors who taught them math, writing, and military training. The things children were taught also depended on where they lived in Greece. If a boy grew up in Sparta, for example, his entire education was spent preparing him for the military.

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This is how Ancient Greek houses look like

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Kos island, in the 5th century b.C. was influenced by Athens. Built in 366 b.C. on the basis of Hippodamus city planning system, was divided in big building blocks, with sewers and water infrastructure.

It is important to note that houses in this period throughout democratic Greek cities were modestly built so that they would not differ and reveal the wealth or the political power of the owner. Only public buildings were lavishly decorated. As Demosthenes mentions, democratic citizens were sensible and faithful to democratic morals. Thus Pericle's house bore no difference to the house of another citizen. This was revealed by the excavation findings, which proved that houses at this period did not show signs of wealth, power or education.

Materials used to build the houses were the ones found in abundance in nature around men. Local stone, marble, wood, clay and straw were the components of the Greek house.

The Arcade was a loan from the public building architecture to the private houses. So a yard with a peristyle is created. At the yard there are rooms used to store goods, stables and workshops. Through their window, goods manufactured were sold.

Elements found in common at the houses throughout Greece, were the tile covered yard and the altar.

A daily chore at the yard was the sacrifice to Gods. If weather permitted, women cooked outdoors. Otherwise, cooking took place on the "hestia", the fireplace, the gathering point of the family. The latrine is placed on the northern side of the house, next to the "hestia".

Clay bathtubs have been found at the excavations. Next to the latrine there is a small space used as a kitchen. Andron, the mens room, the most famous room at the time, lays independent from the rest of the house. One enters the room through the yard. On the floor of the Adron there is a pebble mosaic.

Symposia took place in the Andrones, where male guests of the owner participated. Symposia were private feasts were participants drank wine, discussed various matters and entertained themselves. The most famous symposium was that of Platonas work under the same title, a philosophical discussion about eros, where Socrates, Alkibiades, Aristofanes and other less known Athenians took place.

From the main room of the house, the hestia, we climb the stairs to the first floor. There is the women room, the couples room and the istion the room where women spent their time weaving. We can resemble womens life at this period like the one lived by women 200 years ago in Greek villages.

They led their household, took part in the religious ceremonies, the public feasts, and in many aspects of daily life. They were not, as some think, submitted to their husbands. But they could not vote, nor participate at a Symposium. Laws protected them. They could divorce their husbands and reclaim the dowry given.

Observing the dynamics of the house, we note that each building had its own special direction. i.e. libraries faced east so that sun kept the building warm and the documents were protected from moisture. Houses faced south, to be warm during winter and cool during summer.

Hippocrates, who studied the influence of weather conditions on the health of man, at his work "On winds and waters" explains how winds and underground waters affect us, a knowledge that ancient Greeks took very seriously.

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Kos island, in the 5th century b.C. was influenced by Athens. Built in 366 b.C. on the basis of Hippodamus city planning system, was divided in big building blocks, with sewers and water infrastructure.

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by jeewoo

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by jeanne

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Greek Homes - Fun History Facts for Kids

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The Andron or Andronitis was the part of the house reserved just for men. Men used this room to entertain their friends and business associates. Symposia, which were social events with food and wine, were held in this room. This was the room in the house that had the most luxurious furniture.

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by Uriel

Greek food was very healthy for example they ate olives ,figs and grapes. They also ate chickens, jam and fish.

For more info look at

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Ancient Greek Food for Kids & Teachers - Ancient Greece for Kids

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The Greek diet was very healthy. They grew wheat and made breads and cereals and noodles. They grew olives and figs and grapes. They grew all kinds of vegetables. They kept goats for milk and cheese.

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these are what ancient greece schools looked like

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these are what ancient greece schools looked like

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by tot

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what did the Greeks do in their spare time 

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what did the Greeks do in their spare time 

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by jeewoo

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In Ancient Greece plays were normally only performed in festivals, and each play would only be performed once. Plays would compete against eachother, and at the end of the festival they would be voted first, second and third. The plays performed were either tragedies, comedies or satires. A tragedie would tell a story from the past about the gods, but a comedy would be fictional. Satires would make fun of different leaders and sometimes they could influence peoples political opinions. All of the Ancient Greek plays had only three actors. This meant that where there was more than three roles, actors wuld have to switch costumes between acts. Various masks would be worn to help differentiate between characters. Sophocles was an Ancient Greek playwrite. He wrote over 120 plays including: 'Ajax', 'Electra' and 'The Trachiniae'.

Religion

Temples and Priests

The Ancient Greeks built at least one temple in all of their towns. These temples were dedicated to different gods, which they contained statues of, and were meant to be there home. They worshipped the gods as they could effect different aspects of their lives. The quality of the temple showed how rich the town or city it was in was.

Priests looked after the temples. People believed that they could talk to the gods so they were considered some of the most important people. There were only two ways to become a priest. The first was if your mother or father was one and the second was if you were made one by a dying priest.

Gods

There were 12 main gods called the Olympians. This was because they lived on Mount Olympus.

Zeus was the king of the gods and Hera's husband. He had a thunderbolt which he threw at people who displeased him. He was the son of the Titans Cronus and Rhea. Cronus, the Titan leader, normally ate his children because he was worried they might become more powerful than him, but Zeus, the last of his children, was hidden by his mother to keep him safe and Cronus was given a rock instead. When Zeus grew up he poisoned Cronus to make him vomit up his siblings. After a battle between the gods and the Titans the latter were imprisoned in the underworld of Tartearus. Zeus and his two brothers (Poseidon and Hades) then divided up the world and Zeus took control of the sky.

Poseidon was Zeus' brother and the god of the sea. He spent most of his time in the ocean. He married the daughter of the Old Man of Sea, Nereus (A water spirit). She was a sea-nymph called Amphitrite. Posedon was the father of Theseus and the cyclops Polphemus. He often used the shape of a horse and was the father of Pegasus. Poseidon wanted to be the patron God of Athens. He and Athena had a competition where they would each give a gift and the people wouldchoose which the preferred. Poseidon gave a spring, but it was saltwater and not very useful. Athena gave an olive tree so she was chosen over Poseidon.

Hades was another of Zeus' brothers and was the God of the Underworld. He's not an Olympian because he lives there instead of on Mount Olympus. He owned a Helm of Darkness which makes him invisible and he lent it to Perseus when he went to fight Medusa. He made a deal with Persephone after he captured her one time. She spends half the year with him, as his wife, and the other half with Demeter, her mother. Hades owned a three-headed dog, Cerberus, who guarded the Underworld.

Hera was the sister and wife of Zeus aswell as the Goddess of marriage. She hated Heracles because he was the son of her husband anda mortal woman so she tried to kill him. She was the one who caused the 12 labours of Heracles. Hera once drugged Zeus and got the other Gods to try him up so he couldn't escape however Briareus, his gardener, saved him.

Hestia was a sister of Zeus and the Goddess of the home. Every Greek city had a public hearth which contained a fire that was never allowed to go out. She started out as an Olympian, but she got tired of the other Gods argueing and she left Olympus. Dionysus took her place.

Dionysus was God of wine and the son of Zeus and a mortal woman called Semele. Hera was angry so she killed the pregnant Semele. Zeus saved his unborn son be sewing him to his leg. When Dionysus was born he was brought up by Hermes. He gave Midas the power to turn things to gold and took it back again when he didn't like it.

Demeter was a sister of Zeus and Goddess of the Earth. She is the mother of Persephone. When she was abducted by Hades, Helios told her what had happened and Demeter was so unhappy that she stopped everything from growing. This caused Zeus to make Hades send Persephone back, however she had already eaten some pomegranite seeds from the Underworld so she had to spend half the year there. This is why plants only grow for half of the year.

Aphrodite was the Goddess of love and the daughter of Zeus and Dione. She, Hera and Athena all claimed to be the most beautiful Gods so they asked Zeus to make a decision as to who was the most beuatiful. He didn't want to decide so he asked Paris to. He couldn't decide either so the Goddesses made bribes. Hera offered him control of Asia and Europe, Athena offered him wisdom, fame and glory in battle and Aphrodite offered him the most beautiful mortal in the world. Paris chose Aphrodite, but Helen of Try was the most beautiful woman and she was already married to Menelaus of Sparta. This was how the Trojan War started.

Apollo was the God of prophecy, music and healing. He made the sun rise by pulling it with his chariot. He can also see into the future and created the Oracle of Delphi. He helped the Trojans during the war by killing Achilles. Achilles was made immortal when he was dipped in the River Styx by his mother Thetis, however she held him by his heel so it didn't go in. This was his one weak point and Apollo shot him there with an arrow killing him. That is why a weakness is called an Achilles' Heel.

Artemis was the Goddess of the hunt and the daughter of Zeus and Leto. Apollo, her twin, was jealous when she started hunting with the giant Orion. One day heasked her to prove her skill at archery. He put a target far out to sea and asked her to hit it. She did butwhen she saw the target she realized that it was Orion's head. Zeus then put him in the sky and he became constellation of Orion.

Ares was the God of war and the son of Zeus and Hera. Ares carried a bloodstained spear and his thrown was covered in human skin. In one story he was chained into a jar by the Aloadae, two giants called Otus and Ephialtes, for 13 months. The giants' stepmother told Hermes what had happened and he went to save him and Artemis tricked the giants into killing eachother.

Athena was the Goddess of crafts and the patron God of Athens. When Zeus, her father, was married to the pregnant Metis, her mother, he heard a prophecy saying that all of Metis' children would be more powerful than their father so he ate her. After some time he got a headache so Hephaestus hit open his head with an axe and Athena came out, fully armed.

Hephaestus was the God of fire and blacksmiths and the son of Zeus and Hera. He was lame because he was thrown off mount Olympus. This either happened when Hera threw him off after seeing how ugly he was or when Zeus threw him off after Hephaestus stopped a fight between his parents. He made the palaces and armour of the Gods as well as the first woman, Pandora.

H ermes was the messenger of the Gods. He was the son of Zeus and a mountain nymph. He brings messages from the Gods to the humans and also guides dead mortals to the Underworld. He lent Perseus the winged sandals and helmet of invisibility on his quest to kill Medusa. He was the father of: Pan, Hermaphroditus, Priapus, Tyche, Abderus and Autolycus.

Oracles

Ancient Greeks went to see oracles when they needed advice. The prophecies they gave were often cryptic however and easy to be misinterpreted.

The most famous oracle was Pythia the oracle of Apollo at Delphi. Apollo could see into the future so people asked him for advice. He got tired of it so he magically created an oracle to advise people for him, which he put into a temple in Delphi. He forbade his oracle from giving a yes or no answer so it had to give a truthful statement instead so it could be hard to understand. The oracle at Delphi would only give prophecies on the seventh day of each month as seven was the number most associated with Apollo so not many people could get advice from her.

Education

School wasn't compulsory in Ancient Greece, but most children still went. Boys started going to school when they were seven, but those from poorer families only stayed for 3 or 4 years. Richer pupils stayed as long as ten years. Some girls also went to school, but in different ones to the boys.

There were three types of teacher: the grammatistes (Who taught reading, writing, arithmatic and literature), the paidotribes (Who taught wrestling, boxing and gymnastics) and the kitharistes (Who taught music, but mainly just singing and playing the lyre).

When boys were 18 they had to spend two years doing military training, but after this they sometimes went to do higher education. The Academy (A philosophy school founded by Plato) and The Lyceum (A school founded by Aristotle) were two of the first Ancient Greek universities.

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What did the Ancient Greeks do in their spare time?

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In Ancient Greece plays were normally only performed in festivals, and each play would only be performed once. Plays would compete against eachother, and at the end of the festival they would be voted first, second and third. The plays performed were either tragedies, comedies or satires.

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by Uriel

This might bring you good information about Ancient Greek
food

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What did the ancient Greeks eat? I'm asked this question a lot, and I always seem to learn something new when I answer it.

I love doing research about ancient people and their foods. It's cool to think that Plato or Aristotle might also have enjoyed what I may be eating now. Some foods, like pasteli, have undoubtedly been around a long time, but we may never know for sure about others unless they happen to require ingredients we know the ancient Greeks just didn't have access to.

Imagine going your whole life without ever eating a tomato.

So what foods were available to the ancient Greeks? How and what did they eat? They ate like us. They had three meals a day. They woke and ate breakfast, they broke from work at midday for lunch, then they ended the day with dinner and perhaps a little dessert.

Breakfasts of the Ancient Greeks

Most ancient Greeks had the same thing for breakfast: bread dipped in wine. The bread was made from barley, the main source of all breads in ancient times. It was probably hard, so the wine would soften it up and make it easier to eat. Sure, they could have used water, but where's the fun in that?

The Greeks also ate something called a teganites (τηγανίτης), which would have resembled a pancake. These were made with wheat flour, olive oil, honey and curdled milk. They were usually topped with honey or cheese.

Lunchtime for the Greeks

They had more of that bread and wine!

What a surprise! But they were drinking a bit more of the wine. Lunch was considered a midday snack, so it was common for the Greeks to dine on relatively light things like figs, salted fish, cheeses, olives and more bread.

Time for Dinner

Dinner was and still is the most important meal of the day in Greece.

In ancient times, it was when everyone would gather with friends and perhaps discuss things like philosophy or maybe just daily events. Note that I said "friends," not "family." Men and women normally ate separately. If a family had slaves, they would serve the men dinner first, then the women, then themselves. If the family didn't have slaves, the women of the house served the men first, then they ate themselves when the men were done.

Dinner was when most of the foods were consumed. The ancient Greeks would eat eggs from quail and hens, fish, legumes, olives, cheeses, breads, figs and any vegetables they could grow. They might include arugula, asparagus, cabbage, carrots and cucumbers. Meat was reserved for the wealthy.

About That Wine

Wine was the main drink of the ancient Greeks, other than water. Fetching the water was a daily task for the women of the house.

The Greeks drank wine at all meals and during the day. We know they made red, white, rose and port wines, the main areas of production being Thasos, Lesbos and Chios. But the ancient Greeks didn't drink their wine straight. It was considered barbaric to do so. All wine was cut with water. The Greeks drank for the pleasure of the beverage, not with the intention of getting drunk.

They also drank kykeon (κυκεών), a combination of barley gruel, water (or wine), herbs and goat cheese in an almost shake-like consistency.

Top It All Off With Dessert

Raw sugar was unknown to the ancient Greeks, so honey was the main sweetener. Cheeses, figs or olives drizzled with honey provided a typical ending to an evening meal.

The Spartans

A lot of people wonder what the Spartans ate. Frankly, their diet was terrible. The Spartans were trained warriors, but their food left a lot to be desired. They ate something called melas zomos (μέλας ζωμός) - black soup in English. It was made by boiling some pigs' legs, blood, salt and vinegar. Yum.

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Eat Like an Ancient Greek -- Learn About Their Meals

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What did the ancient Greeks eat? I'm asked this question a lot, and I always seem to learn something new when I answer it. I love doing research about ancient people and their foods. It's cool to think that Plato or Aristotle might also have enjoyed what I may be eating now.

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Lots of good information about food here

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The Greek diet was very healthy. Food in Ancient Greece consisted of grains, wheat, barley, fruit, vegetables, breads, and cake.

The Ancient Greeks grew olives, grapes, figs and wheat and kept goats, for milk and cheese. They ate lots of bread, beans and olives.

In the Summer months there were plenty of fresh fruit and vegetables to eat and in the winter they ate dried fruit and food they had stored like apples and lentils. As most of the Greeks lived very near the sea, they also ate a lot of fish, squid and shellfish.

fish

The soil by the sea was not so rich as on the plains so the Greeks used irrigation and crop rotation to keep the soil relatively fertile.

In some of the larger Greek city-states, meat could be purchased in cook shops. Meat was rarely eaten as the Greeks felt that just killing and eating a domesticated animal (like goats) was wrong. The Greeks would often sacrifice the meat to the gods first and then might eat some of the meat.

Meat

The Greeks loved their wine which was made from the grapes they grew.

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The Greek diet was very healthy. Food in Ancient Greece consisted of grains, wheat, barley, fruit, vegetables, breads, and cake. The Ancient Greeks grew olives, grapes, figs and wheat and kept goats, for milk and cheese. They ate lots of bread, beans and olives.