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Κρυονέρι (Μισιριού)
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Mitato (the word means «cheese dairy» in the Cretan dialect) is the central village of a community of five small villages, the other four being Chonos, Xerolimni, Krioneri or Misiryou (perhaps derived from the Latin missir: gentleman or lord, or Misr: Egypt) and Vrisidio or Magassa. The road to these villages passes through Roussa Ekklisia. Prehistoric tombs were found at Langos in the Mitato district, and on the summit of the hill Modi (539m) which also belongs to the community. Mitato Mitato Mitato An open-air peak sanctuary was excavated in 1971. This had not been plundered and many votive offerings were found, including a lot of bronze votive knives. Traces of a building were also located. Nowadays, because of the high mountain climate (590m above see level), fewer and fewer people live permanently in these villages; most of the former inhabitants spend the greater part of the year in Palekastro or Sitia Mitato Mitato From the book "Sitia", N.Papadakis, Arcaeologist,1983
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Mitato (the word means «cheese dairy» in the Cretan dialect) is the central village of a community of five small villages, the other four being Chonos, Xerolimni, Krioneri or Misiryou (perhaps derived from the Latin missir: gentleman or lord, or Misr: Egypt) and Vrisidio or Magassa. The road to these villages passes through Roussa Ekklisia. Prehistoric tombs were found at Langos in the Mitato district, and on the summit of the hill Modi (539m) which also belongs to the community. Mitato Mitato Mitato An open-air peak sanctuary was excavated in 1971. This had not been plundered and many votive offerings were found, including a lot of bronze votive knives. Traces of a building were also located. Nowadays, because of the high mountain climate (590m above see level), fewer and fewer people live permanently in these villages; most of the former inhabitants spend the greater part of the year in Palekastro or Sitia Mitato Mitato From the book "Sitia", N.Papadakis, Arcaeologist,1983
Analysis of votives from a sanctuary site near Roussa Ekklesia village in east Crete, Lassithi prefecture, sheds valuable light on archaic, classical, and Hellenistic cult practices. Part 1 of this study, (an excerpt is the present article), presents a large collection of terracotta plaques and figurines from the sanctuary (ca. 630–450 B.C.E.).
Part 2, to appear in a forthcoming issue of the AJA, will deal with a mostly later assemblage of lamps and pottery (ca. 500–150). These assemblages span a critical period in Cretan religious history and mark a transition from an orientalizing to a classical form of worship. Discussion here focuses on the art historical and religious significance of the terracotta plaques and figurines as well as the political dimensions of cult. The iconography of the plaques hints at male rite of passage ceremonies at a simple spring sanctuary of a goddess charged with natural fertility and human growth. She is depicted in the seventh century as a frontal nude crowned by a polos, an assimilation of a Near Eastern type. It is argued that Roussa Ekklesia functioned as a territorial marker for the state of Praisos, with the beginning of cult activity coinciding with the rise of this polis as a regional power. This study also examines the impact of representational styles as constituents of civic and ethnic identity.
One aim of this study-article is to establish preliminary chronologies for local lamps based on shape, decoration, and other stylistic features. Another aim is to track religious history: this assemblage documents a transition from an archaic to a classical form of worship. Whereas symbolic offerings with representational imagery are the chief manifestations of cult in the Archaic period, Classical and Hellenistic worshipers at Roussa Ekklesia left utilitarian objects, hinting at a wider range of sanctuary activities. These collective rituals featured light at nocturnal ceremonies and libation offerings to a goddess charged with natural and human fertility.
Η σπηλαιοκαταβόθρα Νταντουλά βρίσκεται στο οροπέδιο της Σητείας και σε υψόμετρο 557 μέτρα.
Το συνολικό της βάθος ειναι -260 μέτρα και καταλήγει σε σιφόνι.
Την εξερεύνηση και την χαρτογράφηση της καταβόθρας πραγματοποίησε η Γαλλική σπηλαιολογική ομάδα L.U.C SPELEOLOGIE το 1999.
Οι Γάλλοι σπηλαιολόγοι της έδωσαν την ονομασία Maxime πολύ πιθανόν λόγω του μεγάλου βάθους της.
Μέχρι σήμερα παραμένει το βαθύτερο σπήλαιο στην περιοχή του Οροπεδίου της Σητείας.
Κύριο χαρακτηριστικό της καταβόθρας είναι ο αξιόλογος στολισμός της που συναντά κανείς στο εσωτερικό της!
Επίσης είναι μια πολύ καθαρή καταβόθρα, χωρίς λάσπες και με άνετη κίνηση χωρίς ιδιαίτερα στενά σημεία.
Οι ντόπιοι την γνωρίζουν με την ονομασία Νταντουλά λόγω του παρακείμενου υψώματος με την ίδια ονομασία.
Ο Χώνος είναι ένα από τα σχεδόν εγκαταλελειμμένα χωριά της ορεινής ζώνης που διασώζει την τοπική αρχιτεκτονική με τα πετρόκτιστα, ξηρολιθικά κτίσματα.
Mitato (the word means «cheese dairy» in the Cretan dialect) is the central village of a community of five small villages, the other four being Chonos, Xerolimni, Krioneri or Misiryou (perhaps derived from the Latin missir: gentleman or lord, or Misr: Egypt) and Vrisidio or Magassa. The road to these villages passes through Roussa Ekklisia. Prehistoric tombs were found at Langos in the Mitato district, and on the summit of the hill Modi (539m) which also belongs to the community. Mitato Mitato Mitato An open-air peak sanctuary was excavated in 1971. This had not been plundered and many votive offerings were found, including a lot of bronze votive knives. Traces of a building were also located. Nowadays, because of the high mountain climate (590m above see level), fewer and fewer people live permanently in these villages; most of the former inhabitants spend the greater part of the year in Palekastro or Sitia Mitato Mitato From the book "Sitia", N.Papadakis, Arcaeologist,1983
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