In classical times, wind was in some cases understood to be a god, or as being under the influence of a god; it was understood by some to be a phenomenon liable to prediction and/or explanation as a natural (often regarded as seismic) phenomenon. Wind was important for navigation, agriculture and town planning, as well as managing health and disease.Wind, and both its beneficial and destructive powers, features importantly in the earliest Greek texts. Individual winds are themselves gods, or associated with gods. The epic poets offer names for several specific winds: Boreas (the north wind; Op. 505–518), Notus (south), and Zephyrus (west) are described by Hesiod as sons of Astraeus and Eos (Theog. 378–380; see also 869–880), while a fourth wind, Eurus, also features in the Homeric poems (Od. 5.295); other, unnamed winds are also mentioned. Such conceptions of wind pervaded Graeco-Roman popular culture. Aristotle refers to painters’ depictions of wind (Mete.
Guy D. Middleton
Around 1200 bce, the Mycenaean palace centres of mainland Greece and Crete were destroyed along with, presumably, the states they governed; key aspects of palatial culture that had developed over the preceding two centuries, such as writing and administration, were lost or rejected. Although there was rebuilding at some sites, such as Tiryns, the style was different from the preceding age, which suggests an ideological shift and likely a weakening of central authority. Elsewhere, in Messenia, there was no rebuilding at Pylos palace, and the landscape appears depopulated. Many explanations for the collapse have been proposed, from migration and climate change to plague and shifts in trade; the continued disagreement over what happened and why demonstrates the difficulty of arriving at an unambiguous conclusion from the available evidence. Mycenaean culture continued for more than a century after the collapse, but the features associated with palaces and kings disappeared.The collapse.