History of France between 43000 BC - 701 BC
Stone tools indicate that early humans were present in France at least 1.57 million years ago. The Grotte du Vallonnet near Menton contained simple stone tools dating to 1 million to 1.05 million years BC. Cave sites were exploited for habitation, but the hunter-gatherers of the Palaeolithic era also possibly built shelters such as those identified in connection with Acheulean tools at Grotte du Lazaret and Terra Amata near Nice in France. Excavations at Terra Amata found traces of the earliest known domestication of fire in Europe, from 400,000 BC.
The Neanderthals, the earliest human species to occupy Europe, are thought to have arrived there around 300,000 BC, but seem to have died out by about by 30,000 BC, presumably unable to compete with modern humans during a period of cold weather. The earliest modern humans – Cro-Magnons – were present in Europe by 43,000 years ago during a long interglacial period of particularly mild climate, when Europe was relatively warm, and food was plentiful. When they arrived in Europe, they brought with them sculpture, engraving, painting, body ornamentation, music and the painstaking decoration of utilitarian objects. Some of the oldest works of art in the world, such as the cave paintings at Lascaux in southern France, are datable to shortly after this migration.
The Neolithic period lasted in northern Europe for approximately 3,000 years (c. 4500 BC–1700 BC). It is characterised by the so-called Neolithic Revolution, a transitional period that included the adoption of agriculture, the development of tools and pottery, and the growth of larger, more complex settlements. Many European Neolithic groups share basic characteristics, such as living in small-scale family-based communities, subsisting on domestic plants and animals supplemented with the collection of wild plant foods and with hunting, and producing hand-made pottery. Archeological sites in France include artifacts from the Linear Pottery culture (c. 5500-4500 BC), the Rössen culture (c. 4500—4000 BC), and the Chasséen culture (4,500 - 3,500 BC), the name given to the late Neolithic pre-Beaker culture that spread throughout the plains and plateaux of France, including the Seine basin and the upper Loire valleys.
It is most likely from the Neolithic that date the megalithic (large stone) monuments, such as the dolmens, menhirs, stone circles and chamber tombs, found throughout France, the largest selection of which are in the Brittany and Auvergne regions. The most famous of these are the Carnac stones (c. 3300 BC, but may date to as old as 4500 BC) and the stones at Saint-Sulpice-de-Faleyrens.
The early Bronze Age archeological cultures in France include the transitional Beaker culture (c. 2800–1900 BC), the Tumulus culture (c. 1600-1200 BC) and Urnfield culture (c. 1300-800 BC). Bronze Age sites in Brittany are believed to have grown out of Beaker roots, with some Wessex culture and Unetice culture influence. Some scholars think that the Urnfield culture represents an origin for the Celts as a distinct cultural branch of the Indo-European family. This culture was preeminent in central Europe during the late Bronze Age; the Urnfield period saw a dramatic increase in population in the region, probably due to innovations in technology and agricultural practices.
The Church of Saint Demetrius, or Hagios Demetrios, is the main sanctuary dedicated to Saint Demetrius, the patron saint of Thessaloniki. It is part of the site Palaeochristian and Byzantine Monuments of Thessaloniki on the list of World Heritage Sites by UNESCO since 1988.
The first church on the spot was constructed in the early 4th century AD, replacing a Roman bath. A century later, a prefect named Leontios replaced the small oratory with a larger, three-aisled basilica. Repeatedly gutted by fires, the church eventually was reconstructed as a five-aisled basilica in 629–634. This was the surviving form of the church much as it is today. The most important shrine in the city, it was probably larger than the local cathedral. The historic location of the latter is now unknown.
The church had an unusual shrine called the ciborium, a hexagonal, roofed structure at one side of the nave. It was made of or covered with silver. The structure had doors and inside was a couch or bed. Unusually, it did not hold any physical relics of the saint. The ciborium seems to have been a symbolic tomb. It was rebuilt at least once.
The basilica is famous for six extant mosaic panels, dated to the period between the latest reconstruction and the inauguration of the Byzantine Iconoclasm in 730. These mosaics depict St. Demetrius with officials responsible for the restoration of the church (called the founders, ktetors) and with children. An inscription below one of the images glorifies heaven for saving the people of Thessalonica from a pagan Slavic raid in 615.
Thessaloniki became part of the Ottoman Empire in 1430. About 60 years later, during the reign of Bayezid II, the church was converted into a mosque, known as the Kasımiye Camii after the local Ottoman mayor, Cezeri Kasım Pasha. The symbolic tomb however was kept open for Christian veneration. Other magnificent mosaics, recorded as covering the church interior, were lost either during the four centuries when it functioned as a mosque (1493–1912) or in the Great Thessaloniki Fire of 1917 that destroyed much of the city. It also destroyed the roof and upper walls of the church. Black-and-white photographs and good watercolour versions give an idea of the early Byzantine craftsmanship lost during the fire.
Following the Great Fire of 1917, it took decades to restore the church. Tombstones from the city"s Jewish cemetery - destroyed by the Greek and Nazi German authorities - were used as building materials in these restoration efforts in the 1940s. Archeological excavations conducted in the 1930s and 1940s revealed interesting artifacts that may be seen in a museum situated inside the church"s crypt. The excavations also uncovered the ruins of a Roman bath, where St. Demetrius was said to have been held prisoner and executed. A Roman well was also discovered. Scholars believe this is where soldiers dropped the body of St. Demetrius after his execution. After restoration, the church was reconsecrated in 1949.