Greek History

This chapter is concerned with writing, language, and traditional poetry, that is, the non-archaeological evidence pertaining to the Early Iron Age in Greece and the eastern Mediterranean. Nevertheless, it seems appropriate to begin with an object, the so-called Opheltas obelos (Figure 7.4), a late eleventh-or early tenth-century BCE bronze spit inscribed with the Arcado-Cypriot genitive form of the proper name Opheltas (o-pe-leta-u), which was discovered in a chamber tomb (Kouklia-Skales Tomb 49) at Palaeopaphos, Cyprus, in 1979. I see this object as emblematic of the concerns of the present chapter and not only because it is the only early Iron Age document at our disposal whose language is Greek. 1 To begin with, the Opheltas obelos is a representative of the Bronze Age tradition of syllabic writing in the only part of the Greek world where this tradition continued into the Archaic and Classical periods. Second, it testifies to the fact that the Arcadian dialect, to which the earlier Mycenaean and the later Cypriot dialects are closely related, was present on Cyprus already at the beginning of the Iron Age. Third, the evidence it provides is directly relevant to the issue of the Early Iron Age migrations that transformed the ethnic and political map of the eastern Mediterranean. Finally, it is suggestive of Greek epic tradition, for "Opheltas" is a heroic name, encountered both in Homer and elsewhere in traditional sources. 2 Let us then take a closer look at the interrelated issues embodied in the Opheltas obelos.

Many of us have read the story by the great Greek Historian Homer about the Trojan War and the destruction of Troy. The main character in the two books by Homer named "The Iliad" and "The Odyssey" is a Warrior King named Odysseus. He is the man who brought down Troy with his innovative idea of building a wooden horse to appease the Trojans so they could bring the horse inside the impenetrable walls of Troy and destroy it. After ten years of unsuccessfully sieging Troy, the plan worked and Troy was destroyed. The aftermath of the defeat of Troy brought about a multitude of Exoduses in which the Israelite/Hebrew Exodus was just one of more than a dozen Ethnic groups of peoples who had to flee their homelands as the collapse of several long standing civilizations came to an abrupt end. It was the end of the Bronze Age and the beginning of the Iron Age. After Troy was sacked, Odysseus and his warriors from Crete, decided to sail with nine ships and attack Egypt. The Egyptians called them "The Peleset" and they would become the future Philistines on the coast of Canaan. Homer tells us that Odysseus and his men were soundly defeated when they arrived at Egypt at "The River of Egypt" and it forced their leader Odysseus to surrender to Pharaoh. We also have the story of Ramesses III's attack by the Peleset upon the Nile River which was memorialized on the walls at Medinet Habu how the Egyptian Naval forces completely defeated these Aegean Peleset Sea Peoples. Upon the walls at Medinet Habu is depicted how the Peleset warriors were either slaughtered or rounded up and forced into submission. They are seen bound together in groups of five or more. However, there is just one particular stone monument within the Medinet Habu complex that displays the particular event of their leader bowing the knee to Pharaoh Ramesses III and being spared the execution by the Khopesh blade. Tying all three of these stories by Homer, Ramesses III and the stone stela leads us to the only conclusion of the identity of the man-This is Odysseus who is the man memorialized in the stone stela!

Alexander the Great is said to have encountered sea monsters during his campaigns. Credit: Johann Bayer / Public domain / Wikimedia Commons As one of the most famous figures in human history, it comes as little surprise that the life of Alexander the Great is tied to several legends of mythic proportions, of which several concern the conqueror's encounters with sea monsters. Alexander's armies traversed much of the known ancient world, leaving their native Macedon far behind them. Over the course of their long campaigns, they encountered many strange sights, some of which may have inspired later myths and legends. At least two historians, from the ancient and medieval periods, described Alexander the Great and his encounters with sea monsters. The first was Diodorus Sciulus, a Greek historian of the 1st century BC and the Arab scholar Ibn Khaldun of the 14th century AD. The sea creature at the siege of Tyre, 332 BC In 323 BC, the intrepid Macedonian king laid siege to Tyre, a well-fortified Phoenician citystate on the coast of the Mediterranean. The city was extremely difficult to penetrate because it was located on an island and was defended by high walls that came right up to the sea. Nevertheless, it was necessary to capture Tyre to deny the Persians access to a strategically important naval base. Thus, Alexander ordered his engineers to prepare artillery pieces and siege works for an assault on the city.

Η μελέτη του σχεδιασμού του χώρου αποτελεί γόνιμο έδαφος για την διερεύνηση της κοινωνικής, πολιτισμικής, παραγωγικής εξέλιξης ενός τόπου. Η εμπειρία  του μετασχηματισμού μιας περιοχής μέσω των γενικών ή τοπικών πολεοδομικών και χωροταξικών σχεδιασμών μας δείχνει το μοντέλο της χωρικής ανάπτυξης της περιοχής μελέτης.
  Αντικείμενο της ανά χείρας έρευνας είναι η διερεύνηση των ευνοϊκών ή των περιοριστικών παραγόντων, που προσεγγίζουν το σχεδιασμό με όρους αειφορίας. Πιο συγκεκριμένα επιλέχθηκε ως περίπτωση μελέτης ο ορεινός όγκος του Ολύμπου με τους οικισμούς που συναντάμε στις υπώρειες περιοχές του. Θα προσπαθήσουμε να διερευνήσουμε πως αλληλοεπιδρά η προστασία του φυσικού και πολιτισμικού κάλλους του Ολύμπου με την ένταση της τουριστικής ανάπτυξης στις παράκτιες περιοχές της Π.Ε Πιερίας, αλλά και τις κείμενες διατάξεις που χρησιμοποιούν την πράσινη ανάπτυξη και την αειφορεία με σκοπό την αναπτυξιακή πολιτική. Γεννιέται αυτόματα το κρίσιμο ζήτημα για το αν ο σχεδιασμός του χώρου αποτελεί εργαλείο για την ξεπέραση οικονομικών εμποδίων ή λαμβάνεται υπόψιν η κοινωνική διάστασή του.

Trois outrageantes imitations du portrait de Louis XIV jeune à Arches-Charleville pendant la Fronde CORRESPONDANCES 80 Éric BERNARD, Simon BERTAUD, Thibault CARDON Oboles rares ou inédites du comté d'Anjou (x e -xiii e siècles) 86 Simon BERTAUD Un petit dépôt de deniers immobilisés de Melle découvert en fouille à Talmont-Saint-Hilaire (Vendée) SOCIÉTÉ 92 Compte rendu de la séance du 07 février 2026

Este ensayo propone una genealogía conceptual de la relación entre humanidad, tecnología y producción de sentido a partir de la evolución histórica de la idea de machina. Desde el deus ex machina del teatro griego hasta la inteligencia artificial contemporánea, el texto examina cómo distintas épocas imaginaron dispositivos capaces de intervenir allí donde las capacidades humanas encontraban sus límites. La hipótesis central sostiene que la inteligencia artificial representa una transformación radical respecto de las formas previas de la machina: ya no actúa como una instancia externa que resuelve conflictos, sino como un sistema que recibe, procesa y amplifica aquello que los seres humanos depositan en ella.

El recorrido articula tradiciones filosóficas y culturales diversas. A través del pensamiento clásico, la escolástica medieval, el dualismo cartesiano, las críticas de Gilbert Ryle y las nociones deleuzianas de máquinas deseantes, el ensayo reconstruye los intentos históricos por responder una pregunta persistente: qué impulsa realmente la acción humana. La inteligencia artificial es presentada como la más reciente estación de esa búsqueda, una machina novissima que no sustituye la voluntad humana ni resuelve sus dilemas, sino que los devuelve reorganizados y potenciados.

Frente a las narrativas contemporáneas que presentan a la IA como amenaza existencial o como promesa de salvación, el texto propone una interpretación alternativa. La IA no aparece como sujeto autónomo ni como entidad dotada de propósito propio, sino como un espejo amplificador que refleja, magnifica y ocasionalmente distorsiona los contenidos que recibe. Su capacidad transformadora no proviene de una inteligencia independiente, sino de la interacción entre los sistemas técnicos y las proyecciones humanas que los alimentan.

Desde esta perspectiva, el problema central deja de ser tecnológico para convertirse en una cuestión ética, política y antropológica. La pregunta relevante ya no es qué hará la inteligencia artificial con la humanidad, sino qué está dispuesta la humanidad a colocar en el altar de esta nueva machina. La IA amplifica conocimiento, creatividad, prejuicios, deseos, miedos y formas de poder con la misma indiferencia operativa.

El ensayo concluye que la inteligencia artificial no constituye una instancia de redención ni de destrucción automática. Su función histórica es más compleja y menos épica: actuar como un dispositivo de devolución aumentada que obliga a la humanidad a confrontar, bajo nuevas escalas y velocidades, aquello que ya estaba presente en sí misma.

Palabras clave: inteligencia artificial, filosofía de la tecnología, deus ex machina, antropología filosófica, amplificación tecnológica, modernidad, ética de la IA, genealogía conceptual, subjetividad, pensamiento contemporáneo.

Ankara, tarih boyunca farklı medeniyetlerin izlerini taşıyan, derinlikli bir hoşgörü iklimine ev sahipliği yapmış kadim bir şehirdir. 1916 yılı, yalnızca bir savaşın değil, aynı zamanda bir imparatorluğun çözülüşünün de ağır gölgesini taşımaktaydı. I. Dünya Savaşı’nın yakıcı atmosferi, cephelerden uzakta kalan şehirleri bile derinden sarsıyor, Anadolu’nun kadim yerleşimlerinden biri olan Ankara da bu sarsıntıdan payını alıyordu. Henüz küçük bir Orta Anadolu kasabası görünümünde olan şehir, yüzyıllar boyunca Müslüman, Ermeni, Rum ve Yahudi topluluklarının bir arada yaşadığı, ticaretin ve zanaatın çok kültürlü bir yapı içinde geliştiği bir merkezdi. Ancak bu kırılgan denge, savaş yıllarının getirdiği ekonomik buhran, güvenlik endişeleri ve toplumsal gerilimlerle giderek zayıflamaktaydı.

Smith on Armenian Genetic Isolation and the Nuances of Micro-Mutations, Demographic Bottlenecks, and Phrygian-Bryges Admixture **Abstract** In their seminal work, Dr. Chris Tyler-Smith and colleagues presented evidence suggesting that the Armenian population experienced a period of profound genetic isolation starting roughly 4,000 years ago, corresponding with the collapse of the Bronze Age civilizations. While their model provides a compelling framework for looking at long-term regional continuity, it heavily relies on a broad-stroke sampling methodology that potentially obscures crucial micro-demographic nuances. This response presents a multi-faceted critique of the absolute isolation hypothesis by integrating contemporary consumer genetic data, ethnohistorical migrations (such as the Rábaköz and Budapest Armenian diaspora communities), geoclimatic micro-mutations, the catastrophic demographic bottleneck of the 1915 Genocide, and the archaeogenetic potential of the ancient Phrygian-Bryges populations.

Xenophon's Cyropaedia is a work deeply invested in the power of example, presenting the life of Cyrus the Great as a case study in leadership (cf. 1.1-6). Composing this fictionalized biography for a fourth-century Greek-speaking audience, Xenophon's choice of a Persian monarch as his exemplary subject highlights the work's innately multicultural nature, and draws attention to the ways in which the Hellenic author is adapting Persian characters and setting to appeal to a Greek readership. Building upon scholarship concerning the Cyropaedia's exemplary and intercultural dynamics, this paper is primarily engaged with the text's exemplum-driven mode of storytelling and attempt to "bridge the gap" between foreign source material and Greek cultural conventions, and approaches these issues from the standpoint of current cultural memory studies.

Μετά την κατάληψη της Ελλάδας από τις δυνάμεις του Άξονα, ο Ελληνικός Βασιλικός Στόλος δεν έπαυσε να πολεμά. Ακολούθησε αρχικά την κυβέρνηση στην Κρήτη και, μετά την πτώση της, έφθασε στην Αλεξάνδρεια της Αιγύπτου, όπου εντάχθηκε στον συμμαχικό ναυτικό αγώνα στην Ανατολική Μεσόγειο. Η παρουσία του εκεί είχε μεγάλη στρατιωτική και ηθική σημασία: η Ελλάδα, παρά την Κατοχή, διατηρούσε ένοπλη παρουσία στο πλευρό των Βρετανών και των Συμμάχων.

Η απελευθέρωση της Θεσσαλονίκης στις 26 Οκτωβρίου 1912 ανήκει στα γεγονότα που αποκτούν εύκολα επετειακό και συγκινησιακό χαρακτήρα. Η σύμπτωση της παράδοσης της πόλης με την εορτή του Αγίου Δημητρίου, η είσοδος του ελληνικού στρατού, οι ελληνικές σημαίες που υψώθηκαν σε λίγες ώρες και οι περιγραφές της χαράς του ελληνικού πληθυσμού προσφέρουν μια ισχυρή εικόνα εθνικής δικαίωσης. Ωστόσο, πίσω από τη συγκίνηση υπήρχε ένα σύνθετο πολιτικό και στρατιωτικό πρόβλημα: η ελληνική κατοχή έπρεπε να μετατραπεί αμέσως σε αναγνωρίσιμο τετελεσμένο, πριν η παρουσία των Βουλγάρων συμμάχων δημιουργήσει ανταγωνιστικές αξιώσεις πάνω στην πόλη.

This essay explores how Sephardi Jews from Thessaloniki, Greece, harnessed racial and gendered discourses to secure scarce resources, particularly immigration permits to Mandatory Palestine during the 1930s. Leaders of the Yishuv viewed their bodies as robust and well-suited for maritime labour, aligning with Zionist ideals of conquering the sea and cultivating the land. Salonican Jews capitalized on these perceptions to advance the migration of impoverished workers to Palestine. By examining archival materials and memoirs, the essay delves into the intersection of race, labour, and masculinity, revealing how Sephardi men reshaped Jewish identity within the Mediterranean landscape and Zionist ambitions.

En «“Que retiemble en sus centros la tierra”: reflexiones sobre violencia y estética», Mario Morales Domínguez analiza la relación entre violencia, arte y poder a partir de la desaparición de los 43 estudiantes de Ayotzinapa y de la acción performática realizada por el colectivo Cráter Invertido. El autor sostiene que la violencia no es un fenómeno excepcional, sino una dimensión constitutiva de la vida, presente tanto en la creación como en la destrucción. A partir de las ideas de Spinoza, Freud, Nietzsche, Benjamin y Didi-Huberman, argumenta que el problema no consiste en erradicar la violencia, sino en orientarla hacia formas creativas capaces de cuestionar el orden establecido. Asimismo, distingue entre una estetización de la violencia que la normaliza y la vuelve espectáculo, y otra que la transforma en una práctica crítica y de sensibilización. Finalmente, plantea que el arte puede funcionar como espacio de resistencia y subversión, reabriendo posibilidades de creación frente a las formas institucionalizadas del poder y la violencia. (Resumen generado por IA, aprobado por el autor)

The “Ἀρχαῖος Ναός” of Asklepios on the South Slope of the Athenian Akropolis: A New Temple Re-Discovered in Athens

The Athenian Asklepieion lies at the South Slope of Akropolis next to the Theatre of Dionysos Eleuthereus and on the terrace above the Stoa of Eumenes II. It is presently believed that the sanctuary had only one temple; the one dated to 300 BC that lies next to the Doric Stoa.

In my paper, I will present all the evidence of yet another temple together with a reconstruction of its third Classical construction phase, where all its main architectural elements are preserved. Architect Michaelis Lefantzis and I have worked on a reconstruction of this small temple with five construction phases dated to 418/17 BC to the Roman Imperial period (Construction Phases IV and V).

A meticulous analysis of all the blocks placed at what was former believed to be an altar (βωμός) and all the other architectural blocks related to this monument, which are today spread out in the sanctuary, has resulted in this unexpected discovery. Instead of finding a whole altar, we found the remains of the first temple of the sanctuary. This temple is also depicted on the so-called Telemachos Monument, that carries an extensive inscription describing the beginning of the history of the sanctuary from the founding in 420/19-412/11 BC.

The temple is also mentioned in an inscription dated to 51/50 BC as “ἀρχαῖος ναός” (old temple) together with the Hellenistic temple which is simply called “ναός” (temple) in the inscription. This inscription gives the final evidence that the Athenian Asklepieion had two temples form at least 300 BC.

The intersection between archive theory and digital technologies has generated more than technical innovations—it has challenged our assumptions about what archives are and do. Projects such as The Walt Whitman Archive, The Shelley-Godwin Archive, the Samuel Beckett Digital Manuscript Project, and the Digitale Faustedition demonstrate a new understanding of the archive's role in literary studies. These initiatives raise a critical question: Should we understand digital archives as reproductions of physical collections, or as entities with their own distinct logic? This paper attempts to answer this question, based on the experience gained from the project Solomos’ Digital Archive. Solomos' holographs are the most authoritative source for his incomplete works. Responding to one of the most important challenges of Modern Greek Philology, Linos Politis proposed ―and in 1964 carried out― the photographic reproduction and diplomatic transcription of the manuscripts. Today, some sixty years later, the digital edition being implemented at the Aristotle University of Thessaloniki is part of that longstanding editing tradition and at the same time follows contemporary developments in the field of digital scholarly editions. We discuss the challenges posed by the very concept of the literary archive in the digital condition, which often approximates that of an edition, as it consists not only of digital surrogates and their metadata but also of encoded transcriptions based on editorial decisions (according to the TEI standard); the work of encoding and annotating the transcribed text is what allows for multiple forms of textual representation (diplomatic, critical, genetic, reading) and for textual analysis via methods of distant reading.

## The Motifs of Baskets and Wooden Crates in Ancient Architecture The motifs of the basket and the wooden crate are crucial because they directly reflect the architectural practices and available materials of their respective eras. ### Mesopotamia and the Basket(Housing) Motif It is important to clarify that Sargon's legend was written in the 7th century B.C., thus, the legend can focus on some other bastards called Sargon, like Sargon II. The timeline is not verified in an absolute way, and it is now possible to drew some analogues with the other migration legends from the civil wars of the ruler classes from some other legends. In ancient Mesopotamia (such as Sumer), stone and timber were extremely scarce. Instead, builders relied heavily on the abundant alluvial clay, mud, and reeds. * The **basket** became a powerful symbol of construction. It represents the woven reed structures and the literal baskets used to carry mud and bricks to build monumental structures like ziggurats. * Historical figures like **Sargon II** (rather than Sargon I/the Great) frequently used the motif of the builder-king carrying a basket of earth on his head. In this context, the basket symbolizes the foundation of a house, a hut, and the state itself, highlighting a society literally shaped by mud and reeds.

Pausanias mentions what can be interpreted as mystery cults in connection with three deities in the Argive plain – Demeter, Dionysus and Hera. The stories connected to these deities show them arriving at and departing from specific places in the landscapes of the region, going through periods of suffering or disappearance. My aim in this paper is to try to show how these cults were embedded in the traditions of local myths and connected to central sanctuaries of the polis of Argos, not opposed to or presenting an alternative to the polis religion, but as a natural part of it.

Una lettura della quinta raccolta di Antonio Rossi, nella quale, a partire dall'interpretazione di alcuni testi esemplari, vengono delineati i contorni di un universo poetico in cui prevale la dimensione visiva e il nascondimento dei referenti immediati, invece di rappresentare un ostacolo, rappresenta un modo per intensificare lo sguardo  e per sottrarre gli oggetti del mondo all'utilitarismo e alla fungibilità. Dietro la coltre di mistero che avvolge i testi di Rossi si indovina un universo famigliare in cui le cose della vita quotidiana, i paesaggi delle periferie urbane, le presenze sfuggenti di alcuni animali si impongono allo sguardo e indicano, forse, un “oltre” percorribile.

West Africa and especially Sierra Leone, Nigeria and Ghana have been a place of migration for the Greeks since the late 19th century. Initially it was a few risk-taking European pioneers and later people from Greece and Cyprus who emigrated, mainly after the 1950s.
The migration of the Greeks to West Africa resulted from the political and social conditions that existed in the wider south-eastern Mediterranean, and the consequences of the strategy of the European colonial powers in West Africa. The endeavours of various European powers to broaden their sphere of influence in Africa so as to exploit the maximum physical space led to trade and infrastructure development. Greeks, who emigrated to the British and French colonies in West Africa, took advantage of these conditions and became the protagonists of the economic development of the country. The Greeks have been active in every aspect of the economic and social life of the country up to the present day.

Plovdiv, today located within the borders of Bulgaria, was conquered by Lala Şahin Pasha in 1363 and became one of the sanjaks of the Edirne Province. The Orthodox community of the city consisted of Greeks, Bulgarians and a small number of Serbians. Following the conquest of Istanbul, when the Patriarch of Istanbul became the spiritual leader of the Orthodox community, the Orthodox Christians of the region were also linked to the Ecumenical Patriarchiate of Constantinople. Greeks who made their wealth by engaging in trade and crafts in Plovdiv, had a greater effect on the Bulgarian populace as a result of this situation. In this regard, the Greek bourgeoisie arose early in Plovdiv and ensured the number of schools offering education in their own language opened and was supported. The Greeks attempted to preserve their presence in the city as the Bulgarians became more aware of their national identity, and the quantity of these schools increased. However, the anti-Greek riots that broke out in the city ultimately determined what would happen to these institutions and the Greek population in Plovdiv. With the help of Greek and Bulgarian sources, the main goal of this study is evaluate the fate of the Greek schools that formerly existed in Plovdiv.

Conheça mais do trabalho em: https://www.youtube.com/@FiloFlix Resumo Este artigo reconstrói e confronta criticamente duas respostas antigas a uma só questão de fundo: como o ser humano se forma para o bem? A hipótese central é que Platão e Aristóteles, longe de oferecerem teorias rivais sobre o mesmo objeto no mesmo plano, respondem à questão da formação humana em níveis distintos-Platão investiga primariamente as condições de possibilidade do conhecimento do bem; Aristóteles, a gênese das disposições morais estáveis-, e que é precisamente essa assimetria de plano que torna o confronto filosoficamente fecundo, fazendo com que cada modelo ilumine o ponto cego do outro. Metodologicamente, o estudo combina análise textual de fontes primárias-o Mênon, o Fédon, o Fedro e a República VII, de Platão; a Ética a Nicômaco, a Ética a Eudemo, a Política VIII, os Analíticos Posteriores II.19 e a Metafísica I.1, de Aristóteles; e as Memoráveis e a Anábase, de Xenofonte-com verificação direta do texto grego segundo as edições da Oxford Classical Texts e cotejo com a bibliografia secundária contemporânea. Defende-se que a ἀνάμνησις (reminiscência) platônica não é teoria da memorização, mas dispositivo que resolve o paradoxo da investigação do Mênon, fundamenta-se ontologicamente no argumento da deficiência do Fédon e culmina, na República, na concepção da educação como περιαγωγή (conversão da alma inteira); ao passo que o ἔθος (hábito) aristotélico não é condicionamento mecânico, mas cultivo cognitivamente carregado de disposições, articulado a uma teoria da cidade como moldura educativa e à tese de que o caráter deve ser previamente preparado pelo hábito sob boas leis para que o discurso racional seja eficaz. O artigo conclui que o modelo aristotélico prevalece em economia de pressupostos, mas que a investida platônica sobre a origem da medida normativa-de onde vem o critério que distingue o bom hábito do mau?-permanece um aguilhão que o apelo aristotélico à cidade desloca sem dissolver.

During their high-stakes meeting in Beijing this week, Chinese President Xi Jinping reportedly asked US President Donald Trump if the two countries could overcome the "Thucydides trap". This phrase, popularised by contemporary US political scientist Graham Allison in the early 2010s, is used to describe how two countries can drift toward war when an existing superpower feels anxious about an emerging one. Allison had China and the SHARE বাংলা

A new observation into Homer's music and musicality demands a reassessment of norms and trends and pedagogy, not just in Homeric Studies but in the modern approaches to classical texts. One cannot any longer ignore accentuation in ancient Greek and Latin verse under the spurious concept of 'quantitative metre'. In particular, the perennial problem of allusion in Homer takes on new dimensions when the phenomenon of musical resonance is brought to bear, together with a focus on the audience's point of contact in performance: the rhapsode wielding a staff, a soloist without a musical instrument or dancers, who appears to be prompted by his script to a distinctive form of stagecraft.

The Odyssey's two scenes involving the helpful demi-goddesses Leukothea and Eidothea are linked by proximity and a number of narrative similarities; they may have arisen from a common source, one generally assumed to be folkloric. Two episodes from the Sanskrit Mahábhárata involving similar aquatic helper figures (Ulúpí the Nágí, and Vargá the crocodile/celestial nymph) shed light on the Graeco-Aryan origins of the Homeric goddesses, and offer insight into the evolutionary processes of both epic traditions.

The Teeling Head Incident: Cholera Threat, European Diplomacy and Ottoman Sovereignty Öz Bu makale, 1883-1884 Mısır kolera salgınının tetiklediği sağlık krizinin, Osmanlı İmparatorluğu'nun liman ve boğazlarındaki karantina rejimini nasıl çok taraflı bir diplomatik gerilime dönüştürdüğünü incelemektedir. İstanbul'daki Uluslararası Sıhhi Kurul (International Sanitary Council) her ne kadar teknik bir halk sağlığı organı görünümü sunsa da, kısa sürede Büyük Güçler'in rekabet alanına evrilmiş ve sağlık düzenlemelerinin uluslararası hukuk, ticaret serbestisi ve egemenlik mücadelesiyle iç içe geçtiği bir siyasal arenaya dönüşmüştür. Çalışmanın odağında, Britanya bandıralı Teeling Head gemisinin karantina uygulanmaksızın Çanakkale ve İstanbul Boğazlarından transit geçişine dair İngiliz talepleri yer almaktadır; bu talepler, karantina uygulamalarının yalnızca tıbbi bir tedbir değil, aynı zamanda imparatorluklar arası güç gösterisi olduğunu ifşa etmiştir. Makale, Britanya'nın karantina sürelerini kısaltma ve seyrüsefer serbestisini güvenceye alma yönündeki çabalarını, Fransa liderliğindeki statükocu bloğun direnciyle karşılaştırmalı bir çerçevede ele almaktadır. Almanya ve Rusya'nın Britanya'yla aynı paralelde değişim yanlısı pozisyon alması, kurul içinde oluşan ikili kutuplaşmayı pekiştirmiştir. Küçük Avrupa devletleri Belçika, Hollanda ve İsveç-Norveç başlangıçta çekimser kalmışsa da, Londra'nın çok yönlü diplomatik baskıları sonucunda zamanla reform çizgisine yaklaşmıştır. Arşiv kaynakları (FO 424/139) Britanya'nın yalnızca epidemiyolojik raporları değil, başkentler nezdindeki diplomatik notalar, ikili anlaşma vaatleri ve ekonomik ayrıcalık önerilerini de kullandığını göstermektedir. Osmanlı Devleti ise, kendi egemenlik sahasında faaliyet gösteren uluslararası kurula karşı belirgin bir karşı strateji geliştirememiş; II. Abdülhamid'in "karantina gevşetilmemeli" talimatına karşın, kurul kararlarında mevcut düzenin devamı yönünde tavrını ortaya koymuştur. İç bürokrasiözellikle Harbiye Nezareti ve Telgraf Dairesi-yüksek maliyetler, haberleşme gecikmeleri ve lojistik aksaklıklar nedeniyle reformlara sıcak baksa da, bu talepler uluslararası müzakere masasına güçlü biçimde taşınamamıştır. Teeling Head Krizi, geç Osmanlı döneminde karantina uygulamalarının egemenlik, dış müdahale ve uluslararası denetim ekseninde nasıl siyasileştiğini; teknik görünen karantina protokollerinin, Büyük Güçler'in nüfuz mücadelesinde stratejik bir koz hâline geldiğini ortaya koyan özgün bir vaka analizi sunmaktadır.

Este escrito es diseñado mediante una intuición que hace muchos años tenía. Este escrito es un medio de desahogo mental. Hablaremos de la tragedia no solamente como un asunto artístico que tiene su origen en la civilización griega, sino como la estructura misma del mundo, esto es: del universo. Veremos la muerte, la espina que funda la desesperación: la cizaña como estructura del universo mismo. Para finalmente describir

Ο μέσος μορφωμένος Έλληνας γνωρίζει ελάχιστα ή καθόλου για τις μάχες των Ελλήνων της Σικελίας με τους Καρχηδόνιους, τις ήττες αλλά και τις νίκες των ελληνικών στρατών στο νησί και στην Καρχηδόνα. Πολλοί από τους Έλληνες αναγνώστες ιστορικών βιβλίων αγνοούν την πάλη δημοκρατικών, ολιγαρχικών, και τυραννικών καθεστώτων στις ελληνικές Πόλεις της Αρχαίας Σικελίας αλλά και τις λεπτομέρειες για την πολιτική και στρατιωτική δράση κυρίως των τυράννων των Συρακουσών, Διονυσίου Α’, Διονυσίου Β’, Αγαθοκλή, και Ιέρωνα Β’, αλλά και τον ρόλο του Κορίνθιου στρατηγού Τιμολέοντα στα πολιτικά και στρατιωτικά τεκταινόμενα στην Σικελία του Δ’ αιώνα π.Χ. Γενικώς, η ελληνική Αρχαία Σικελία του Δ’ και του Γ’ αιώνα π.Χ. είναι βυθισμένη στην ομίχλη της ιστορικής γνώσεως των σημερινών Ελλήνων. Ίσως διότι οι Έλληνες νικήθηκαν τελικά από τους Καρχηδόνιους αλλά και από τους Ρωμαίους και στην Ιταλία και στην Σικελία.

‘Justice on tour: The annual ‘visits’ of the Venetian counsellors to Ithaca (ca. 1583–1797)’ in Bruno Crevato-Selvaggi ed., City and Countryside: Places, Landscapes and Architectures in the Stato da Mar — Proceedings of the 13th International Congress ‘Venice and its Stato da Mar’ (2026), pp. 87–123

Abstract: This chapter presents a discussion of aspects of Euripides’ character Theonoe in his tragedy Helen, in which he uses a version of the myth in which Helen does not go to Troy; rather, an image (eidōlon) takes her place in accordance with a plan by Hera. This deceit is characterized as just by the Egyptian prophetess Theonoe, who, in judging the destinies of Helen and Menelaus, plays a role that can be seen, as scholars have pointed out, as analogous to that of the goddess Athena in Aeschylus’ Eumenides. Here, I discuss the analogies between the goddess and the prophetess as well as the use of persuasion, aligned with that of gnōmē and euboulia, to investigate Euripides’ seeming presentation of a female character whose anti-metaphysical premises are consistent with her moral principles of dikē and kleos. Previous scholars’ analyses of these issues seem to me incomplete, and I contribute to the discussion by considering Plato’s Euripidean affirmations about justice (a subject analyzed by Sansone 1996) and the goddess Peitho’s address to the kouros in Parmenides (Mourelatos 2008). My exploration of these three perspectives in the light of recent scholarly studies of these authors provides a basis for my argument that Euripides’ ideas in this play serve as a turning point in presenting the themes of the nature of the gods and of knowledge, in particular through the characterization of Theonoe in this still polemical “new Helen.”

ISBN (print) 978-3-98572-169-6
ISBN (online) 978-3-98572-170-2

Το προσωπικό αρχείο του διευθυντή Τύπου στην Ελληνική πρεσβεία στο Παρίσι Σπύρου Φωκά-Κοσμετάτου, στενού συνεργάτη του Ιωάννη Μεταξά, ρίπτει “φως στα παρασκήνια” των μηχανισμών για την παλινόρθωση της μοναρχίας (1935) και αποκαλύπτει τις μεθόδους παρακολούθησης των Ελλήνων πολιτικών στη Γαλλία από τη βασιλο-μεταξική δικτατορία (1936-1940).
Αποκαλύπτεται άγνωστη φιλομοναρχική οργάνωση με κέντρα οδηγιών την Αθήνα και το Παρίσι. Μεγάλες προσωπικότητες της εποχής, Έλληνες και ξένοι, εμπλέκονται στις διεργασίες αυτής της οργάνωσης, όπως προκύπτει από τη δημοσιευόμενη αλληλογραφία
Και μετά την 4η Αυγούστου (1936) αποκαλύψεις για τις δραστηριότητες των εξόριστων Ελλήνων πολιτικών στη Γαλλία: Πλαστήρας, Βενιζέλοι, Περ. Αργυρόπουλος, Αγ. Σλήμαν.
- Οι μηχανισμοί της Δικτατορίας: κατασκόπευση του Πλαστήρα στη Νίκαια και στο Παρίσι•
- Ψευδώνυμα και κωδικοί κατασκόπων και κατασκοπευομένων.
- Η θέση του γαλλικού τύπου απέναντι στη Δικτατορία.

Η παρούσα ανακοίνωση αφορά ζητήματα της κριτικής έκδοσης στη μεταγραφή για πιάνο-τέσσερα χέρια από τον Μίκη Θεοδωράκη του γνωστού ορχηστρικού του έργου Το Πανηγύρι της Ασή-Γωνιάς (1946). Για τον σκοπό της κριτικής έκδοσης μελετήθηκαν αρχικά το πλαίσιο και η εποχή σύνθεσης του έργου, οι επιρροές και οι προθέσεις του συνθέτη. Ακολούθησαν οι υπάρχουσες πηγές χειρογράφων, με έμφαση στην πρώτη εκδοχή της ορχηστρικής παρτιτούρας, η οποία ήταν καθοριστική καθώς παρείχε πληροφορίες οι οποίες δεν περιλαμβάνονταν στην πιανιστική εκδοχή: λεκτικές ενδείξεις του συνθέτη, προτεινόμενη διάρκεια, ζητήματα αγωγικής. Οι δύο πηγές τέθηκαν σε διαρκή σύγκριση ώστε να επιλυθούν θέματα δυναμικών, επαναλήψεων, αντιστοιχίας μέτρων, άρθρωσης, επαλήθευσης νοτών κ.ά. Στην τελική εκδοχή της κριτικής έκδοσης όλες οι προσθήκες ή αλλαγές πραγματοποιήθηκαν με προσεκτική μελέτη όλης της έκτασης του έργου, μέτρου προς μέτρο, ώστε να υπάρχει συνέπεια και να μη γίνουν παρεμβάσεις που θα αλλοίωναν πιθανές προθέσεις του συνθέτη. Πρόκειται για ένα έργο που αντανακλά την προσπάθεια του συνθέτη να συμπεριλάβει ρυθμικά στοιχεία από τους λαϊκούς χορούς, μελωδικά στοιχεία από το παραδοσιακό τραγούδι ακολουθώντας μια μορφή μονομερούς σουίτας όπου τα χορευτικά της μέρη διαδέχονται το ένα το άλλο και παίζονται χωρίς διακοπή. Τέλος, πρόκειται για ένα έργο σημαδιακό για την μουσική του εξέλιξη, όπως ο ίδιος ομολογεί.

This paper explores and compares smoking advertisements and anti-smoking and anti-cancer messages in Australia's migrant press, particularly newspapers, from 1930 to 1960. It investigates the ways in which smoking was promoted to migrant communities through their newspapers, contrasts this with the increasing prevalence of anti-smoking and broader anti-cancer messages, and explores whether there were any shifts in advertising and in anti-smoking messages following the growing research linking smoking and cancer (particularly lung cancer) from 1950. These messages were ultimately tied to this growing research, as well as the various Australian state and national anti-cancer campaign committees which emphasised early diagnosis and swift treatment as the best method to combat a range of cancers. Yet the Australian authorities, although finally acknowledging the dangers of cigarette smoking, rejected any government intervention other than providing the medical reports to the public. Greek-language newspapers (notably To Ethnico Vema) form an important case study; however, other foreign-language and migrant community papers were also consulted, including Italian, Jewish, and French.

In the first and third book of his Histories, Thucydides deals with Aetolia, a region in the remote northwest of Greece. Thus, the historian shapes ethnic otherness attributing practices of an archaic past to a people considered to live on the edge of civilization. During the Athenian expedition against Aetolia in 426 bc, the invaders' prejudices prove wrong, and the remote 'half-barbarians' succeed, as the inherent dynamic of the war, κίνησις, changed their way of life. As the Histories continue, for the Athenian general Demosthenes as well as for Thucydides' readers, the expedition to Aetolia retrospectively functions as a lesson of cultural learning, which turns out to be only partially successful.

This document was disclosed by the Greek Ministry of Foreign Affairs on October 24, 2013. It was the only case when Athens, intentionally or not, openly showed that behind its policy towards Macedonia stood the USA. The comment made by the Greeks was full of lies, subterfuge and fabricated accusations against Macedonia, in a word -offensive, but when the telegram was analyzed, many things become clearer. It radiated enormous American dissatisfaction with the creation of the modern Macedonian state, which they had to accept. It is clearly seen that they could not prevent the formation of the new Republic, but that the USA, just like Bulgaria and Greece, continued to ignore the fact that ethnic Macedonians lived in Macedonia. The telegram precisely claims that there is no "Macedonian nation" or "Macedonian national consciousness". This sheds a whole new light on the presence of the American major at ASNOM, because the position of the State Department, which followed, is clear enough. The question remains open whether that position has changed in the meantime, generally and in essence, or, although covertly, has remained a key element of American policy towards Macedonia? The way they have treated the Macedonian people after the collapse of Yugoslavia absolutely confirms the lasting value of the telegram. The fact is that after the acceptance of our constitutional name, in November 2004, in order to prevent the referendum that would have prevented the Albanianization of parts of the country with the new administrative division from succeeding, the United States publicly spoke of the "Macedonian people" and the like, but this looked more like a formal and manipulative use, than a fundamental change in the 1944 positions. In fact, only four years later, in 2008, Washington clarified that they had temporarily recognized our constitutional name and that they would be the first to use the new name, which would have to be agreed with

Ενότητα 8: Οικονομικές πολιτικές του κράτους: Σταθεροποιητική πολιτική (δημοσιονομική και νομισματική), εισοδηματική πολιτική, κοινωνική πολιτική, αναπτυξιακή πολιτική, πολιτική αντιμετώπισης της φτώχειας, πολιτική ανταγωνισμού και δημόσιες επιχειρήσεις. Τα οικονομικά της προσφοράς.

Thinking - in historiographical terms - in the early modern maritime history of the Mediterranean and in that of the Ottoman Mediterranean (or in its sphere of influence) several studies come to mind, penned by Fernand Braudel, Colin Imber, Colin Heyhood or Daniel Panzac to name only benchmark pioneering works. Subsequently, other relevant contributions appeared, namely the ones of Nicolas Vatin and Gilles Veinstein, Emrah Safah Gürkan, Tobias Graf, Anne Brogini, Daniel Herzenshon, Wolfgang Kaiser,Tuncay Zorlu,Rhoads Murphy, Férenc Toth, Guillaume Calafat, Emilio Sola, Hayri Gökşin Özkoray, İdris Bostan, Bruno Cianci, Nöel Malcom, Joshua White, etc. Edited by Dejanirah Couto, Feza Günergun and Maria Pia Pedani, the proceedings (57 articles) of the 1st IAMS Congress held in Istanbul in 2013 were published by Pîrî Reis University in 2014 (Seapower, Technology and Trade. Studies in Ottoman Maritime History). It allowed to sweep a number of case-studies in the fields of political, socioeconomic and technological history related to maritime history, as well as to nautical archeology of the Eastern Mediterranean and the Red Sea.