Corinth

This paper discusses the most controversial subject of sex within a spiritual setting, as the holy yoke presented itself among fertility cults of ancient pagan cultures. It presents a fine treatment of the subject with findings rarely traced in modern scholarship.

In this educational lesson plan, students will learn about a recent environmental struggle in Greece to prevent diseases caused by the water from affecting the population of a small village in the 19th-20th centuries.  The conflict between American archaeologists and the modern village of Ancient Corinth to provide a clean water source was a major environmental concern in the area which is heavily used for agricultural purposes to this day.

The much shorter Archaiologikon Deltion for the single year of 2005 invariably offers far fewer reports on the work of the Archaeological Service than the four-year volume with which we were presented last year. This, in itself, is no bad thing, although the geographical and chronological balance generated by such a large dataset is notable by its absence. This unevenness is, as ever, partially offset by the publication of fieldwork, although certain areas maintain a far more visible archaeological presence than others. This is particularly true for the northeastern Peloponnese, which has, in recent years, been the recipient of an almost unparalleled focus of both research and rescue excavation; a fact reflected in the significant contribution made to this year's report by the edited proceedings of the conference The Corinthia and the Northeast Peloponnese: Topography and History from Prehistoric Times until the End of Antiquity (Kissas and Niemeier 2013). A total of 56 individual papers provide details on sites that range in date from the Neolithic to the Byzantine period. A great strength of this collection lies in the contribution of so many current and former staff of the Archaeological Service, and, of the numerous papers that engage directly or indirectly with the archaeology of the Archaic to Roman period, several are discussed in greater depth in the course of this report. A complementary Hesperia supplement detailing the current state of prehistoric and historic research on the Corinthian Isthmus is due to appear before the end of the year (Gebhard and Gregory forthcoming), as is a study of material from Henry Robinson's 1961–1962 excavation in the North Cemetery (Slane forthcoming). The study of religious practice during the Classical period benefits from the publication of the first volume of material from excavations conducted by the Canadian Institute in Greece between 1994 and 2001 in the Sanctuary of Athena at Stymphalos (Schaus 2014a), while the consolidation of synthetic regional studies and individual site reports within Villae Rusticae: Family and Market-oriented Farms in Greece under Roman Rule (Rizakis and Touratsoglou 2013) will no doubt ensure that it becomes a standard text for the study of the rural economy of Roman Greece (see Stewart, this volume).

“Knowledge Puffs Up, but Love Builds Up” (1 Cor 8,1b)
Paul’s Rule of Community Life According to 1 Cor 8,1 – 11,1

Summary: The present paper focuses on the problem of eidōlothyta in 1 Cor 8:1 – 11:1. The author starts with a brief study of the socio-religious background of the issue debated in Corinth. The next step is the rhetorical analysis of the Pauline discourse in 1 Cor 8:1 – 11:1 divided into exordium (8:1-3), propositio (8:1b), argumentatio (8:4-13; 9; 10:1-22) and peroratio (10:23 – 11:1). In the thesis put forward by the apostle, love is given the status of the main component of community life (1 Cor 8:1b). In the name of love the “strong” in Corinth should give up their rights to participate in public meals at pagan temples (1 Cor 8,4-13). This way their “weak” brothers will not be tempted to turn back to idolatry. In 1 Cor 9 Paul presents himself as an example of self-denying love: for the sake of the Gospel he sacrificed his apostolic right to be maintained by the community. Finally, in 1 Cor 10:1-22 Paul interweaves the arguments based on the history of Israel in the desert and on the liturgical symbols to warn the “knowledgeable” that their self-assurance and lack of love can bring them to serving daemons, resulting ultimately in their destruction. In the last paragraph, the author exposes the three characteristics of Christian love as envisaged by Paul: it imitates Jesus, it shows concern for the community upbuilding, and it educates to mature freedom.   

Keywords: eidōlothyta, 1 Cor 8:1 – 11:1, rhetorical analysis, Christian love, community, freedom
Słowa klucze: eidōlothyta, 1 Kor 8,1 – 11,1, analiza retoryczna, miłość chrześcijańska, wspólnota, wolność

Amphiaraos-Krater: vol. 1, 1996, 609.
Arkesilas-Maler: vol. 2, 1997, 8.
Astarita-Krater: vol. 2, 1997, 117.
Caeretaner Hydrien: vol. 2, 1997, 907 f.
Chalkidische Vasenmalerei:: vol. 2, 1997, 1088 f.
Chares (5): vol. 2, 1997, 1099.
Chigi-Maler: vol. 2, 1997, 1120.
Dodwell-Maler: vol. 3, 1997, 726 f.
Eurytios-Krater: vol. 4, 1998, 306.
Gamedes: vol. 4, 1998, 776.
Inschriften-Maler: vol. 5, 1998, 836 f.
Jagd-Maler: vol. 5, 1998, 1017 f.
Kavalkade-Maler: vol. 6, 1999, 370 f.
Korinthische Vasenmalerei: vol. 6, 1999, 738–742.
Lakonische Vasenmalerei: vol. 6, 1999, 1074 f.
Paris-Maler: vol. 9, 2000, 336.
Phineus-Maler: vol. 9, 2000, 903.
Pontische Vasenmalerei: vol. 10, 2001, 138 f.
Protokorinthische Vasenmalerei: vol. 10, 2001, 464 f.
Pseudochalkidische Vasenmalerei: vol. 10, 2001, 516 f.
Schwarzfigurige Vasenmalerei II: vol. 11, 2001, 276–281.
Therikles: vol. 12, 2002, 411 f.
Timonidas: vol. 12, 2002, 594.
Tityos-Maler: vol. 12, 2002, 635.
Tydeus-Maler: vol. 12, 2002, 939 f.

Im Zentrum steht die Neuerwerbung des "Bacchanale" von Lovis Corinth, das hinsichtlich seiner spezifischen Antikenreption und im Kontext weiterer Werke des Künstlers sowie des einige Jahre älteren Arnold Böcklin betrachtet wird.
Ausgehend von den Bacchusfesten im alten Romn verliert das Bacchanal auch in der Neuzeit nicht an Anziehungskraft. Besonderen Auftrieb erhielt das Thema 1872 durch Friedrich Nietzsches Buch „Die Geburt der Tragödie aus dem Geiste der Musik“. Wie unterschiedlich die Zugänge allein im ausgehenden 19. Jahrhundert sein konnten, zeigt ein Vergleich der dionysischen Motive bei Böcklin und Corinth: Als Ausdruck der Sinnesfeindlichkeit seiner Zeit personifizieren Böcklins hybride Figuren Einsamkeit und unerfüllte Sehnsucht. Lovis Corinth dagegen stellt der Einsamkeit der Faune die Gemeinschaft gegenüber, der Distanz der Liebenden eine fröhlich-erotische Stimmung und der unerfüllten Sehnsucht eine gelöste Komik. Er zeigt sich hier als der „Anti-Böcklin“ und knüpft viel eindeutiger als sein älterer Schweizer Malerkollege an antike Vorstellungen an.

The present article offers a concise comparison between the Vatican Council’s and Saint Paul’s teaching on marriage. Starting with the constitutions Gaudium et spes and Lumen gentium, the author demonstrates the council’s personalist approach to the marriage partnership understood as both spiritual and physical community of life characterized by equality between man and woman. The marriage transcends the purely natural order being established by the Creator himself and guarded by his laws. The Council stresses its indissolubility and sacramental character which reflects the love of Christ toward the Church and involves the grace that consecrates the spouses and enables them to fulfill their parental obligations. In the next part, the author shows how the teaching of Saint Paul in 1 Cor 7 prepares the ground for the council’s theology of marriage. The point of departure are the problems which the Christian marriages face in Corinth and which are quite similar to the contemporary challenges. Paul, referring to the command of the Lord, promotes the indissolubility of the Christian marriage (7,10-11) and its personalist character, imposing mutual and equal obligations on men and women (1 Cor 7,3-6). In 1 Cor 7 one can spot the emerging sacramental theology of marriage. The apostle differentiates it from the pagan marriages (1 Cor 7,12-16) and describes as stipulated “in the Lord” (1 Cor 7,39). The purpose of marriage is the mutual sanctification of the spouses and their offspring (1 Cor 7,12-14). The sacramental vision of marriage emerging in Cor 7 will be further elaborated by the Pauline school in Eph 5,21-33.


Keywords: Vatican Council, Gaudium et spes, Lumen gentium, marriage, celibacy, sacrament, indissolubility, saint Paul, 1 Cor 7

Η παρούσα μονογραφία, καρπός εικοσαετούς επιτόπιας έρευνας, φιλοδοξεί ν’ αναδείξει –μέσα από την πολιτισμική χαρτογράφηση περιοχών της Ελλάδας–  όψεις και αναπαραστάσεις της μουσικής και του χορού ως διαδικασίες, που οδηγούν σε ΠΟΛΙΤΙΣΜΙΚΕΣ ΜΕΤΑΒΑΣΕΙΣ και ΜΕΤΑ-ΤΑΥΤΟΤΗΤΕΣ, στο πρόσφατο παρελθόν και στο σήμερα. Οι γεω-πολιτισμικές περιοχές (περιπτώσεις μελέτης) θεωρούνται αντιπροσωπευτικές της τοπο-γεωγραφίας, της δισυπόστατης γεωγραφικής ταυτότητας της χώρας (νησιωτική και στεριανή Ελλάδα), της ανθρωπο-γεωγραφίας (εθνοτοπικές, εθνοπολιτισμικές και εθνοτικές ομάδες, όπως Αρβανίτες Μοριά, Σαρακατσάνοι, Αλβανόφωνοι Ηπείρου), όπως και της μουσικής & χορευτικής ποικιλότητας, προσφέροντας έτσι μια εντός συνόρων διαπολιτισμική προσέγγιση του λαϊκού μουσικού πολιτισμού της Ελλάδας. 
Στην παρούσα μελέτη αναδεικνύεται, επίσης, η λειτουργία της μουσικής και του χορού στο πολιτισμικό συγκείμενο, όπως και οι πολιτισμικές πρακτικές στο πλαίσιο των (ανα)παραστάσεων της εκάστοτε τοπικής λαϊκής παράδοσης με αναβίωση εθίμων και δρώμενων (π.χ. «Γιεμ» στο Σοφικό Κορινθίας, «Γιαρέντης» και «χορός της Τράτας» στην Περαχώρα Κορινθίας, «χορός με τις τζέντζερες στην Καρυά Λευκάδας), μέσα από τη διαμεσολάβηση των πολιτιστικών σωματείων, εθνικής και τοπικής εμβέλειας. (Πρωτοτυπία, επίσης, της μονογραφίας η κατάταξη των  πολιτιστικών σωματείων με βάση το ιδεολογικό και γεωγραφικό τους πλαίσιο.)
Με άλλα λόγια, με αφορμή και πέρα από την αναφορά σε χαρακτηριστικά, όπως ρυθμοί, κλίμακες, τροπικά συστήματα, όργανα, ρεπερτόριο, κουρδίσματα, τεχνικές κ.λπ., η θεωρητική αυτή μελέτη φωτίζει τον ρόλο της μουσικής (κυρίως) και του χορού (συνακολούθως), ως πολιτισμικών αγαθών στην εκάστοτε γεω-πολιτισμική περιοχή, και αναδεικνύει τις κοινωνικές, ιδεολογικές και πολιτικές (με την ευρεία έννοια) συνθήκες/ αίτιες δημιουργίας τους, όπως και μετάβασής τους: από το λαϊκό της υπαίθρου στο popular της πόλης, από το ανατολίτικο στο δυτικό(τροπο), από το εκκλησιαστικό στο κοσμικό στοιχείο, από το παραδοσιακό ύφος στο νεωτερικό, από την παραδοσιακή επιτέλεση στη διασκευή, από το local στο glocal, από το ιδιοτοπικό (particular), στο ethnic και το παγκόσμιο (world). Μετα-ταυτότητες, που αντανακλούν τη μετάβαση, την απεδαφοποίηση, την ετερο-τοπικότητα, την απο-πλαισίωση, τη νέα νοηματοδότηση της παράδοσης, του φολκόρ κι εντέλει της ίδιας της μουσικής και του χορού.
Οι βασικοί θεωρητικοί κι ερμηνευτικοί άξονες είναι: εκδυτικισμός, αστικοποίηση, πολιτισμικός και γλωσσικός ηγεμονισμός, (εθνική) πολιτιστική διαχείριση, πολυνησιωτικότητα, ετερο-τοπικότητα και μεταβατικότητα (οι δύο τελευταίοι όροι, μαζί με τους όρους εθνογραφίες μετάβασης και μετα-ταυτότητες αποτελούν νέα κατάθεση της γράφουσας στον χώρο των ανθρωπολογικών και λαογραφικών σπουδών). 
Όλο αυτό το εθνογραφικό υλικό και η εμπειρία ‘στο πεδίο’ οδήγησαν σ' έναν οδηγό κανόνων εθνογραφικής έρευνας, όπως επίσης και σε ένα σώμα με προτάσεις για πολιτιστική διαχείριση, τα οποία επίσης περιλαμβάνονται στη μελέτη.
Κοινό γνώρισμα των κειμένων, ότι η Εθνογραφία και η Εθνομουσικολογία συνομιλούν με την (πολιτισμική) Ιστορία, τη Λαογραφία, την Ανθρωπολογία και την Κοινωνιολογία, μέσα από αφηγήσεις, με χαρακτήρα ερμηνευτικό και κριτικό απ’ ό,τι «ημερολογίου» (όπως συχνά συμβαίνει σε εθνογραφικά κείμενα), χωρίς όμως, να λείπουν η αυτο-αναφορικότητα κι ο αναστοχασμός. 

This monograph, fruit of twenty years of fieldwork, aims to enhance, through a cultural mapping of regions of Greece, aspects and representations of its folk culture, in particular music and dance as processes leading to cultural transitions and meta-identities, in the recent past and the present. Its basic theoretical and interpretive axes are: Westernization / Europeanization, urbanization, cultural and linguistic hegemony, (national) cultural management, multi-insularity, localism, hetero-topicism and transitivity (the last two terms, together with cultural transitions and meta-identities, coined by the author, are neologisms in the disciplines of Anthropology and Folklore Studies).
The geo-cultural regions (case studies: Ionian Islands, North Aegean Islands, Epirus, Corinthia) are representative of the dualistic geographical identity of the country (island and mainland Greece), the human-geography (ethno-local, ethno-cultural and ethnic groups, such as Peloponnesian Arvanites, Sarakatsans, Albanian-speakers of Epirus), as well as of the diversity of music and dance, thus offering an intra-borders cross-cultural approach to the musical culture of Greece. Occasioned by and further to references to characteristics such as rhythms, scales, modality, instruments, tunings, techniques, repertoire, and so on, this theoretical study sheds light on the role of music (mainly) and dance (consequently) as cultural goods in each geo-cultural region, and enhances the social, ideological and political (in the widest sense) conditions/ causes of their creation, as well as of their cultural transition: from the folk of the rural environment to the popular of the city, from the eastern to the western(-style), from the ecclesiastical to the secular element, from the traditional style to the modern, from the traditional performance to the adaptation, from local to glocal, from particular to ethnic and world. So, from the Asia Minor karsilamades and manedes of the religious feasts (panegyria) we pass to waltz, tangos and polkas by the diseuses at the popular entertainment venues. From the kariotikos dance of Ikaria we pass to the de-territorialized ‘nisiotikos’ (generic ‘island dance’) in the nightspots of Athens. From the Italian-rooted Ionian kantada and the brass bands we pass to the harmonized ecclesiastical idiom of the Ionian Islands. From the traditional feast with bagpipe (tsambouna) and toumbi (drum) we pass to the modern festival with pop - folk band with keyboards and bouzouki in the North Aegean islands. From the folk songs we pass to the post-folk arrangements of folk songs (e.g. Klezmer Yunan, V.I.C., Μοde Plagal, etc.). Μeta-identities which reflect the transitivity, the de-territorialization, the hetero-topicism, the de-framing, the new signification of tradition, folklore and, in the end, music itself and dance.
Examined too are the cultural contextualization of music and dance, as well as the practices of each local folk tradition and culture in the framework of the revival of customs and rituals (e.g. ‘Yem’ at Sophiko in Corinthia, ‘Yarentis’ and ‘Trata dance’ at Perachora in Corinthia, ‘dance with the tencere [casserole]’ at Karya on Lefkas island), through the intermediation of cultural associations of national and local ambit. (Another original contribution of the monograph is the classification of cultural associations on the basis of their ideological and geographical scope.)
All this ethnographic material and experience ‘in situ’ led to a guide of standards for ethnographic research as well as to a body of suggestions for cultural management, also included in this study.
Common trait of the texts is that Ethnography and Ethnomusicology converse with (cultural) History, Folklore Studies, Sociology and Anthropology, through narratives which, despite the self-ethnographic substrate, are interpretive and critical in character rather than notes from the ‘daybook’ (as is often the case in ethnographic texts), but without this precluding self-reference, self-reflexivity and self-criticism.

From the very initial versions of the saga of the Argonauts, the figure of Medea-bearer of superior knowledge expressed in her exceptional intellect-seems to be just as much of a cultural hero as Jason. Actually, Medea was a mythical figure with great expressive potential who must have caught the attention of the rulers of Corinth, which since the mid-8 th century BC had been experiencing incessant growth in terms of urban planning as well as production and commerce. Indeed, this development, traditionally attributed to the political activities of the Bacchiad dynasty, also corresponded to their need to address their lack of a glorious local tradition highlighting Corinth's independent and prestigious ancestry already in mythical times. Therefore, the Bacchiad poet Eumelus, while composing an epic dedicated to the story of Corinth starting from its origins, traced the saga of the Argonauts and the character Medea back to Corinth, adapting it to local political needs. By moving beyond the hypothesis of the existence of a Corinthian ancestral tradition regarding Medea, which is thought to have originated from the presence of a primordial local divinity connected to the natural world, the aim of this paper is therefore to reconstruct the figure of this heroine as she was perceived and hence adapted within the cultural context of Corinth using an archaeological stratigraphic approach. All the available clues as to her presence on the Isthmus have been systemised in order to reconstruct the role and significance of this multi-faceted figure with great communication potential in relation to the construction of Corinthian identity during the early archaic period.
Sin dalle prime elaborazioni della saga argonautica, la figura di Medea sembra emergere al pari di Giasone quale eroina culturale, portatrice di una conoscenza superiore che si esprime in un intelletto eccezionale. Una figura mitica dal grande potenziale espressivo che deve aver attirato l'attenzione dei governanti di Corinto, sito che dalla metà dell'VIII sec. a.C. cresce in maniera incessante sia da un punto di vista urbanistico che produttivo e commerciale. A tale sviluppo, attribuito dalla tradizione all'attività politica della dinastia bacchiade, corrispose infatti l'esigenza di far fronte alla mancanza di una gloriosa tradizione locale che evidenziasse l'autonomia e il prestigio della stirpe corinzia già in epoca mitica. A tal fine Eumelo, nell'elaborazione di un'epopea dedicata alla storia di Corinto a partire dalle sue origini, avrebbe ricondotto alla terra corinzia la saga argonautica e il personaggio di Medea, riadattandoli alle esigenze politiche locali. Superando l'ipotesi dell'esistenza di un'ancestrale tradizione corinzia su Medea, che avrebbe avuto origine dalla presenza di una primordiale divinità locale connessa al mondo naturale, il presente contributo ha quindi lo scopo di ricostruire con un approccio stratigrafico la figura dell'eroina così come è stata percepita e quindi riadattata nel contesto culturale corinzio. Tutti gli indizi disponibili sulla sua presenza nell'area istmica sono così messi a sistema al fine di ricostruire ruolo e significato di una figura dalle molte sfaccettature.

Although archaeoichthyological studies from the Aegean Sea are increasing, the discovery of zooarchaeological remains linked to processed fish from the Classical and Roman Antiquity remains scarce. The earliest faunal material hitherto found in Greece comes from the so-called Punic Amphora Building at Corinth (dating mid-5th c. BC). The abundant fishbone remains found together with Punic transport amphoras have been interpreted as the evidence of considerable trade of tarichos between the West and the Eastern Greek cities as early as the 5th century BC (Zimmermann- Munn 2003). More western Punic amphorae found at Olympia and Athens, as well as some quotes in the Greek literary sources of the 5th c. BC confirm the magnitude of those trading links. The first publication of the archaeological assemblage at Corinth underlined the commercial role of the building, and the presence of the amphorae in the open backyard, but also in other contexts in the surroundings (Williams, 1978, 1979 an...

Analisi del VII Inno Omerico in rapporto con le tradizioni locali corinzie; il ruolo dei tirreni, la vicinanza al mito di Arione e il forte peso rivestito dal culto di Dioniso a Corinto alla fine del VII secolo fanno pensare che l'Inno fu composto a Corinto

During his second apostolic tour, Apostle St. Paul passed from Troas to Neapolis of Eastern Macedonia. This fact was crucial for the subsequent historical course and culture, not only of Greece, but also of Europe. From Neapolis, Paul visited the most important cities in Greece, preaching the Gospel and establishing Christian communities. Historical, religious, etc. knowledge of these cities of the 1st century, enables us to better understand both the epistles of St. Paul and some aspects of the works of the Apostolic Fathers. These cities are the Holy Land within the territory of Greece, in the sense that these are sites and cities that are referred to in the regular books of the New Testament and are related to persons mentioned therein.

Despite popular contemporary interpretations that attempt to disassociate head coverings from Paul’s letter, a proper exegetical examination and historical analysis will reveal that Paul was particularly concerned about women wearing a veil during public worship.  This article will demonstrate that First Corinthians 11:2-16 addressed women neglecting sexual modesty and shaming their family by discarding the appropriate head attire customary in first century Corinth.  The article will present the earliest church interpretations of the passage, both historical and literary contexts, and the poetic features that highlight Paul’s concern for sexual chastity.  In the end, Paul used First Corinthians 11:2-16 to clarify that women must avoid shameful appearances in church.  In order to avoid the same disgrace, modern women should observe current social decorum that promotes sexual propriety. Exegetical studies demonstrate that Paul was concerned about women honoring God and avoiding shameful appearances by maintaining sexual chastity.  Paul used the passage as a reminder for women to help men avoid lust and fornication through their appearance at church.  This best coincides with historical interpretations, the historical and social settings of first century Corinth, and relates to Paul’s larger themes involving sexual immorality and being a hindrance to the gospel.  The passage does not relate to gender roles, establishing a gender hierarchy, or providing guidelines for women’s hairstyles. The passage specifically treated the issue of covering the head with a veil, which directly related to the social implications of sexual immorality that caused a distraction during worship.  The failings of other interpretations stem from a neglect of the passage’s poetic devices.

Description:
An unparalleled assemblage of Archaic black-figure painted pinakes (plaques) was uncovered near Penteskouphia, a village west of ancient Corinth, over a century ago. The pinakes—represented by over 1,200 fragments—and their depictions of gods, warriors, animals, and the potters themselves, provide a uniquely rich source of information about Greek art, technology, and society. In this volume, the findspot of the pinakes is identified in a contribution by Ioulia Tzonou and James Herbst, and the assemblage as a whole is fully contextualized within the Archaic world. Then, by focusing specifically on the images of potters at work, the author illuminates the relationship between Corinthian and Athenian art, the technology used in ancient pottery production, and religious anxiety in the 6th century B.C. The first comprehensive register of all known Penteskouphia pinakes complements the well-illustrated discussion.

About the Author: Eleni Hasaki is Professor of Anthropology and Classics and the co-director of the Laboratory for Traditional Technology at the University of Arizona.

For ordering information and a sample book chapter, see
https://www.ascsa.edu.gr/publications/book/?i=9780876615539

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https://www.ascsa.edu.gr/publications/books/order-books

The research traces the history of the activities of the tyrants and of the major aristocratic families of Athens on the international level, from the end of the VII to the early V century B.C. Examined are both the private sphere, thus international initiatives and contacts of interpersonal and familial nature, and the public sphere, that is the conduction of the foreign policy and interstate diplomacy of Athens under the influence of the tyranny. The analysis centers upon the position and motives both of the tyrants as well as of each non-Athenian counterpart involved in the contacts: in this way a depiction the international alliance networks, areas of interest and centers of influence takes form, essentially providing a history a case in point for the international system of archaic age Greece.
In the most ancient tyrannical attempt by Cylon and later in the early activities of Peisistratus we may identify instances of the clash between Athens and Megara for control over the island of Salamis. The first attestations relative to Peisistratus reveal the network of international private contacts and initiatives that ensured his power in Athens; the tyranny of Peisistratus is attributed with a maritime strategy directed Athens towards control of the Cyclades and the Hellespont. After the death of his father in 528/7 B.C. Hippias was involved in the changes and hegemonic attempts that took place within the interstate regional system of Attica, Boeotia and Thessaly.
From the second last decade of the VI century B.C. hostility between the tyrant and the Athenian aristocracy came to a critical phase: then the respective personal alliance networks of the Peisistratids and of their opponents, the Alcmaeonids, were activated; in this context emerges the functional character of the traditional relations between the Alcmaeonids and the Panhellenic sanctuary of Delphi.
The research furthermore traces the history of the tyranny held in the Thracian Chersonese by the Athenian aristocratic family of the Philaids. Between these and the Peisistratid tyrants there was an interfamily agreement aimed at safekeeping the international strategic interests of Athens in accessing navigation of the Hellespont.
The final part of the chronological sequence examines the expansion of the Persian Empire in Europe that revolutionized the assents of international power: the Philaids reacted by assuming an anti-Persian policy; differently the Peisistratids gradually associated themselves to Persia.
The conclusions encourage contemplating the undetermined nature of the distinction between public and private sphere in the tyrants’ activities; a logn term historical perspective finally unlocks a discussion over the possibility of identifying phenomena of continuity binding the objectives pursued by the tyranny and the international strategic interests of democratic Athens in the following V century B.C.

Given the closure of universities, research centers and libraries for Covid 19, I decided to upload the complete pdf of the articles even if the publishing house had asked not to do it (or at least, to wait a few years). But we are in an emergency and I hope they will understand.

This article focuses on the exegesis of two words in 1 Corinthians 6:9- malakoi and arsenkoitai. Often translated as "homosexual" in English versions of the Bible [such as the New International Version], I argue that the terms would be more accurately translated as  "catamite" and "pederast," respectively.

The loose and inaccurate translation of malakoi and arsenkoitai should not be tolerated in the English Bible, any more than it should be used to persecute adult homosexuals who engage in legal and consenting relationships. Serious damage has been done by the careless interpretation of these words, attempting to inject a distinct social agenda into Paul’s actual message, which was to avoid sexual immorality like pederastic relationships, and to strive to remain in fellowship with one another so as to avoid unseemly and improper quibbles.

The paper reflects on the relationship between the respective oligarchies of Corinth and Argos and proposes a theory to explain the events that connected the two cities between 392 and 386 BC. The analysis, including the lead up to and consequences of the coups of Argos (418 BC) and Corinth (392 BC), starts with the Battle of Sepeia in (494 BC) to end with the cessation of oligarchical rule in both cities in 370 BC. With the context in place, the paper reviews the political rationale behind the isopoliteia between the Argives and Corinthians from a pragmatic, as opposed to ideological, standpoint.