Dissertations / Theses: 'Ancient Greece'

1

Topalidu, Maria. "Ancient Greece." Thesis, Видавництво СумДУ, 2010. http://essuir.sumdu.edu.ua/handle/123456789/7328.

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Hughes, Dennis D. "Human sacrifice in ancient Greece /." London [u.a.] : Routledge, 2000. http://www.loc.gov/catdir/enhancements/fy0648/90046761-d.html.

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3

Rangos, Spyridon. "Cults of Artemis in Ancient Greece." Thesis, University of Cambridge, 1996. https://www.repository.cam.ac.uk/handle/1810/244861.

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Artemis was a cruel and wild goddess. Her mythological apparatus was replete with blood and death. Her cults displayed awe-inspiring elements of primitivism. Together with Dionysus, to whom she is mythologically and ritually related, she presents a riddle for the student who tries to understand her place in the Greek pantheon. In accordance with the modern alertness to the dangers of oversimplification lurking behind sweeping general accounts, I have chosen six particular Artemisian cults in three places of mainland Greece (at Sparta, Athens and Patras) upon which to focus my attention. In the aetiological legends of their foundations the Spartan and Athenian cults share a common origin (located by ancient writers in the distant Black Sea), the supervising deity being identified as Artemis Taurike. They also display remarkable signs of remote antiquity or, as has been proposed, of an archaizing process. Cruel rituals and beliefs associated with primitive magic are conspicuous in these cults but also feature prominently in the two cults in Achaia. The cult of Artemis Ortheia is comprehensively studied. All the existing ancient evidence, both literary and archaeological, is taken into account in an attempt to give a unified picture of the goddess without neglecting the di versity of disperse elements. By contrast, in the exploration of the three Attic cults selectivity prevails. Here again the emphasis is on what was common among the rituals enacted and the aetiological myths of their foundation, but not all ancient testimonies are considered to be of equal value. Consequently some sources are omitted and others overlooked in the discussion, for the additional reason that the Attic cults have been satisfactorily explored in recent publications. From the aforementioned local cults the focus is then shifted to the Homeric epics. The distinctive feature of Homeric religion is found in the endowment of divine powers with precise Forms and in the understanding of divine forms in anthropomorphic terms of Beauty. The contrast with the Artemisian cults at Patras is striking. There are of course signs in Homer showing that the gods are conceived as Powers, but the heroic epic tradition seems to have opted for the adoration of beauty as an indication of Excellence. How are we to combine the adorable divine maiden of the Homeric epics with the wild power manifested in local cults? Artemis vacillates between virginity conceived as maidenly exquisiteness and celibacy symbolizing natural wilderness. My hypothesis is that in the eyes of the Greeks, virginity, far from being 'absence' or lack of sexuality (as has often been supposed), was indeed the precondition of fertility. The dynamism of procreation was considered to reside in virginity; hence the strengthening of virginity was regarded as the intensification of procreative power, in much the same way as, in an image drawn from applied physics, the energy to be gathered from a water-stream is enhanced by the use of a dam that arrests the stream's natural course. Such a hypothesis may well be supported by the ancient evidence, and may also account for the second characteristic trait of the Archaic Artemis, namely her wildness. For in wildness, symbolically crystallized in 'forests' and 'hunting-activities', the ancient mind saw, rather than merely a stage antecedent to, and indispensable for, 'civilization' (as the most popular theory assumes), awe-inspiring powerfulness and mighty detachment calling for religious veneration. In the diptych of the complementary Contrariety between the Heavenly and the Earthly, the local cults, with their special emphasis on ritual enactment, stressed the maternal side of existence, whereas the Homeric m.vthology chose to emphasize the masculine principle that is operative in the world. This latter principle when applied to a pre-existing feminine deity, assumes the form of potential fecundity, hence of virginity, as opposed to the actual fertility of motherhood. The most recent theory on Artemis is that of 1.-P. Vernant (and his so-called Paris School). The French scholar claims that Artemis is a goddess of marginality, a deity at home where ambivalence, ambiguity and liminality prevail. This, however, relates more to the modern milieu where marginality and the concomitant ambiguity are conceptual missiles of great heuristic value than to the goddess herself. Artemis was primarily manifested as natural Dynamism. Given the amoral character of natural dynamism she could be munificent or malevolent depending on the circumstances of her manifestation (implied intervention orfully-fIedged epiphany). But such a duality does not entitle us to speak of marginality in her case, because in the eyes of the worshippers themselves her being was perfectly well circumscribed and very clearly defined. In contrast to the modern deeply-felt insecurity vis-a.-vis the clarity of beings, a distinctive feature of ancient polytheism was the clear-cut delineation of the beings aspiring to the divine order.

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4

Dasen, Veronique. "Dwarfs in ancient Egypt and Greece." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.294062.

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5

Dasen, Véronique. "Dwarfs in ancient Egypt and Greece /." Oxford : New York : Clarendon press ; Oxford university press, 1993. http://catalogue.bnf.fr/ark:/12148/cb35628127r.

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6

Kowalski, Charlotte Jade. "Colour and Identity in Ancient Greece." Thesis, Department of Archaeology, 2016. https://hdl.handle.net/2123/23287.

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This thesis explores the possible conventional use of colour for the representation of identity in ancient Greece from the sixth to the fourth centuries BC. The question is considered for broad identities based on gender, age, and mortal or mythological status, as well as more specific identities comprising figure types and representations of individuals. Colour is recorded for the physical characteristics and dress of the human form as it is represented in stone sculpture, terracotta figurines, and white-ground lekythoi. While previous studies have focused on analysing traces of colour through visual observation, studying ancient literature, or conducting programmes of scientific analysis, there has been less focus on the significance of colour in ancient Greece. One aspect that has received little attention is the role colour played in the representation and expression of identity. Therefore a need to perform a comparative systematic analysis across different categories of material evidence was identified. Data was collected from both publications and online sources and resulted in a corpus of material comprising 407 objects. The presence of patterns in the data was established through criteria based searches. The proportions of colours present for both physical characteristics and dress were analysed separately before the impact of identity was considered. These emerging patterns of colour selection are then examined with reference to comparative archaeological material and textual evidence for a greater understanding of the historical and social context in which these colours were employed in ancient Greece. No universal conventions for the application of colour based on the identities of the figures being represented were identified, but some trends suggest that colour choice was at least sometimes driven by considerations related to the projection of a specific identity. For instance, non-naturalistic colours were sometimes used for the physical characteristics of adult male mythological figures. It was also generally observed that the use of colour does not reinforce the projection of identity through dress type but instead cuts across dress boundaries. Comparative evidence from textual sources also suggests that colour may have functioned semiotically in ancient Greece.

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7

Siapkas, Johannes. "Heterological Ethnicity : Conceptualizing Identities in Ancient Greece." Doctoral thesis, Uppsala : Acta Universitatis Upsaliensis : Univ.-bibl. [distributör], 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3949.

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8

WISE, SUSAN J. "CHILDBIRTH VOTIVES AND RITUALS IN ANCIENT GREECE." University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1186592935.

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9

Lipp, Joseph Michael. "Imagining the World's End in Ancient Greece." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1416136070.

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10

Raaflaub, Kurt A. "The discovery of freedom in ancient Greece /." Chicago (Ill.) : the University of Chicago press, 2004. http://catalogue.bnf.fr/ark:/12148/cb39278471z.

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11

Wharton, Katherine Louise. "Philosophy as a practice of freedom in ancient India and ancient Greece." Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/28915/.

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Education in ancient India begins with a ritual initiation (Upanayana) in which the student is reborn from the womb of the teacher. This image reflects the method of transmission of revelatory knowledge. The student memorises sacred verses by replicating his teacher's recitation. This thesis contrasts this image of replication with the image of midwifery that Socrates uses to describe his educational method. Socrates claims to be barren of wisdom. He does not pass down any knowledge but instead watches over the birth of his student's ideas. Both the ancient Indian and the Socratic systems of education claim to free the student but they both affirm completely different forms of freedom. Socrates frees the student to think for themselves, but the ancient Indian method frees the student by means of inherited revelation. This thesis compares philosophical practices of freedom which rest on commitment to tradition with those that rest on the rejection of tradition. Chapter One examines the way that the student is committed to the ritual tradition in the Brahmanical Upanayana. Chapters Two and Three discuss the relationship between the student and the ritual tradition in the Upanisads. Chapter Four analyses Socrates relationship with democratic culture. Chapter Five interprets the midwife metaphor in detail and compares the Socratic method of education to the Brahmanical and Upanisadic methods. This thesis contrasts philosophical practices of freedom that are founded on a value of trust or faith (sraddha) in tradition with those that are founded on a value of testing or examination (elenchus). It aims to challenge the Socratic principle of limitless questioning and defend the philosophical value of predetermination, non-agency and perfect obedience.

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12

Skoczylas, Frances Anne. "The concept of sacred war in Ancient Greece." Thesis, University of British Columbia, 1987. http://hdl.handle.net/2429/26920.

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This thesis will trace the origin and development of the term "Sacred War" in the corpus of extant Greek literature. This term has been commonly applied by modern scholars to four wars which took place in ancient Greece between the sixth and fourth centuries B. C. The modern use of "the attribute "Sacred War" to refer to these four wars in particular raises two questions. First, did the ancient historians give all four of these wars the title "Sacred War?" And second, what justified the use of this title only for certain conflicts? In order to resolve the first of these questions, it is necessary to examine in what terms the ancient historians referred to these wars. As a result of this examination, it is clear that only two of the modern series of "Sacred Wars" (the so-called Second and Third Sacred Wars) were actually given this title in antiquity. The other two wars (the so-called Second and Third Sacred Wars), although they were evidently associated by the ancients with the "Sacred Wars," were not given this attribution. Consequently, the habit of grouping all four wars together as "Sacred Wars" is modern. Nevertheless, the fact that the ancients did see some connection between these wars does justify this modern classification to some degree. Once this conclusion had been reached, it became possible to proceed to the second of the problems presented in this thesis, namely the justification for the application of the title "Sacred War" to two specific conflicts. In order to achieve this aim, those conflicts labelled "Sacred Wars" by the ancient historians were compared to two categories of test cases: the other two conflicts classified as "Sacred Wars" by modern scholars and conflicts which share elements in common with "Sacred Wars" but which are not given this attribution by ancient or modern authorities. In the course of this comparison, I discovered that little differentiated the so-called "Sacred Wars" from the non-"Sacred Wars" and that all of these latter conflicts appear equally worthy of the title as those which were in fact given this attribution. The deciding factor in the classification of a certain conflict as a "Sacred War," as a result, lies not in the specific elements making up its constitution but rather in the political circumstances surrounding it. The two conflicts labelled by the ancients as "Sacred Wars" were given this title by contemporary powers in order to justify military interference in the political affairs of other states which might otherwise have been considered unnecessary. Thus, the term "Sacred War" arose originally as the result of an effective propaganda campaign.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

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13

Ross, Iain Alexander. "The New Hellenism : Oscar Wilde and ancient Greece." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:574a4841-5fb9-4b1f-bd09-6965c9ecef1c.

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I examine Wilde’s Hellenism in terms of the specific texts, editions and institutions through which he encountered ancient Greece. The late-nineteenth-century professionalisation of classical scholarship and the rise of the new science of archaeology from the 1870s onwards endangered the status of antiquity as a textual source of ideal fictions rather than a material object of positivist study. The major theme of my thesis is Wilde’s relationship with archaeology and his efforts to preserve Greece as an imaginative resource and a model for right conduct. From his childhood Wilde had accompanied his father Sir William Wilde on digs around Ireland. Sir William’s ethnological interests led him to posit a common racial origin for Celts and Greeks; thus, for Wilde, to read a Greek text was to intuit native affinity. Chapters 1–3 trace his education, his travels in Greece, his involvement with the founding of the Hellenic Society, and his defence of the archaeologically accurate stage spectaculars of the 1880s, arguing that in his close association with supporters of archaeology such as J.P. Mahaffy and George Macmillan Wilde exemplifies the new kind of Hellenist opposed by Benjamin Jowett and R.C. Jebb. Chapter 4 makes a case for Wilde’s final repudiation of archaeology and his return to the textual remains of Greek antiquity, present as an intertexual resource in his mature works. Thus I examine the role of Aristotle’s Ethics in ‘The Soul of Man Under Socialism’ and of Platonism in the critical dialogues, The Picture of Dorian Gray and ‘The Portrait of Mr W.H.’ I present The Importance of Being Earnest as a self-conscious exercise in the New Comedy of Menander, concluding that Wilde ultimately returned to the anachronistic eclecticism of the Renaissance attitude to ancient texts.

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14

McHardy, Fiona Mary. "The ideology of revenge in ancient Greek culture : a study of ancient Athenian revenge ethics." Thesis, University of Exeter, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322388.

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15

Lawton, Carol L. "Attic document reliefs : art and politics in ancient Athens /." Oxford : Clarendon Press, 1995. http://www.perseus.tufts.edu/cgi-bin/ptext?doc=1999.04.0005.

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16

Rose, Martha L. "The staff of Oedipus : transforming disability in ancient Greece /." Ann Arbor, Mich. : Univ. of Michigan Press, 2003. http://www.loc.gov/catdir/description/umich051/2003002120.html.

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17

Loukaki, Argyro. "Greece : ancient ruins, value conflicts, and aspects of development." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282654.

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18

Shahabudin, Kim. "Representations of ancient Greece in post-war popular cinema." Thesis, University of Reading, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434317.

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19

Crabtree, Charles Rawcliffe Airey. "A cognitive-informed approach to 'sacrifice' in ancient Greece." Thesis, King's College London (University of London), 2017. https://kclpure.kcl.ac.uk/portal/en/theses/a-cognitiveinformed-approach-to-sacrifice-in-ancient-greece(1be11c7e-df36-4c57-87b5-47f75aed3706).html.

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My thesis presents a significant new understanding of ‘sacrifice’ and demonstrates the applicability of a cognitive-informed approach. I begin by outlining my methodology and then discuss how 'sacrifice' has been approached by scholars up until the present day. I demonstrate the emergence of the term ‘sacrifice’ in a particular cultural milieu that is not reflective of ancient experience. I then address the issue of 'sacrifice' through the lens of the 'other', focusing specifically on Herodotus and the range of issues he does, or does not, show interest in when discussing 'barbarian' practices. I then continue to deconstruct the modern category of 'sacrifice' in my next two chapters, where I analyse the evidence for the main range of practices involving the ritual killing of animals as well as so-called 'bloodless offerings'. I demonstrate, for example, the way 'sacrifice' can be broken down into smaller elements, how difficult it is to draw simple lines between different kinds of ritual activity and how the same or similar elements are used in different contexts. I then dedicate a chapter in turn to my two main approaches: an approach based on sensory analysis and an approach based on cognitive ritual theories. These correspond to emic (insider) and etic (outsider/modern scholar) perspectives and are used to supplement each other's conclusions and mitigate each other's weaknesses. The emic perspective emphasises the largely conscious, culture-specific, sensory and purposeful whereas the etic approach highlights the mainly unconscious, cross-cultural and automatic. In both instances, however, the emphasis is on the experiential nature of 'sacrifice'. I show that ‘sacrifice' is far more complicated than has been generally understood and multiple interpretations are necessary, both traditional and cognitive. Although an appreciation of cognitive experience, emotion and sensory perception is necessary to explain ‘sacrifice’, these aspects have been largely neglected by modern scholars.

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20

Fredal, James. "Beyond the fifth canon : body rhetoric in Ancient Greece /." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487953204280387.

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Roth, Adam David. "Reciprocal influences between rhetoric and medicine in ancient Greece." Diss., University of Iowa, 2008. http://ir.uiowa.edu/etd/3.

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Fredal, James. "Beyond the Fifth Canon: Body Rhetoric in Ancient Greece." Connect to resource, 1998. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1225311729.

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23

Larmour, David Henry James. "Stage and stadium : drama and athletics in ancient Greece /." Hildesheim : Weidmann, 1999. http://catalogue.bnf.fr/ark:/12148/cb391701920.

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Hilditch, Margaret Helen. "Kepos : garden spaces in ancient Greece : imagination and reality." Thesis, University of Leicester, 2016. http://hdl.handle.net/2381/37620.

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This is the first examination of the significance of ancient Greek gardens. It analyses the use of the word κῆπος (kepos) using linguistic and contextual analysis, based on two databases of literary and epigraphic sources. It also uses iconographic, archaeological, ethnographical and palaeobotanical evidence to examine how Archaic and Classical gardens were perceived, the associations they invoked, and how ‘the garden’ functioned within the real Athenian landscape. Little is known about ancient Greek gardens, largely because the sources are so meagre, as is the research context. Consequently, inaccurate assumptions are made, based on Roman practice and influenced by contemporary perceptions. Understanding Greek garden practice is important because gardens are a vital part of a traditional society’s agrarian landscape. It is equally important to understand Greek perceptions of ‘the garden’, because they can illuminate societal attitudes towards both landscape and people: ‘the garden’ is easily co-opted as a symbol to express ideas about the surrounding culture and its beliefs. Therefore, the scanty sources that do exist relate more to ‘gardens of the mind’ than to real plots of land. Such gardens illuminate aspects of Greek perceptions, whilst their real counterparts play a vital role in negotiating overall city space. This study found that κῆπος was a shifting, elusive word and concept, having multiple uses and functioning in different ways, like the gardens themselves, which defy categorisation into discrete types. It is clear that conceptual and real garden spaces were constantly interacting and mutually reinforcing and that both the word and the real plots of land carried specific, long-enduring associations. The three essential ‘resonances’ were: of care for something highly valued; of luxury, privilege and eastern elements; and of the tempting yet risky presence of women. These, combined with the Greek landscape, made the garden an ambivalent, borderline space.

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Bartlett, Ross, and n/a. "The origins and development of acoustic science in ancient Greece." University of Otago. Department of Classics, 2005. http://adt.otago.ac.nz./public/adt-NZDU20060823.144633.

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Studies in acoustics, in so far as sound and hearing are concerned, are evident from the middle of the 5th century B.C. in ancient Greece. The earliest extant works originated in Tarentum with Archytas, after which the fundamentals were developed in Athens, particularly by Aristotle. Aristotle�s writings represent the transition from rudimentary hypothesising to true philosophical argument, and display accuracies missing from earlier studies. This study examines incipient acoustic theories from classical Greece, diachronically, presenting original translations of all relevant passages, to illustrate the development of fundamental consideration and the origins of acoustic science. 5th and 4th century texts are examined in detail, with questions of authenticity being answered where necessary, to decipher the true level and depth of knowledge on the subjects of sound and hearing. Extant Archytean material is paradigmatic, containing the nucleus of sound production underlying most models to follow, whilst relevant Platonic material embraces more difficult sound qualities, raising important questions for successors. The larger portion of this work centres upon the writings of Aristotle, whilst illustrating the debt he owes to his predecessors. Each aspect of sound and hearing is discussed in turn, based predominantly, though not exclusively, upon information sourced from Aristotle�s De Sensu and De Anima. Where pertinent, attention is given to his discussions of the full range of senses and sense organs. The result is a self-contained work tracing the origins and development of acoustic study from its fundamental beginnings to the critical point when the essential elements of a nascent science were in place and the door was opened for future enhancement and scientific verification.

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Hunt, Gloria R. Haggis Donald C. "Foundation rituals and the culture of building in ancient Greece." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,428.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2006.
Title from electronic title page (viewed Oct. 10, 2007). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Art." Discipline: Art; Department/School: Art.

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Vasileiadou, Soultana. "Evolution of system, modelling and control concepts in ancient Greece." Thesis, City University London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269297.

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Hughes, Dennis D. "Human sacrifice in ancient Greece : the literary and archaeological evidence /." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487265143145839.

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Strong, Rebecca Anne. "The most shameful practice temple prostitution in the ancient Greek world /." [S.l. : s.n.], 1997. http://books.google.com/books?id=-_7ZAAAAMAAJ.

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Yildirim, Mehmet Salih. "Experiencing The Ancient Theatre: A Perspective On Interpreting The Ancient Greek And Roman Theatre Through Reflections From The Space Of The Performer." Master's thesis, METU, 2013. http://etd.lib.metu.edu.tr/upload/12615367/index.pdf.

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This thesis, in the very broad sense, evaluates the perception of an architectural structure through its history. It examines the &lsquo
theatre&rsquo
as the building and selects &lsquo
ancient Greece and Rome&rsquo
(mainly fourth century B.C. to second century A.D. which can be depicted as the golden age of the ancient theatre) as the period. It posits that the study of theatre requires more than formal data, hence, it employs a multidisciplinary approach, and combines the author&rsquo
s personal experience on the theatre. The study believes that the subject-focused nature of available works is insufficient for the study of theatre, as they employ only a certain aspect of this structure. This thesis tries to examine the complete experience of the theatre for the people who were exposed to it
and present it, in a more relatable way, for the future researchers, theatre professionals and educated enthusiasts as an intermediate level source, where the need arises to increase the perception of theatre as a whole concept, so that its interpretation can be more complete.

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HASAKI, ELENI. "CERAMIC KILNS IN ANCIENT GREECE: TECHNOLOGY AND ORGANIZATION OF CERAMIC WORKSHOPS." University of Cincinnati / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1023219003.

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Pahl, Brenton. "From Ancient Greece to Surrealism: The Changing Faces of the Minotaur." Kent State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=kent1511613466777073.

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Dye, John Lindsay. "Refining discourse language, authority and community in ancient China and Greece /." Thesis, University of Hawaii at Manoa, 2002. http://proquest.umi.com/pqdweb?index=0&did=765044391&SrchMode=1&sid=3&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1209155733&clientId=23440.

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Hasaki, Eleni. "Ceramic kilns in ancient Greece Technology and organization of ceramic workshops /." [S.l. : s.n.], 2002. http://www.ohiolink.edu/etd/view.cgi?ucin1023219003.

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Kasseri, Alexandra. "Archaic trade in the northern Aegean : the case of Methone in Pieria, Greece." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:48f2cf91-f266-4d32-9521-680da39f0acd.

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Recent discoveries near the village of Nea Agathoupoli, in Pieria, Greece have revealed the remains of an ancient town, identifiable with the ancient town of Methone, a putative Eretrian colony founded, according to Plutarch, in ca. 733 BC. From the material excavated so far, the town’s zenith was in the Late Geometric and Archaic periods, well documented by the high amounts of imports from all regions of the ancient world, especially by imported transport vessels. The significant percentage of transport amphorae in comparison to that of fine pottery strongly indicates the settlement's commercial character and suggests that Methone was operating as a redistribution centre which supplied Macedonia's hinterland with goods. This study is based on unpublished pottery analyzed here, for the first time. Among the regions, whose products are most popular in Methone are Chios and Athens, although more Eastern Greek towns such as Samos and Miletus had trading relations with Methone, too. Settlers from the these regions may have established themselves in Methone, but the initiative for the foundation of the town was, most probably, taken by Euboeans, whose activity in the Northern Aegean, in the Geometric period, was strong. Alongside the abundant imported vessels, a large amount of locally made transport vessels was unearthed. These early archaic amphora types (early 6^th century BC), which have also been found in other sites in the Northern Aegean and possibly Northern Ionia, have been known in literature by my study. The discovery of these local transport vessels reveals participation by the local population in trading transactions and manufacture of a product which was packaged and circulated among the Northern Aegean towns. A mixed cultural environment starts to form in archaic Methone and includes Euboeans, Eastern Greeks, local Thracians and others, including Macedonian neighbours. Having emerged as the most powerful military force of the area, the Macedonians residing in nearby Bottiaia, constantly expanding, were, arguably, involved in the commercial activities at Methone. This study suggests that because of Methone's geographical location and proximity to the capital of the Macedonian kingdom, Aigai (modern Vergina), Methone functioned as the capital's face to the sea, as the royal harbour of Macedonia, until it was destroyed by Philip II, in 354 BC when all activities related to trade moved to neighbouring Pydna. Methone's finds together with other Northern Aegean settlements mentioned in this study reveal how important, even indispensable, this part of the ancient world was to the commercial networks of the archaic Mediterranean. The Northern Aegean is, therefore, not only well integrated into networks connecting southern and Eastern Greece, Egypt and the Levantine coast, but constitutes a vital part of them from the 8^th century BC, onwards.

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McEwen, Indra Kagis. "Socrates' ancestor : architecture and emerging order in archaic Greece." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60468.

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Socrates claimed Daedalus, the mythical first architect, as his ancestor. Taking this as a point of departure, the thesis explores the relationship between architecture and speculative thought, and shows how the latter is grounded in the former. A detailed examination of the Anaximander fragment, the earliest surviving record in Western philosophy, is considered in relation to Anaximander's built work. This three-part cosmic model which included a celestial sphere, the first map of the world, and a sun clock (the gnomon), reveals the fragment to be a theory of the work in that the cosmic order Anaximander was the first to articulate was discovered through the building of the model. The model is seen as comparable to a daidalon, a creation of Daedalus, whose legend reflects the importance of craft in the self-consciousness of archaic Greece where the kosmos (order) of civilization were seen as having emerged with the kosmos allowed to appear through the making of the artifact. Archaic self-consciousness is further examined through the emergence of the Greek city-state (the polis) and in the building of the first peripteral temples, both of which are revealed as necessary antecedents to birth of theory, understood as the wondering admiration of the well-made thing.

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Oliver, Graham John. "The Athenian state under threat : politics and food supply, 307 to 229 B.C." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319002.

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Aidonis, Anastasios A. "Demosthenes : orations XIII and XIV (on the syntaxis, on the symmories) introduction and commentary." Thesis, University of Glasgow, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.338370.

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McNulty, Arbory Elizabeth. "Industrial minerals in antiquity : Melos in the Classical and Roman periods." Thesis, University of Glasgow, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342053.

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D'Angour, Armand Jacob. "The dynamics of innovation : newness and novelty in the Athens of Aristophanes." Thesis, University College London (University of London), 1998. http://discovery.ucl.ac.uk/1317661/.

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This study looks at the dynamics of innovation: why innovation occurs, what newness means in diverse areas of life, how social, cultural and individual attitudes to novelty interact, and the wider impact of innovation. The historical focus is ancient Athens, a society well known for its originality and creativity. Despite Athens' well-known competitiveness and flair for innovation, classical historians have tended to emphasise its traditionalism and respect for the past. However, the comedies of Aristophanes testify to the deliberate pursuit of innovation and to the effects of rapid and wide-ranging change in the late fifth and early fourth centuries B.C. They are adduced, together with other sources for the period, as evidence for the kinds of innovation that took place in politics, law, religion and warfare, as well as in specialist skills (technai) such as rhetoric, the visual arts, music, and medicine. The sources reveal diverse reactions, ranging from ambivalence and anxiety to excitement and optimism, to the experience of newness in these culturally key areas of Athenian life. Attitudes and behaviour differed between individuals and social groups, depending on the area of innovation. A combination of factors served to encourage the drive to innovate: material circumstances such as commercialism, war, and imperial rule; social pressures such as competitiveness, democratic openness, and the desire for acclaim; and technical imperatives such as the pursuit of accuracy, efficacy, and originality. The proliferation of tools of verbal communication (specifically rhetoric and writing) to express and record new ideas; is a pervasive theme. In conclusion, a broad trend is discerned for the period, showing Athenians towards the end of the fifth century to have been unusually interested in the meaning and possibilities of innovation. Aristophanes' characterisation in particular of the climate of newness suggests an intriguing historical analogue to recent discourses of postmodernity.

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Shanks, Michael. "Artifact design and pottery from archaic Korinth (c720-640 BC) : an archaeological interpretation." Thesis, University of Cambridge, 1992. https://www.repository.cam.ac.uk/handle/1810/272546.

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Morgan, Teresa J. "Frames of mind : literate education in the Hellenistic and Roman worlds." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/273037.

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Lightfoot, Jane Lucy. "Parthenius." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340002.

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Dimitriou, Tzoulia. "Funny love: images of Aphrodite in old comedy." Thesis, Boston University, 2012. https://hdl.handle.net/2144/31537.

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Thesis (Ph.D.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
This study investigates the relationship between Aphrodite's literary image and her cultic role in Athenian civic religion. The plays and fragments, especially those in the Aristophanic corpus, demonstrate that in Old Comedy the goddess not only holds the role of sexualized patroness of femininity, but also reflects the political associations of her Athenian cults. Chapter I investigates the cultic role of Aphrodite in Athens and her place within the Athenian religious and social system. At Athens, Aphrodite reveals aspects beyond her popular panhellenic position as a deity of love and overseer of marriage, but never displays the relationships to sacred prostitution claimed in some late-antique sources. Aphrodite's sanctuaries were associated with such putative pioneers of democracy as Theseus and Solon. The uniquely Athenian cult of Aphrodite Pandemos, worshipped in association with Peitho, emphasized her importance in the Athenian political system as a representative of (seductive) persuasion. Analysis shows that the "Platonic" dichotomy between Aphrodite Pandemos and Urania reflects later (mis)readings of Plato's Symposium. The fragments of Old Comedy (Chapter II) illustrate how Aphrodite aided the introduction of female protagonists onto the comic stage, both as hetaerae, who worshipped Aphrodite as their patroness, and Athenian wives, who were comically depicted as licentious and bibulous. Understanding Aphrodite's role as the mediator between comic raunchiness and female decorum helps explain the origins of the erroneous traditions regarding the dedication of prostitutes to the goddess. Chapters III and IV examine Aphrodite in the Aristophanic corpus, with Chapter IV entirely devoted to the Lysistrata. Aristophanes explores Aphrodite's comic persona to highlight the social and political issues of Athens, often associating the degeneration of the city with men's unnatural connection to Aphrodite. In the Lysistrata, Aphrodite plays her most extensive role in extant comedy and exhibits her political associations. The solidarity of the female protagonists depends on Aphrodite's role as a symbol of unification and social reform. The goddess in association with Athena successfully presides over Lysistrata's peace plot as the embodiment of the late fifth-century political slogan of "eros for the city" played out in the seduction of Kinesias by Myrrhine.
2031-01-01

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Eidinow, Esther. "Oracles, curses, and risk among the ancient Greeks /." New York [u.a.] : Oxford Univ. Press, 2007. http://www.loc.gov/catdir/toc/ecip0718/2007021611.html.

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Elliott, Lisa Marie. "Gendering the Production and Consumption of Wine and Olive Oil in Ancient Greece." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1150917284.

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Layne, Jaime Marie. "The enculturative function of toys and games in ancient Greece and Rome." College Park, Md.: University of Maryland, 2008. http://hdl.handle.net/1903/9209.

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Thesis (M.A.) -- University of Maryland, College Park, 2008.
Thesis research directed by: Dept. of History. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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Dibble, William F. "Politika Zoa: Animals and Social Change in Ancient Greece (1600-300 B.C.)." University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin151203957883514.

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Kilker, Laurie A. "Dining like Divinities: Evidence for Ritual and Marital Dining by Women in Ancient Greece." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1229092295.

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Pettegrew, David K. "Corinth on the Isthmus studies of the end of an ancient landscape /." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1152884521.

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Dissertations / Theses on the topic 'Ancient Greece'

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