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Journal articles on the topic 'Ancient Greece'

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Published: 4 June 2021
Last updated: 29 March 2025

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1

Konstan, David. "Inventing Ancient Greece." History and Theory 36, no. 2 (May 1997): 261–69. http://dx.doi.org/10.1111/0018-2656.00014.

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2

Hirsch, Steven W., Yvon Garlan, and Janet Lloyd. "Slavery in Ancient Greece." Journal of Interdisciplinary History 20, no. 2 (1989): 278. http://dx.doi.org/10.2307/204840.

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3

Kroll, John H., and Sitta von Reden. "Exchange in Ancient Greece." American Journal of Archaeology 101, no. 1 (January 1997): 175. http://dx.doi.org/10.2307/506266.

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4

Antoniou, G. P. "Lavatories in Ancient Greece." Water Supply 7, no. 1 (March 1, 2007): 155–64. http://dx.doi.org/10.2166/ws.2007.018.

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Lavatories can be classified as a characteristic factor of living standard and economic prosperity. Many remains of ancient lavatories have been found in Greece. Some of them are dated even in the Minoan era. Many references about them have been recorded in numerous ancient Greek scripts. Despite that many related archaeological finds are dated in a wide chronological range, the typical mature ancient Greek lavatory was probably formed in the Hellenistic period, which was a period of a great evolution of the ancient Greek water technology. Lavatories are found not only in private houses but also in many public buildings and sanctuaries. The features of the typical ancient lavatory are the bench type seats with the keyhole shaped defecation openings and the ditch underneath them, which is associated with both water supply or flushing conduit and sewer. The lavatory was usually situated in the area of the building most convenient for water supply and sewerage. Later, the mature lavatory's layout was spread out all around the Roman Empire, acquiring more or less monumental appearance.
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5

Streete, Gail Corrington, Sue Blundell, Gillian Clark, E. Fantham, H. P. Foley, N. B. Kampen, S. B. Pomeroy, and H. A. Shapiro. "Women in Ancient Greece." Classical World 90, no. 6 (1997): 460. http://dx.doi.org/10.2307/4352021.

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6

Sheldon, Rose Mary. "Tradecraft in ancient Greece." International Journal of Intelligence and CounterIntelligence 2, no. 2 (March 1988): 189–202. http://dx.doi.org/10.1080/08850608808435059.

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7

Flouris, George. "Teaching about Ancient Greece." Social Studies 79, no. 1 (January 1988): 25–31. http://dx.doi.org/10.1080/00220973.1944.11019882.

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8

Micheli, Lorenzo Bruno. "Routes in Ancient Greece." Selected Proceedings of the Classics Graduate Student Symposia at the University of Florida 3 (August 15, 2024): 22–38. http://dx.doi.org/10.32473/pcgss.3.134250.

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Recent archaeological discoveries on Greek soil have shed light on the previously underestimated road system built by the Greek poleis, showing an extensive road network across central and southern Greece. The aim of this paper is to explore the possibilities offered by the archeological investigations from an historical point of view, going beyond the traditional exclusively text-centered approach. In political terms, late Archaic Athens offers a relevant case study due to the interest of the Peisistratids towards the road network, which was later the cornerstone of Clisthenes’ democratic reform. Secondly, some marble quarries in Laconia are explored in relation to the inland web of roads of the region.
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9

Hammond, N. G. L. "Arbitration in Ancient Greece." Arbitration International 1, no. 2 (July 1, 1985): 188–90. http://dx.doi.org/10.1093/arbitration/1.2.188.

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10

Richmond, J. A. "Spies in Ancient Greece." Greece and Rome 45, no. 1 (April 1998): 1–18. http://dx.doi.org/10.1093/gr/45.1.1.

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This paper is written to give some account of the part played by secret agents against foreign states. Only in the most incidental way will it mention secret agents who tried to detect internal dissent and conspiracy. Plato thought that all Greek states were in a permanent state of war, declared or undeclared. Even in modern times no two independent states have totally identical interests, and when negotiating about clashes of interests, in peacetime just as in war, any government will seek a position in which it can keep its own secrets and discern those of the opposing side. We know very little of Greek spying in time of peace. When diplomacy failed, Greek states could have recourse to war to attain their objectives. War requires some strategic plan of intended operations. In modern conditions many experts must have a hand in devising the plan, and it must be prepared well in advance. In the ancient world things were simpler. One wonders how many Carthaginians knew, or had to know, that Hannibal intended to march round the Mediterranean and attack Italy. Certainly he took the Romans by surprise. The execution of the plan is best entrusted so far as possible to a single commander, even in modern times. We know next to nothing about how military policy was determined in peacetime, but we have a little more information about conditions in times of war.
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11

Kravchuk, Oleksiy, and Ivan Ostashchuk. "OATHS OF ANCIENT GREECE." Visnyk of the Lviv University, no. 51 (2023): 55–62. http://dx.doi.org/10.30970/pps.2023.51.7.

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12

Gielis, Johan. "Phi-bonacci in ancient Greece." Symmetry: Culture and Science 32, no. 1 (2021): 25–40. http://dx.doi.org/10.26830/symmetry_2021_1_025.

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13

ITO, Juko. "ARCHITECTURAL DRAWINGS OF ANCIENT GREECE." Journal of Architecture, Planning and Environmental Engineering (Transactions of AIJ) 435 (1992): 109–18. http://dx.doi.org/10.3130/aijax.435.0_109.

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14

Hickmann, Ellen, Martha Maas, and Jane Mcintosh Snyder. "Stringed Instruments of Ancient Greece." Galpin Society Journal 47 (March 1994): 183. http://dx.doi.org/10.2307/842678.

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15

Žbontar, Zora. "Foreign Guests in Ancient Greece." Ars & Humanitas 7, no. 2 (December 31, 2013): 19–32. http://dx.doi.org/10.4312/ars.7.2.19-32.

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Xenía was a special relationship between a foreign guest and his host in Ancient Greece. The ritual of hosting a foreigner included an exchange of objects, feasting, and the establishment of friendship between people from different social backgrounds. This relationship implied trust, loyalty, friendship, and mutual aid between the people involved. Goods and services were also exchanged without any form of payment. There were no formal laws governing xenía – it was based entirely on a moral appeal. Mutual appreciation between the host and the guest was established during the ritual, but the host did retain a certain level of superiority over the guest. Xenía was one of the most important institutions in Ancient Greece. It had a lot of features and obligations similar to kinship and marriage. In literary sources the word xénos varies in meaning from “enemy stranger”, “friendly stranger”, “foreigner”, “guest”, “host” to “ritual friend”, and it is often hard to tell which usage is appropriate in a given passage. The paper describes the emphasis on hospitality towards foreigners. It presents an example of a depiction indicating xenía is presented, as well as several objects which were traded during the ritual. The paper also addresses the importance of hospitality in Greek drama in general, especially with examples of violations of the hospitality code.
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16

Tuci, Paolo A. "Persian Refugees in Ancient Greece." Pallas, no. 112 (June 4, 2020): 167–90. http://dx.doi.org/10.4000/pallas.21344.

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17

Hollander, David. "Olive Cultivation in Ancient Greece." Agricultural History 83, no. 2 (April 1, 2009): 280–81. http://dx.doi.org/10.1215/00021482-83.2.280.

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18

Lenskaya, Valeriya S. "INDIVIDUAL SACRIFICES IN ANCIENT GREECE." Journal of historical philological and cultural studies 4, no. 58 (December 2017): 47–63. http://dx.doi.org/10.18503/1992-0431-2017-4-58-47-63.

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19

Morris, Ian. "Economic Growth in Ancient Greece." Journal of Institutional and Theoretical Economics 160, no. 4 (2004): 709. http://dx.doi.org/10.1628/0932456042776050.

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20

Antonaccio, Carla M., and Dennis D. Hughes. "Human Sacrifice in Ancient Greece." American Journal of Archaeology 96, no. 4 (October 1992): 768. http://dx.doi.org/10.2307/505202.

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21

ChoiHaeYoung. "Rethinking Revolutions Through Ancient Greece." Journal of Mediterranean Area Studies 12, no. 2 (May 2010): 155–61. http://dx.doi.org/10.18218/jmas.2010.12.2.155.

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22

Iryna, Say. "ARTISTIC EDUCATION IN ANCIENT GREECE." Pedagogical sciences, no. 88 (October 24, 2019): 18–22. http://dx.doi.org/10.32999/ksu2413-1865/2019-88-3.

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23

Sinos, Dale, and Christian Habicht. "Pausanias' Guide to Ancient Greece." Classical World 80, no. 5 (1987): 393. http://dx.doi.org/10.2307/4350083.

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24

Lalonde, Gerald V., and Richard A. Bauman. "Political Trials in Ancient Greece." Classical World 85, no. 3 (1992): 256. http://dx.doi.org/10.2307/4351092.

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25

Brumfield, A., and Dennis D. Hughes. "Human Sacrifice in Ancient Greece." Classical World 86, no. 2 (1992): 169. http://dx.doi.org/10.2307/4351296.

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26

Berthold, Richard M., and Alexander Fuks. "Social Conflict in Ancient Greece." American Historical Review 92, no. 1 (February 1987): 104. http://dx.doi.org/10.2307/1862794.

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27

Seaford, Richard. "George Thomson and Ancient Greece." Classics Ireland 4 (1997): 121. http://dx.doi.org/10.2307/25528313.

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28

Tzeferakos, Georgios, and Athanasios Douzenis. "Sacred psychiatry in ancient Greece." Annals of General Psychiatry 13, no. 1 (2014): 11. http://dx.doi.org/10.1186/1744-859x-13-11.

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29

Pitz, Zoé. "Animal Sacrifice in Ancient Greece." Kernos, no. 31 (December 1, 2018): 317–18. http://dx.doi.org/10.4000/kernos.2840.

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30

Žbontar, Zora. "Foreign Guests in Ancient Greece." Ars & Humanitas 7, no. 2 (December 31, 2013): 19–32. http://dx.doi.org/10.4312/ah.7.2.19-32.

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Abstract:
Xenía was a special relationship between a foreign guest and his host in Ancient Greece. The ritual of hosting a foreigner included an exchange of objects, feasting, and the establishment of friendship between people from different social backgrounds. This relationship implied trust, loyalty, friendship, and mutual aid between the people involved. Goods and services were also exchanged without any form of payment. There were no formal laws governing xenía – it was based entirely on a moral appeal. Mutual appreciation between the host and the guest was established during the ritual, but the host did retain a certain level of superiority over the guest. Xenía was one of the most important institutions in Ancient Greece. It had a lot of features and obligations similar to kinship and marriage. In literary sources the word xénos varies in meaning from “enemy stranger”, “friendly stranger”, “foreigner”, “guest”, “host” to “ritual friend”, and it is often hard to tell which usage is appropriate in a given passage. The paper describes the emphasis on hospitality towards foreigners. It presents an example of a depiction indicating xenía is presented, as well as several objects which were traded during the ritual. The paper also addresses the importance of hospitality in Greek drama in general, especially with examples of violations of the hospitality code.
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31

García Romero, Fernando. "Sports tourism in Ancient Greece." Journal of Tourism History 5, no. 2 (August 2013): 146–60. http://dx.doi.org/10.1080/1755182x.2013.828784.

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32

Vasconcelos, Filomena. "Ancestral Fault in Ancient Greece." European Legacy 22, no. 4 (March 8, 2017): 512–14. http://dx.doi.org/10.1080/10848770.2017.1301108.

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33

Jenkyns, R. "Oscar Wilde and Ancient Greece." Common Knowledge 20, no. 3 (October 1, 2014): 509. http://dx.doi.org/10.1215/0961754x-2733269.

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34

Ellis-Barrett, Louise. "A Chronology of Ancient Greece." Reference Reviews 31, no. 3 (March 20, 2017): 30–31. http://dx.doi.org/10.1108/rr-11-2016-0257.

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35

Karamanou, Marianna, Gregory Tsoucalas, Theodore G. Papaioannou, and Petros Sfikakis. "Healthcare policy in Ancient Greece." European Heart Journal 40, no. 5 (February 1, 2019): 411–12. http://dx.doi.org/10.1093/eurheartj/ehy868.

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36

ALLEN, PETER. "New Perspectives on Ancient Greece." Reviews in Anthropology 35, no. 4 (December 2006): 325–44. http://dx.doi.org/10.1080/00938150600988174.

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37

Mateus, M., C. Silva, O. Nogueiro, and J. Redondo. "The Sexuallity in Ancient Greece." European Psychiatry 24, S1 (January 2009): 1. http://dx.doi.org/10.1016/s0924-9338(09)71178-2.

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It is often assumed that sexuality in the classical world was experienced in a free manner, without the censorship imposed during the midle ages. We also know that this culture is characterized by the symbolism and implicit messages, present in the speech, art, literature, always targeting a knowledge that would allow the spirit to achieve a higher level and be more perfect. But how was sexuality actually experienced by these people? What were their interests, what were their fears, and how were they transmitted? How did they related affection and sexuality? Using the metaphor of representations in erotic art, the authors seek to address the issue of sexuality in ancient world and how it may be compared to current affairs. Using for examples the art of ceramics (eg: the author Triptolemus), sculpture (eg: the statue from Herculaneum) and painting (eg: fresh Pompeii), the authors try to make a pictorial journey by the theme of sexuality and their role in society, as an interface between man with himself and with nature.
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38

Marmaras, Nicolas, George Poulakakis, and Vasilis Papakostopoulos. "Ergonomic design in ancient Greece." Applied Ergonomics 30, no. 4 (August 1999): 361–68. http://dx.doi.org/10.1016/s0003-6870(98)00050-7.

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39

Hollaus, Peter H. "Military medicine in ancient Greece." Annals of Thoracic Surgery 72, no. 5 (November 2001): 1793. http://dx.doi.org/10.1016/s0003-4975(01)03026-0.

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40

Charette, François. "High tech from Ancient Greece." Nature 444, no. 7119 (November 1, 2006): 551–52. http://dx.doi.org/10.1038/444551a.

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41

Tracy, S. V., and Christian Habicht. "Pausanias' Guide to Ancient Greece." American Journal of Philology 109, no. 2 (1988): 278. http://dx.doi.org/10.2307/294593.

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42

West, M. L., Martha Maas, and Jane M. Snyder. "Stringed Instruments of Ancient Greece." American Journal of Philology 112, no. 2 (1991): 273. http://dx.doi.org/10.2307/294727.

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43

Wallensten, Jenny. "The Seer in Ancient Greece." Time and Mind 3, no. 2 (January 2010): 217–20. http://dx.doi.org/10.2752/175169610x12632240392875.

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44

DeVale, Sue Carole, Martha Maas, and Jane McIntosh Snyder. "Stringed Instruments of Ancient Greece." Ethnomusicology 35, no. 1 (1991): 135. http://dx.doi.org/10.2307/852404.

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45

Stafford, Emma. "Visualizing Creation in Ancient Greece." Religion and the Arts 13, no. 4 (2009): 419–47. http://dx.doi.org/10.1163/107992609x12524941449886.

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AbstractThere is very little direct representation of acts of creation in Greek art. This paper examines the visual potential of the extended creation narrative first related by Hesiod, focusing on the handful of episodes which are to be found in the visual arts—the births of Aphrodite and Athene, Zeus's slaying of Typhon and the Gigantomachy—while attempting to account for their selection. It also considers the remarkable lack of an authoritative account of the creation of mankind in the archaic and classical periods, and the relatively late development of Prometheus's role as man's creator, which contrasts with the much earlier establishment of traditions concerning local “first men” and the creation of the first woman, Pandora.
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46

Runnels, Curtis N. "Environmental Degradation in Ancient Greece." Scientific American 272, no. 3 (March 1995): 96–99. http://dx.doi.org/10.1038/scientificamerican0395-96.

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47

Wooyeal, Paik, and Daniel A. Bell. "Citizenship and State-Sponsored Physical Education: Ancient Greece and Ancient China." Review of Politics 66, no. 1 (2004): 7–34. http://dx.doi.org/10.1017/s0034670500042455.

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In ancient Greece and ancient China, small states engaged in intense military competition and incessant warfare. In such contexts, there was naturally much emphasis on the training of soldiers. One might have expected state-sponsored physical education to develop as a by-product of the need to train soldiers, but the historical record shows that ancient Greek states placed far more emphasis on physical education compared to their counterparts in ancient China. This essay attempts to (partly) explain the divergent outcomes with reference to the idea of citizenship. The first part outlines the practice and philosophy of state-sponsored physical education in ancient Greece and ancient China and addresses the question of why the two ancient civilizations should be compared in this respect. The main body of the article discusses the political differences between ancient Greece and ancient China that help to explain the different outcomes regarding state-sponsored physical education. The last part ends with some normative reflections that may be relevant for present-day societies.
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48

Rekutina. "MYTHOLOGY AND REALITY OF OLYMPIC AGON OF ANCIENT GREECE IN THE ROMAN ERA." SCIENCE AND SPORT: current trends 8, no. 2 (June 1, 2020): 44–51. http://dx.doi.org/10.36028/2308-8826-2020-8-2-44-51.

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The aim of the research: to identify changes in the nature of relationship between mythological, religious and social aspects in the sphere of agonistics in Ancient Greece in the Roman Era. Methods and research: Analysis of literature and written sources on the history of ancient agonistics. The result of the study is the determination of the specific traits of agonal traditions of Ancient Greece and Ancient Rome. The article explores the sacral and secular aspects of the traditions and rules of antique agon. The Author shows a change in their ratio in Ancient Greece in the Roman Era. The paper focuses on the process of transformation of the sacral and secular content of agonistics and a variety of agon in Ancient Greece in the Roman Era, which is characterized by the clash of Hellenic and Roman agonal traditions. One of the most significant phenomena in the ideological life of that period was the cult of the Emperor, which was the official political religion of the Roman Empire. The Emperor’s cult with agon as one of the rituals became widespread in the western and eastern provinces including Greece. Greece had the status of "Achaea Roman Province" at that time. The Author describes the events that took place in Olympia and other religious centers of Ancient Greece at that time. Conclusion: Agonist features of the period were determined by changing the ratio of religious and social components of agonistics and transforming agony as a religious ritual into a spectacle that was widely used for political purposes.
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49

Stafford, Emma J. "Book Review: Ancient Greece, Religions of the Ancient Greeks." Expository Times 111, no. 6 (March 2000): 209. http://dx.doi.org/10.1177/001452460011100611.

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50

Rawson, Glenn. "Teaching Ancient Philosophy Among the Remains of Ancient Greece." Teaching Philosophy 26, no. 4 (2003): 367–80. http://dx.doi.org/10.5840/teachphil200326445.

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