Greek Polis

The article takes a look at some historiographical perspectives that have conditioned the studies on the Greek polis during the last decades, paying particular attention to the concept of consumption city impelled by Moses Finley, following Werner Sombart and Max Weber, and the criticisms on this notion elaborated by Mogens Hansen within the Copenhagen Polis Center. A review of Sombart’s formulation on the consumption city, which is Weber’s point of departure taken up by Finley in proposing that the ancient city was a city of consumers, allows Hansen to conjecture that the polis does not fit into this model. Indeed, it is based on a distribution of the population between countryside and town that is not in line with what recent archaeological surveys have shown in relation to the polis. On the basis of this, the notion of Normalpolis, promoted by John Bintliff but originally enunciated by Eberhard Ruschenbusch, and certain ideas of Aristotle, on the inclusion of peasant population in the politeia, are reconsidered to understand the relationships between population, territory, and political models that were probably characteristic of the structure of most poleis.

in: N. Chiarenza – B. D’Andrea – A. Orsingher (eds.), Dall’archeologia all’epigrafia. Studi in onore di Maria Giulia Amadasi Guzzo / De l’archéologie à l’épigraphie. Études en l’honneur de Maria Giulia Amadasi Guzzo (Semitica et Classica, Supplementa 3) (Turnhout, 2021) 261-290

Abstract
During regular excavations in 2011 in the Apollo Delphinios sanctuary of Miletos, an ostracon inscribed in Phoenician characters was unearthed in a late Hellenistic layer. In spite of the difficulties due to its state of preservation, the anthroponyms that are read or partially restituted on it belong to the eastern Phoenician onomastics. The first name of the four inscribed on it, which could also be that of the most high-ranking character in the order of their mention, [ʿAbd]ʾalonīm, is the same as that of the Phoenician king installed by Alexander on the throne of Sidon in 332 BCE. This is further suggested by the possible title [h]gm, 'majesty', directly following the name. However the identity of the ʿAbdʾalonīm in this ostracon may be, this discovery at Miletos is a significant indication for the permanent presence or transit of Phoenicians in Ionia during Persian rule, when the city was part of the satrapy of Karia, or shortly after its liberation by Alexander the Great in 334/333 BCE.

Based on a close study of the text of the epigraphic dossier IEph 1a 27, dated 104 CE, that once covered an entire wall at Ephesos’ theatre and is now in the British Museum and, in addition, on the evidence of other inscriptions relating to C. Vibius Salutaris, this paper argues that: contrary to a widely held view, Salutaris was not an Ephesian by birth; that the terms of his foundation gave him absolute control over the foundation’s capital; that the objects donated and the rituals in which they featured were so designed as to bestow disproportionately great honor on the founder. Salutaris’ interpretation of euergetism was unconventional and his gifts to Ephesos would most likely have sunk in oblivion, were it not for his connections to representatives of the Roman state, and, most importantly, for his foundation’s successful advertising of Ephesos’ attachment to Rome.
The paper is downloadable (free access) at:
https://ejournals.epublishing.ekt.gr/index.php/tekmiria/article/view/17405

«Ἀρχαῖες θέσεις στὴν Εὔβοια (1.050 – 27 π.Χ.)»
ΔΙΑΘΕΣΙΜΟ ΣΤΗ ΣΕΛΙΔΑ ΤΟΥ E-LOCUS ΤΟΥ ΠΑΝΕΠΙΣΤΗΜΙΟΥ ΚΡΗΤΗΣ:
http://openarchives.gr/view/243194

ΠΡΟΛΟΓΟΣ
Στόχος τῆς παρούσας μελέτης ἦταν ἡ ἀποκατάσταση τῆς γεωπολιτικῆς ὀργανώσεως τῆς νήσου Εὔβοιας, κατὰ τοὺς χρόνους τῆς ἱστορικῆς ἀρχαιότητας.  Προκειμένου νὰ καταστεῖ αὐτὸ ἐφικτὸ ἦταν ἀναγκαῖο, ἀφ’ ἑνὸς νὰ μελετηθεῖ τὸ φυσικὸ ἀνάγλυφο, ἀφ’ ἑτέρου νὰ ἐξετασθοῦν τὰ δημοσιευμένα ἀρχαιολογικὰ εὑρήματα (ἀκίνητα καὶ κινητὰ), που ἔχουν προκύψει στὶς διάφορες ἀρχαιολογικὲς θέσεις.
Ἡ προσεκτικὴ μελέτη τῆς γεωμορφολογίας τῆς νήσου, ἐν συνδυασμῷ πρὸς τὴν ἐξέταση καὶ τὴν τοποθέτηση τῶν ἀρχαίων θέσεων πάνω στον χάρτη, καθὼς καὶ ἡ ἐξέταση τῶν φιλολογικῶν πηγῶν καὶ τῶν ἐπιγραφῶν, συνετέλεσαν στὸν ἐντοπισμό, τὴν ἀναγνώριση, τὴν πιθανὴ ἢ καὶ τὴν ἀσφαλῆ ταύτιση τῶν ἀρχαίων εὐβοϊκῶν πόλεων καὶ κωμῶν, καθὼς καὶ στὸν προσδιορισμὸ τῶν ἀνὰ ἐποχὴν ἐπικρατειῶν τους. Στὴν παροῦσα ἔρευνα χρησιμοποιήθηκε χάρτης κλίμακας 1:250.000, ἐκδόσεως τῆς Ἐθνικῆς Στατιστικῆς Ὑπηρεσίας.
Κατ’ ἀρχὰς ἔγινε μὶα πρώτη περιγραφὴ τῆς Εὔβοιας στὸ σύνολό της. Βάσει τοῦ ἀναγλύφου ἡ νῆσος διαιρέθηκε σὲ ἕξι μείζονες περιοχές, οἱ ὁποῖες διαιρέθηκαν σὲ μικρότερες περιοχές, καθεμιὰ ἀπὸ τὶς ὁποῖες μελετήθηκε ἰδιαιτέρως. Κατόπιν τοποθετήθηκαν σὸν χάρτη οἱ ἀρχαῖες θέσεις. Σὲ κάθε θέση γίνεται φυσικὴ περιγραφὴ καὶ ἀκολουθεῖ ἔκθεση τῶν ἀρχιτεκτονικῶν λειψάνων, τῆς κεραμεικῆς καὶ ἄλλων εἰδῶν εὑρημάτων, καθὼς καὶ τῶν ἐπιγραφῶν (ἀναθηματικῶν, ψηφισματικῶν, ὅρων ἱερών, ἐπιτυμβίων κ.ἄ.).
Στὸ τέλος τῆς ἐργασίας ἐξετάζουμε τὴν πυκνότητα καὶ τὴν κατανομὴ τῶν οἰκισμῶν κατὰ περιοχὴ καὶ κατὰ τὸ σύνολο ἀνὰ ἐποχὴ (ΠΓ, ΓΕ, ΑΡ, ΚΛ, ΕΛ, ΠΡΩ). Ἔτσι διαπιστώνεται ἡ πύκνωση ἢ ἡ ἀραίωση, ἡ ἀνάπτυξη ἢ ἡ παρακμὴ τῶν οἰκιστικῶν κέντρων, τῶν πόλεων δηλαδὴ καὶ των κωμῶν κάθε περιοχῆς ἀνὰ ἐποχήν. Συνοδευτικοὶ πίνακες καὶ τὰ φῦλλα χάρτου καταλλήλως ἐπεξεργασμένα, μὲ σημειωμένες τὶς ἀρχαῖες θέσεις, συμβάλλουν στὴν πληρέστερη κατανόηση καὶ παρουσίαση τῆς οἰκιστικῆς ἐξελιξεως καὶ τῆς πολιτικῆς ὀργανώσεως τῆς Εὐβοίας κατὰ τὸ χρονικὸ διάστημα τῆς ἀρχαιότητας ποὺ ἐξετάζουμε (1.050 π.Χ. – 27 π.Χ.)

This paper discusses the problem of the historiographical constructionof the concept of polis, using as strategy the analysis of the historiographicaltreatment to the subject of the inclusion/exclusion of the resident aliens (metics)in the Classical Athenian polis. Six models are proposed: the religious city, theconsumer-stamental city, the modern city, the class city, the institutional city, andthe philosophical-existential city; after that, the paper discusses some recenthistoriographical alternatives.

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Este artigo discute o problema da construção historiográfica do conceito de polis, utilizando como estratégia a análise do tratamento historiográfico ao tema da inclusão/exclusão dos estrangeiros residentes (metecos) na polis ateniense clássica. São propostos seis modelos: a cidade religiosa, a cidade consumidoraestamental, a cidade moderna, a cidade de classes, a cidade institucional e a cidade filosófico-existencial; após isto, o artigo discute algumas alternativas historiográficas recentes.

L'analyse du texte de l'Onirocriticon d'Artémidore de la deuxième moitié du IIe siècle ap. J.-C., de sa partie théorique ainsi que du catalogue des rêves, montre assez le grand intérêt que les chercheurs peuvent y trouver. C'est un texte qui ouvre de nouvelles voies aux historiens et particulièrement aux historiens de mentalité, aux spécialistes de l'iconographie, de la symbolique, ou de l'anatomie et à tous ceux qui s'intéressent à la flore ou à la faune, à la cuisine ou à la médecine. Il est indispensable de l'étudier dans son intégralité et non d'une façon fragmentaire, puisqu'il nous donne l'image de la société dans toute sa complexité. Nous avons réuni 3421 rêves racontés par des hommes, femmes ou enfants de toutes couches sociales, que nous analysons en utilisant le logiciel Excel. Ce sont des Grecs en majorité, mais aussi des Romains, citoyens d'Ephèse ou d'autres cités de l'Orient grec. Nous parlons de toutes les occupations et de tous les métiers de cette société ancienne de l’Orient romain. Nous nous intéressons plus particulièrement à la société, à sa structure et son image. Il nous semble que cette source, souvent méprisée, devrait attirer davantage l'attention des chercheurs.
Onirocriticon metninin, hem teorik kısmınin hem de rüyalarin kataloğunun analizi, araştırmacılarin büyük ilgisini çekmektedir. Burada bahsedilen metin, tarihçilere, sosyal bilimcilere, ikonografi uzmanlarina ve de hayvanlar, bitkiler, mutfak ve tipla ilgilenen herkese, semboller ve anatomi ile ilgili yeni yollar açmaktadir.
Bu metni, bütün olarak incelemek mümkün değildir, çünklü bize toplumu bir bütün olarak tanitmaktadir. Bilgisayar yardimiyla, eserde incelediğimiz 3.421 rüyayi biraraya getirdik.
Burada, Artemidor ile ilgili olan çalişmalarimizin bir kismini sunuyoruz. En çok ilgilendiğimiz şey, toplum, toplumum yapisi ve görünümüydü. Araştırmacıların, çok kez eleştirilen bu kaynakla daha çok ilgilenmeleri gerektiği kanaatindeyiz.
Αρτεμίδωρος ο Εφέσιος  (ή Αρτεμίδωρος ο Δαλδιανός): ή Ονειροκριτικός

Euripides' theatre stands as a mirror of political battles and contradictions that the Athenian polis experimented at the end of the 5th century BC. Works such as Children of Herakles, Erechtheum or Suppliant Women could be fully appreciated only if compared to the historical events that involved Athens at that time and if conceived for an audience mainly of Athenian citizens. Such an "Athenocentrism" has recently been downsized by some scholars (Easterling, Csapo, Lamari) who have remarked the wider diffusion of tragic shows outside Athens through the so called re-performances, revivals of classical tragedies in peripheral areas and in Western Greece since the beginning of the 5th century BC. According to E. Stewart (2017) this practice might have had as a result the creation of a Pan-Hellenic tragedy, to which Euripides would have given a great contribution by means of dramas such as Andromache, Archelaus, Aeolus and Melanippe Demostis. The paper analyzes strengths a...

El mite de les amazones s’introdueix en l’imaginari grec com l’encarnació de l’alteritat absoluta respecte als valors i ciutadans de la polis. Freqüentment, la pertinença a la barbàrie i a una construcció social gineconcràtica que caracteritza aquestes dones té com a resultat un càstig, que es tradueix generalment en la seva mort a mans d’un dels grans herois de la mitologia. Aquest tema, que va començar a tenir vigència en la ceràmica i l’escultura a partir de finals del segle VIII aC, es pot fer servir com a fonts d’informació per conèixer els estàndards culturals grecs per a cada moment. L’anàlisi de les fonts materials, es pot verificar la importància que va tenir aquest mite per a la explicació dels valors de la polis i per a justificar i recolzar la hegemonia d’Atenes abans, durant i desprès de les Guerres Mèdiques.

The Amazon’s myth is introduced in the Greek imaginary as the embodiment of absolute alterity in regard to the values and the citizens of the Greek city. Frequently, the social belongigness to barbarism and to a gynecocratic society that characterizes these women results in a punishment, which is usually translated into his death by one of the great heroes of mythology. This theme, which began to appear for ceramics and sculpture at the end of the 8th century BC, can be used as a source of information to know the Greek cultural standards for each historic moment. The analysis of material sources can verify the importance of this myth for the explanation of polis values and to justify and support the hegemony of Athens before, during and after the Persian Wars.