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The present paper aims at drawing renewed attention to the relevance of evidentiality for Ancient Greek by means of a number of case studies taken from two of Plato's works (namely the Apologia Socratis and Crito). First, I briefly identify the conceptual framework within which themain analysis of Attic evidential phenomena occurs. Then, I provide a preliminary overview of (possible) linguistic means used in marking evidentiality in Ancient Greek (formal aspect). I also explore the way in which evidential values are conveyed (semantic aspect). Certain Attic particles (e.g., ára, depou), functional oppositions in complementizing patterns (e.g., hóti vs. hōs), defective verbal forms (e.g., ēmí), and "auxiliaries" (e.g., dokéō) are revealed as evidential markers or "strategies" . These are able to express inferential, presumptive, reportative, quotative, visual, and participatory evidentiality. The oblique optative is suggested to have evidential overtones as well. In summary, the paper endeavors to show the importance of "evidentiality" as an integrative conceptual frame for the descriptive analysis of certain Ancient Greek phenomena. [ABSTRACT FROM AUTHOR]

The article presents information on the work "La violence dans les mondes grec et romain: actes du colloque international, Paris, 2-4 mai, 2002" edited by J. M. Bertrand. The work consists of 23 papers presented in the conference "La violence dans les mondes grec et romain" centered round the theme of violence in Greek-Roman society. The papers cover the topics ranging from nose cutting as a Byzantine punishment to aggressive theatre scenes on South Italian pottery.

The present work looks at the term ksénos as an access point to the enacted model of hospitality— ksenía —in ancient Greece. It deduces the onomasiological and semasiological spread of the term across the model's participants, namely GUEST, STRANGER but also HOST, into a schematic prototypical core within a complex and dynamic conceptual integration model. Along the spatial continuum of DISTANCE-APPROACHING-PROXIMITY, the analysis looks into APPROACHING as an emergent space, where GIFT-EXCHANGE is interpreted as a process of mental-space shift on the part of a stable SELF confronting the incoming OTHER. POSSESSIONS EXCHANGE conceptualised as non-commodifiable and non-alienable to the giver activates the metaphorical relation HAVE as BE. Thus, the abrupt confrontation is accommodated as an ad hoc partial substitutability of each participant's identity by the identity of the other. Some Proto-Indo-European etymologies proposed in literature for the term are reviewed, and their compatibility with the present analysis is evaluated. [ABSTRACT FROM AUTHOR]

This paper aims to interpret the function of laughter in Greek oratory. Investigation of relevant passages in the preserved speeches of the Attic orators and rhetorical meta-texts shows how laughter propels the establishment of each one of the three kinds of εντεχνoι πíστειζ ('artistic' proofs), namely argument, êthos and pathos. [ABSTRACT FROM AUTHOR]

This paper argues that diatonic music and the theory of its tunings were an important precursor to the musical developments of the fifth and fourth centuries. The cyclical principles of diatony were imported to Greece in the early Archaic period as a musical aspect of the Orientalizing movement, an event which is encrypted in the tradition that Terpander invented the seven-stringed lyre. The Terpandrian style of music persisted until the time of Phrynis in the mid-fifth century, after whom constant harmonic innovation began to obscure its important diatonic foundation. This phase of Greek musical history has left only oblique traces in the corpus of technical literature, since the earliest (mostly) extant treatise, the Elementa Harmonica of Aristoxenus, presents rather an account of the Perfect System, which was designed to accommodate the innovations of the later Classical period. [ABSTRACT FROM AUTHOR]

The section presents a list of books about the societies in Greece and Rome.

The article presents information on the central theme of the October 2007 issue of "Vetus Testamentum." The greater part of the issue is devoted to theme Prophecy in Greece, Israel and Ugarit. Contributions from Professors A. Lange, A. C. Hagedron, H. B. Huffmon and N. Wyatt were read at the SBL International Meeting 2006 in Edinburgh, Scotland.

Aristotle in Physics I,1 says some strange-sounding things about how we come to know wholes and parts, universals and particulars. In explicating these, Simplicius distinguishes an initial rough cognition of a thing as a whole, an intermediate "cognition according to the definition and through the elements," and a final cognition of how the thing's many elements are united: only this last is επιστημη. Simplicius refers to the Theaetetus for the point about what is needed for επιστημη and the ways that cognition according to the definition and through the elements falls short. By unpacking this reference I try to reconstruct Simplicius' reading of "Socrates' Dream," its place in the Theaetetus' larger argument, and its harmony with other Platonic and Aristotelian texts. But this reconstruction depends on undoing some catastrophic emendations in Diels's text of Simplicius. Diels's emendations arise from his assumptions about definitions and elements, in Socrates' Dream and elsewhere, and rethinking the Simplicius passage may help us rethink those assumptions. [ABSTRACT FROM AUTHOR]

In Pakistan are visible thousands of children living alone in the streets, used by different kind of people for underground proposes. Then one finds them older entering Greece borders, bringing with them the underground exploitative activities as well as the solidarity support of local population living where migrant pass. Looking to the youngsters migrant flow from Afghanistan to Europe, is it possible to understand it when sociologist look at it as a problem of national stock and flow? Or does sociology need to adopt without borders methodologies? [ABSTRACT FROM AUTHOR]

This article discusses the meaning of a word used in the description of the aftermath of the battle of Cunaxa when Artaxerxes cavalrymen withdrew and the Greeks gave chase and realized that the king's standard flew in the midst of the army. Scholars have differed on whether or not the word "standard" was correct or not. Some feel that the word should be lance.

A passage of Plutarch's biography of Alcibiades (Alc. 33.2) invites us to explore the way Athens rewarded its benefactors in the fifth and fourth century, especially the first awards of crowns to citizens. This article challenges the widespread assumption that Alcibiades' crowning with gold when he came back to Athens from his exile is an invention by Plutarch or a previous source. First, there is evidence that the crowning was known to other ancient authors. Furthermore, if one takes into consideration not only inscriptions, but also literary sources, Plutarch's report is not an isolated piece of information. It fits well in the history of the Athenian practice of bestowing honors. It has precedents in Athens, continuity after Alcibiades, parallels in other cities, and corresponds to the behavior one would expect from the dêmos as well as from a benefactor at the end of the fifth century. When viewed in this light, Plutarch's information may help us to understand the first stages of the institution of honoring fellow citizens, which was to become so important in later times. [ABSTRACT FROM AUTHOR]

Epigraphy tells about a deeply conservative Athens in Roman times. However, the civic religious life was not identical to that of earlier periods. This article is based on two main ideas. First, continuity is never mere survival; when surrounded by a new context, it may be interpreted as change. The interaction between the Roman empire and the Athenian elites provided such a new context: both Rome and local elites were interested in fostering continuity of religious forms. Secondly, notwithstanding this, epigraphy does indeed document some changes within the civic religion of Roman Athens. One of the most evident is the increasing oligarchization of religious power. It is my contention that this development had a deep impact on religiosity too. From Hellenistic times onwards, the ties between the demos and civic religion were progressively fading away. By Roman times, the democratic fiction did not need to be maintained anymore, as the changes in the management of civic religion show. The increasing religious power of the elite is one of the factors which contributed to create a new framework of meaning. Among other things, the success of certain gods, such as Asklepios, Isis, or Zeus Hypsistos, may also be explained within this new context. Reversely, the growing power of these gods may also account for the option taken by those members of the elite who chose the cult of Asklepios or Isis as a stage on which to display their generosity and improve their social prestige. It seems only fair to conclude that changes in civic religion should also be explained by the changing attitudes of the elites. [ABSTRACT FROM AUTHOR]

Discusses the legal status of Islam in Greece. Forms in which Islam is presented in Greece; Information on the Treaty of Constantinople in 1881; Number of Greek-Orthodox and Muslims who had been mutually exchanged and settled respectively in Turkey and Greece by the middle of 1925; Number of Muslims of Greek citizenship who are residing in Greece as of November 2004; Important source of income for the Muslim community.

The Old Persian line in Aristophanes' Achamians (100) is commonly believed to contain nothing but comic gibberish. Against this view, it is argued here that a responsible reconstruction of an Old Persian original is possible if one takes into account what we nowadays know about late fifth-century Old Persian. Moreover, the result, whose central element is the Persian verb for 'writing', fits in with both general considerations on linguistic realism in drama and the historical reality of diplomatic interaction between Greece and Persia during the Peloponnesian War. [ABSTRACT FROM AUTHOR]

Presents a textual criticism of Louis Robert's interpretation of the Greek manuscript Pausanias 5.1.5, that Heraclea-at-Lamus and the Aetolians shared a myth involving Endymion. Similarity between the Aetolian and Elean historical perspectives; Kinship between Aetolians and the Eleans; Role of Endymion in linking the Aetolians and the Heracleans.

Proposes a notation of caesurae in the early Greek hexameter. Differences in the meanings of the term caesura; Overview of the articulation of the sense and the succession of long and short syllables; Use of whole numbers to refer to positions after either the princeps or the biceps and half numbers to refer to positions after the trochee.

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Studies the possibility that ancient sailing ships sailed against the wind or `tacked' or `beat to windward.' Argument of scholars that ancient ships cannot beat to windward; Poseidonios' testimony mentioning a Greek expression that may mean tacking; Expression used metaphorically by scholars; Plutarch's sea voyage account wherein an expression was used to denote ship movements.

Focuses on the interplay of polis (city-state) and tragedy in the drama, `Antigone,' written by Sophocles in Greece. Account of fifth-century Greek sensibilities; Contribution of orthodox thought to tragedy; Transgression presented by the play; Role of polis values in shaping audience response to a play; Exploitation of administrative rulings.

Examines the use of the term chous, a Greek meteorological unit. Use of the term in several Greek documents from Egypt during the fourth century A.D.; Function of chous as a meteorological unit between kotyle and metretes; Re-appearance of chous in the seventh-century papyrus; Representation of jars in the Byzantine Oxyrhynchus.