The Rio-Antirrio Bridge was inaugurated on August 7, 2004, one week before the opening of the 2004 Summer Olympics in Athens.

Within two decades, it changed the economic landscape in Greece. The Rio-Antirrio Bridge, which connects the Peloponnese with Central Greece, had the aim of making the transport of passengers and cargo much easier. That has certainly been achieved.

The opening of the bridge was a celebration, with the first people to officially cross it being none other than the Olympic torchbearers of the 2004 Olympics. One member of that group was Otto Rehhagel, the German football coach who had led the Greek national team to their triumph in the Euro 2004 Cup just a month earlier.

The official name of the bridge is the Charilaos Trikoupis Bridge, named after the nineteenth-century prime minister of Greece, who was the first man to envision such a span connecting the Peloponnese with Central Greece. Unfortunately, state finances at the time did not allow for such a large-scale project.

The 2,380-meter (approximately 1.8-mile) long bridge is one of the longest cable-stay bridges in the entire world. It improves access to and from the Peloponnese, which could previously only be reached by ferry or via the Isthmus of Corinth.

According to a recent study by the Observatory of Road Networks in Western Greece and the Peloponnese, the construction of the graceful white cable-stay bridge has already resulted in enormous financial benefits. To date, this amount is estimated to be over 400 million euros.

The experts believe that the total amount of funds the bridge’s construction will bring to the area will be more than one billion euros during the period of 2017 to 2032.

Tourist flows have also improved, which is especially noted with arrivals coming into the area from the north from the port of Patras. Travelers heading for the Ionian Sea islands and areas in Central Greece can now easily and swiftly cross through the central area of the country and back again.

The study also noted that the bridge has already had a positive effect on property values in the northern region, which has led to a significant rise in land prices. This has given added value to an area that had been largely underdeveloped, attracting investment.

Traffic flows have also benefited immensely from the creation of the Charilaos Trikoupis Bridge. It not only connects two major motorways, the Ionian Odos and Olympia Odos, but transport connections between Epirus and Aitoloakarnania have been greatly improved, as well.

Before the construction of the new span, Aitoloakarnania had basically been almost completely cut off from the rest of the country.

Rio-Antirrio Bridge considered an engineering masterpiece

The construction of the imposing cable-stay bridge is widely considered to be an engineering masterpiece, owing to several solutions applied to overcome difficulties caused by its location and the geology of the region.

These difficulties included the especially deep waters of the river, the once-unstable underlying ground under the bases of the bridge, seismic activity, the probability of tsunamis, and the expansion of the Gulf of Corinth due to plate tectonics.

The seabed was first reinforced and stabilized by driving two hundred hollow steel pipes into the ground beneath each pier. The pier footings themselves were not driven into the seabed; they rest on a bed of gravel meticulously leveled to an even surface (a difficult endeavor at this depth).

During an earthquake, the piers are able to move laterally along the sea floor, with the gravel bed absorbing the energy. The bridge decking is also connected to the pylons using special jacks and dampers designed to absorb any movement.

View the fascinating video below to see all the special features of this unique and beautiful cable-stay bridge, which has already contributed immensely to the economy of the country.

Nisyros is a magical gem located in the Aegean. The island, part of the Dodecanese archipelago, is situated between Kos and Tilos, and has an active volcano which is also the youngest volcano in Greece.

Nisyros offers untouched villages, quiet beaches, hot springs and ancient walls of black volcanic stone. Top that off with the fact that there are few tourists, and you’ll feel like the entire island and all of its many beauties are exclusively yours.

The amazing villages of  Greece’s Nisyros island

Disfruta de la Grecia auténtica sin prisa ni aglomeraciones. Descubre la isla de #Nysiros y vive la cultura y la historia como nunca antes.⁣
⁣#Grecia #Vacaciones #Travel #GreciaTour #TourPrivado #FelizMiércoles pic.twitter.com/2p23dXOUOS

— GreciaTour.com (@GreciaTour_com) August 10, 2022

There are several quaint villages on the island; the largest is Mandraki. It is straight out of a photo book of traditional Greek island architecture and great views.

The narrow, cobbled streets and squares lace around the villages where you can take a stroll and feel as though you have traveled back to ancient times. The homes, which are made of volcanic rocks and are insulated with pumice stone, boast wooden balconies.

Nightlife on Nisyros is very unlike the hectic pace of party islands in Greece. You will, however, find quaint local tavernas and bars in which to enjoy your lazy summer nights.

The Volcano

You can actually go to the center of the island, walk along the volcano’s rim, and watch its boiling crater. The volcano, which hasn’t actually erupted since 1888, is a spectacular sight.

The Volcanological Museum in Nikia

Located at the edge of the caldera, the view is breathtaking, and you can learn a thing or two about the fascinating geology of the island. 3D animated images to demonstrate various facts about the volcano are available, so be sure to check them out.

Paleokastro, Nisyros’ Acropolis

Dating back to the classical period and ruins of the ancient city, the Paleokastro is constructed from one of the hardest rocks in the world, basaltic andesite, which was spewed out from the volcano. This has helped preserve the acropolis through the passage of time.

A Monastery Built in a Cave

The Monastery of Panagia Spiliani sits atop of a hill in northwest Mandraki, the largest part of it constructed inside a cave. A truly unique experience, the cave is divided into two churches and is definitely worth a visit.

Nisyros’ Thermal Spas

At several points along the coast of Nisyros, you will find spouting hot water springs with temperatures varying from 30 to 60 degrees Celsius (86 to 140 degrees F). The springs are known for their therapeutic effects for muscles and skin.

Around 1.5 km (1 mile) east of the port of Mandraki, you will find the thermal spa of Loutra with hot spring waters at 37 degrees Celsius (or 98.6 Fahrenheit, equal to humans’ body temperature).

Get ready For Beautiful Beaches on Nisyros island

Due to the relatively few numbers of travelers on the island, the beaches of Nisyros are extraordinarily clean, quiet, and relaxing.

You can go to a different beach every day, as there are many to choose from. Some favorites are Lefki Beach, along with Gialiskari, Lyés, Páloi, Pachia Ammos, Katsouni, Aghios Savas, Aghia Irini, and Chochlákia Beaches.

Must-try local cuisine

There are many traditional dishes to be savored on Nisyros island. Some typical “spitiko” or homemade dishes are pita, chickpea nuggets, and kapamas, which is stuffed goat. Of course, as you are on an island, there is always fresh seafood available, too!

Getting there

You can get to the volcanic paradise of Nisyros from the island of Kos or as part of a tour of other islands in the Dodecanese, as well as from Piraeus.

Nisyros is a magical gem located in the Aegean. The island, part of the Dodecanese archipelago, is situated between Kos and Tilos, and has an active volcano which is also the youngest volcano in Greece.

Nisyros offers untouched villages, quiet beaches, hot springs and ancient walls of black volcanic stone. Top that off with the fact that there are few tourists, and you’ll feel like the entire island and all of its many beauties are exclusively yours.

The amazing villages of  Greece’s Nisyros island

Disfruta de la Grecia auténtica sin prisa ni aglomeraciones. Descubre la isla de #Nysiros y vive la cultura y la historia como nunca antes.⁣
⁣#Grecia #Vacaciones #Travel #GreciaTour #TourPrivado #FelizMiércoles pic.twitter.com/2p23dXOUOS

— GreciaTour.com (@GreciaTour_com) August 10, 2022

There are several quaint villages on the island; the largest is Mandraki. It is straight out of a photo book of traditional Greek island architecture and great views.

The narrow, cobbled streets and squares lace around the villages where you can take a stroll and feel as though you have traveled back to ancient times. The homes, which are made of volcanic rocks and are insulated with pumice stone, boast wooden balconies.

Nightlife on Nisyros is very unlike the hectic pace of party islands in Greece. You will, however, find quaint local tavernas and bars in which to enjoy your lazy summer nights.

The Volcano

You can actually go to the center of the island, walk along the volcano’s rim, and watch its boiling crater. The volcano, which hasn’t actually erupted since 1888, is a spectacular sight.

The Volcanological Museum in Nikia

Located at the edge of the caldera, the view is breathtaking, and you can learn a thing or two about the fascinating geology of the island. 3D animated images to demonstrate various facts about the volcano are available, so be sure to check them out.

Paleokastro, Nisyros’ Acropolis

Dating back to the classical period and ruins of the ancient city, the Paleokastro is constructed from one of the hardest rocks in the world, basaltic andesite, which was spewed out from the volcano. This has helped preserve the acropolis through the passage of time.

A Monastery Built in a Cave

The Monastery of Panagia Spiliani sits atop of a hill in northwest Mandraki, the largest part of it constructed inside a cave. A truly unique experience, the cave is divided into two churches and is definitely worth a visit.

Nisyros’ Thermal Spas

At several points along the coast of Nisyros, you will find spouting hot water springs with temperatures varying from 30 to 60 degrees Celsius (86 to 140 degrees F). The springs are known for their therapeutic effects for muscles and skin.

Around 1.5 km (1 mile) east of the port of Mandraki, you will find the thermal spa of Loutra with hot spring waters at 37 degrees Celsius (or 98.6 Fahrenheit, equal to humans’ body temperature).

Get ready For Beautiful Beaches on Nisyros island

Due to the relatively few numbers of travelers on the island, the beaches of Nisyros are extraordinarily clean, quiet, and relaxing.

You can go to a different beach every day, as there are many to choose from. Some favorites are Lefki Beach, along with Gialiskari, Lyés, Páloi, Pachia Ammos, Katsouni, Aghios Savas, Aghia Irini, and Chochlákia Beaches.

Must-try local cuisine

There are many traditional dishes to be savored on Nisyros island. Some typical “spitiko” or homemade dishes are pita, chickpea nuggets, and kapamas, which is stuffed goat. Of course, as you are on an island, there is always fresh seafood available, too!

Getting there

You can get to the volcanic paradise of Nisyros from the island of Kos or as part of a tour of other islands in the Dodecanese, as well as from Piraeus.

Scholars acknowledge that some legends from Greek mythology are strikingly similar to stories from the Bible. According to some theories, a few individual characters from the Bible might also appear in Greek mythology. One theory argues that the famous Moses of Egypt can be found in Greek records. Does Moses really appear in Greek mythology, or is this just wishful thinking?

Who was Moses?

Firstly, let us establish who Moses was. He appears in the Bible books of Exodus, Leviticus, Numbers, and Deuteronomy. Exodus contains the most famous part of his life story. It tells the story of how he was a Hebrew boy placed in the Nile River, where the Pharaoh’s daughter then found him.

When Moses was an adult, he tried to help his fellow Hebrews, who were slaves in Egypt, but then he ran away and remained in a distant land for forty years. He eventually returned after God allowed him to go and free his people from Egypt. Pharaoh refused to let the Hebrews go, but after ten devastating plagues from God, he relented.

Moses led the people out of Egypt across the Red Sea (where Pharaoh and his army drowned after trying to pursue them) and into the Sinai wilderness. There, he gave his people an extensive list of regulations from God, collectively known as the Mosaic Law. He also wrote many religious writings. The first five books of the Bible are attributed to him, as well as several poetic writings.

Did the Greeks know about Moses?

The theory that Moses appears in Greek mythology depends on the idea that the Greeks could have known of Moses in the first place. After all, he could not have appeared in their mythology if they did not know about him.

As it so happens, Moses does appear in quite a few Greek records. The Egyptian priest Manetho, from the third century BCE, mentioned Moses in his history of Egypt. Since Manetho lived in Egypt during its Hellenistic era, it is virtually certain that the Greeks of that region were aware of Moses. They certainly would have known of him after reading Manetho’s history.

Interestingly, there is evidence that the Greeks knew about Moses even before the Hellenistic era of Egypt. The first-century BCE Greek historian Diodorus Siculus wrote about the origin of the Jews. His account came from Hecataeus of Abdera, a Greek traveler from c. 300 BCE.

Hecataeus’ account differs from the Bible’s account in numerous ways, but it is still fundamentally the same story of Moses. Therefore, at least as early as 300 BCE, the Greeks definitely knew about Moses.

Was Musaeus from Greek mythology the same as Moses?

In ancient times, several writers explicitly identified Moses with a certain figure from Greek mythology. This figure was Musaeus. It is obvious that the main reason for identifying the two figures is due to the similarity between their names. But is there any more of a connection than this? Well, what does Greek mythology say about Musaeus?

Musaeus was a legendary intellectual, philosopher, seer, prophet, poet, musician, and historian. The Greeks believed that he founded a class of priestly poetry in Athens. He allegedly lived in the time of Heracles and was associated with Orpheus, another prominent poet and prophet from Greek mythology.

Immediately, we can see that there are some definite similarities between Moses and Musaeus from Greek mythology. In addition to the similarity in their names, their roles are also similar. Moses was a prophet, since he relayed messages from God. He was a poet, since he wrote the poetic book of Job and several of the Psalms. He was also a historian, since he wrote part of the history of the Jews.

Why Musaeus could not have been Moses

Despite these similarities, there is a key reason why Musaeus could not have been Moses. The key reason is that they did not live at the same time.

At first glance, it might look like the chronology works very well. Moses is usually placed at the time of Ramesses II, who ruled in the 13th century BCE. He is also placed in the time of Heracles, who lived about half a century prior to the Trojan War. That would also put him in the 13th century BCE according to the traditional date of the Trojan War. Therefore, it seems at first glance that Musaeus and Moses would have been exact contemporaries.

However, the reality is not so simple. Despite the popular association between Moses and Ramesses II, this has no historical or Biblical basis. The Bible’s internal chronology, along with its genealogical record of the prophet Samuel, places Moses firmly in c. 1500 BCE. That means he lived almost three centuries earlier than the traditional era of Musaeus.

The true era of Musaeus

The theory connecting Moses with Musaeus is further disproved if we examine the information about Musaeus from Greek mythology even more closely. For one thing, there is evidence that the Trojan War occurred several centuries later than the traditional date.

Furthermore, recall that Musaeus was closely associated with Orpheus. Some records say that Musaeus was Orpheus’ son, while other records give the inverse relationship. In either case, they lived at about the same time.

Greek tradition claims that Homer was a tenth generation descendant of Orpheus. That would place Orpheus, and therefore his associate Musaeus, about 200 to 250 years prior to the time of Homer. Since Homer lived in the seventh century BCE, that would mean that Musaeus would have probably lived in the ninth or tenth century BCE. Hence, this would have been long after the time of Moses. Therefore, it is virtually certain that Moses was not Musaeus from Greek mythology.

The Greeks were famous in antiquity for their adventurous and curious spirit, which led to the establishment of numerous Greek colonies across the Mediterranean and beyond. Tucked away on Spain’s beautiful Costa Brava, one of these ancient Greek colonies, called Emporion, was a truly remarkable Greek settlement that thrived far from metropolitan Greece on the other side of the Mediterranean.

Emporion is an excellent example of early Greek expansion, as it became a place where Greek traders and settlers converged to establish a bastion of Greece at the far western end of the Mediterranean.

Emporion became a thriving hub that, for centuries, played a crucial role in shaping the foundations of early European exchange and people’s movements. When discussing Greek colonies, we normally focus on Asia Minor and the Italian Peninsula. However, here on the Iberian Peninsula, these ancient Greek explorers left their unique mark, proving that the ancient Greeks were, in fact, quite the adventurers.

Emporion was a Greek gem on Spanish soil

The story of Emporion started around 575 BC, when Greek seafarers from Phocaea, a Greek city in Asia Minor (modern-day Turkey), set their sights on the western horizon, seeking more land to expand their opportunities. These people were the same adventurous men and women who founded Massalia (today’s Marseille) on the opposite side of Emporion, on today’s Mediterranean coast of France.

Their initial settlement, the “Palaiapolis” or Old City, was cleverly positioned on a small island, now comfortably part of the mainland, due to thousands of years of land reclaiming in the broader area. We can only imagine the spectacle of Greek ships filled with exquisite pottery, fine olive oil, and the kind of wine that only ancient Greeks could produce, setting foot on Iberia.

What was different at that time was that these people weren’t just there to exchange goods and sell their produce; they were there to stay permanently, injecting Greek culture into the local populations, importing fresh ideas, and the unique “Greek spirit” into the local area.

The very name they gave to the city, “Emporion,” means “market” or “trading post” in Greek. It leaves no room for doubt about its core purpose and the reason why this settlement was named after the Greek word for trade. Emporion was intended to become a cosmopolitan crossroads, a vibrant meeting point where Greek merchants met local Iberian populations, thereby establishing a robust trade route in a wide range of goods, from precious metals to essential food supplies.

What is particularly fascinating about Emporion is the relationship that developed between the Greek colonists in the area and the local Iberian tribes, especially the Indiketes. Initially, there was a clear divide—a literal wall separated the Greek and Iberian communities, as is often the case with newly established colonies throughout history.

But as often happens, shared interests and a healthy dose of realism slowly eroded those barriers, bringing locals and settlers together. Over time, mutual benefit led them to achieve a remarkable degree of cultural exchange, resulting in a truly blended society that contributed to the development of a unique community with its own strengths and characteristics.

This community thrived through commerce and cultural exchanges. Centuries later, during the Roman era, Emporion’s strategic value became undeniable. During the tumultuous Punic Wars, Emporion became a crucial landing point for Roman legions, demonstrating its geopolitical importance. The Romans, ever efficient, established their adjacent settlement, which eventually merged with the pre-existing Greek city. The collective name, Emporiae, perfectly encapsulates this dual Greco-Roman identity and heritage, where two powerful cultures merged on one remarkable site.

Today, what truly makes Empúries a must-see is the extraordinary chance it offers to walk through both Greek and Roman streets in a single visit. It’s not every day you get to stand where an ancient agora once buzzed with philosophical debate, and just right next to it, you can envision a Roman forum alive with political drama that only the Romans could offer.

The ongoing excavations, which commenced in 1908, continue to unearth incredible treasures—from formidable city walls and elegant temples, including one dedicated to Asclepius, the Greek god of medicine (perhaps an early version of a Greek health resort), to private homes adorned with breathtaking Roman mosaics.

The next time you visit northeastern Spain and Catalonia, be sure to visit this site of ancient Greek heritage on the Iberian Peninsula. Admire what is now known as Empúries, a name closely resembling its original one.

For a more detailed description of what led to the Greek colonization of the area, read here.

The Greeks were famous in antiquity for their adventurous and curious spirit, which led to the establishment of numerous Greek colonies across the Mediterranean and beyond. Tucked away on Spain’s beautiful Costa Brava, one of these ancient Greek colonies, called Emporion, was a truly remarkable Greek settlement that thrived far from metropolitan Greece on the other side of the Mediterranean.

Emporion is an excellent example of early Greek expansion, as it became a place where Greek traders and settlers converged to establish a bastion of Greece at the far western end of the Mediterranean.

Emporion became a thriving hub that, for centuries, played a crucial role in shaping the foundations of early European exchange and people’s movements. When discussing Greek colonies, we normally focus on Asia Minor and the Italian Peninsula. However, here on the Iberian Peninsula, these ancient Greek explorers left their unique mark, proving that the ancient Greeks were, in fact, quite the adventurers.

Emporion was a Greek gem on Spanish soil

The story of Emporion started around 575 BC, when Greek seafarers from Phocaea, a Greek city in Asia Minor (modern-day Turkey), set their sights on the western horizon, seeking more land to expand their opportunities. These people were the same adventurous men and women who founded Massalia (today’s Marseille) on the opposite side of Emporion, on today’s Mediterranean coast of France.

Their initial settlement, the “Palaiapolis” or Old City, was cleverly positioned on a small island, now comfortably part of the mainland, due to thousands of years of land reclaiming in the broader area. We can only imagine the spectacle of Greek ships filled with exquisite pottery, fine olive oil, and the kind of wine that only ancient Greeks could produce, setting foot on Iberia.

What was different at that time was that these people weren’t just there to exchange goods and sell their produce; they were there to stay permanently, injecting Greek culture into the local populations, importing fresh ideas, and the unique “Greek spirit” into the local area.

The very name they gave to the city, “Emporion,” means “market” or “trading post” in Greek. It leaves no room for doubt about its core purpose and the reason why this settlement was named after the Greek word for trade. Emporion was intended to become a cosmopolitan crossroads, a vibrant meeting point where Greek merchants met local Iberian populations, thereby establishing a robust trade route in a wide range of goods, from precious metals to essential food supplies.

What is particularly fascinating about Emporion is the relationship that developed between the Greek colonists in the area and the local Iberian tribes, especially the Indiketes. Initially, there was a clear divide—a literal wall separated the Greek and Iberian communities, as is often the case with newly established colonies throughout history.

But as often happens, shared interests and a healthy dose of realism slowly eroded those barriers, bringing locals and settlers together. Over time, mutual benefit led them to achieve a remarkable degree of cultural exchange, resulting in a truly blended society that contributed to the development of a unique community with its own strengths and characteristics.

This community thrived through commerce and cultural exchanges. Centuries later, during the Roman era, Emporion’s strategic value became undeniable. During the tumultuous Punic Wars, Emporion became a crucial landing point for Roman legions, demonstrating its geopolitical importance. The Romans, ever efficient, established their adjacent settlement, which eventually merged with the pre-existing Greek city. The collective name, Emporiae, perfectly encapsulates this dual Greco-Roman identity and heritage, where two powerful cultures merged on one remarkable site.

Today, what truly makes Empúries a must-see is the extraordinary chance it offers to walk through both Greek and Roman streets in a single visit. It’s not every day you get to stand where an ancient agora once buzzed with philosophical debate, and just right next to it, you can envision a Roman forum alive with political drama that only the Romans could offer.

The ongoing excavations, which commenced in 1908, continue to unearth incredible treasures—from formidable city walls and elegant temples, including one dedicated to Asclepius, the Greek god of medicine (perhaps an early version of a Greek health resort), to private homes adorned with breathtaking Roman mosaics.

The next time you visit northeastern Spain and Catalonia, be sure to visit this site of ancient Greek heritage on the Iberian Peninsula. Admire what is now known as Empúries, a name closely resembling its original one.

For a more detailed description of what led to the Greek colonization of the area, read here.

The wild boar was a significant animal in Ancient Greece, appearing in their mythology, religious traditions, and daily life. It was a respected and feared creature, valued both as a worthy hunting challenge and as a prized source of food.

The wild boar held a prominent place in Greek mythology, symbolizing immense strength, ferocity, and the untamed nature of the world. Heroes were often defined by their ability to confront and conquer these beasts.

The Calydonian Boar was one of the most famous creatures of Ancient Greek lore. The goddess Artemis sent this gigantic boar to ravage the lands of Calydon as punishment for the king’s neglect of her. This provoked a great hunt that drew the most celebrated heroes of the age, including the hero Meleager and the huntress Atalanta, highlighting the animal’s status as an epic adversary.

As part of his legendary labors, the hero Heracles was tasked with capturing this ferocious Erymanthian Boar, which was terrorizing the region of Mount Erymanthos. Heracles had to use his cunning and strength to chase the beast into deep snow and trap it alive. The depiction of this feat was a favorite subject in ancient vase painting and sculpture.

These myths show that the boar was not merely an animal. It was a metaphorical challenge to human civilization, a representation of untamed nature that only the greatest heroes could overcome.

The wild boar in daily life and hunting in Ancient Greece

Hunting was a crucial activity in Ancient Greece, serving as a rite of passage for young men and a demonstration of courage and skill. The wild boar hunt was one of the most dangerous pursuits.

Hunters typically used spears, javelins, and a pack of trained hunting dogs to corner the animal. Confronting a wild boar was a high-risk activity due to its powerful tusks and aggressive nature when cornered. The hunters’ bravery and strategy were highly respected.

The meat was a highly valued delicacy. It was associated with rich meals and was a staple at religious festivals and banquets. The meat was often roasted, and its fat was used to enhance the flavor of other dishes. It could also be preserved through salting or smoking, ensuring it could be enjoyed year-round.

The Ancient Greek writer Xenophon, in his work Cynegeticus (On Hunting), provided a detailed guide to hunting techniques, emphasizing their role in the education and lifestyle of aristocratic youth. He believed that the discipline and courage required for the hunt were essential for a well-rounded citizen.

Historians and philosophers on the wild boar

Other ancient historians and philosophers also speak of the wild boar, though their perspectives often differ from the more mythological and heroic focus. They were interested in the animal from a more practical and scientific standpoint.

Aristotle mentioned the wild boar in his work History of Animals. He focused on its physical characteristics and behavior, including its ferocity and its place within the animal kingdom. Aristotle was interested in classifying animals and understanding their relationships, and the wild boar was part of this broader biological inquiry.

Plato used the pig, and by extension the boar, as an example but not always in a positive light. In the Republic, for instance, he discusses a “city of pigs” to describe a society that only seeks basic, low-level pleasures, contrasting it with a more refined, ideal city. This shows how the animal was also used as a symbol for a simple or primitive way of life.

Beyond philosophy, the wild boar appears in the works of various other ancient writers, often in the context of history, geography, and mythography. Homer’s epic poems, the Iliad and the Odyssey, feature wild boar hunts. The most famous example is the scar on Odysseus‘s leg, which he received during a boar hunt in his youth, a detail that reveals his identity to his old nurse. This highlights the hunt’s role as a formative event and a mark of a man’s courage.

The Greek geographer and travel writer Pausanias mentioned the Calydonian Boar in his Description of Greece. He notes that he saw the boar’s hide and tusks in a temple, providing a quasi-historical reference to a mythical event, which shows how deeply these stories were believed and integrated into Greek cultural life.

The boar in Ancient Greece represented not only the “invincible enemy” but also a raw, primal force of nature that humans strove to master. Its resilience and strength also made it a symbol of fertility and endurance in certain regional traditions.

WhatsApp founder Jan Koum’s superyacht, Moonrise, has been spotted off Mykonos, drawing attention to the waters around one of Greece’s busiest summer destinations.

The nearly 100-meter (328-ft) vessel belongs to Koum, the Ukrainian-born American billionaire who co-founded WhatsApp. Its presence off Mykonos adds to the island’s long record of attracting large private yachts during the summer season.

Feadship delivered Moonrise superyacht in 2020

Moonrise was built by the Dutch shipyard Feadship and delivered in 2020. The yacht is among the largest vessels produced by the shipbuilder.

At the time of its launch, Feadship said Moonrise was the largest superyacht ever built in the Netherlands by waterline length. The vessel has a gray hull, long horizontal windows, a vertical bow, and a multi-deck exterior design.

WhatsApp founder Jan Koum and the Moonrise superyacht

Koum became one of the most renowned technology entrepreneurs after co-founding WhatsApp. Facebook, now Meta, acquired the messaging app in 2014 in a deal valued at about $19 billion to $22 billion, depending on the calculation.

Koum, now 50, remains among the wealthiest figures in the technology sector, with his fortune estimated at roughly $17 billion. Earlier yacht market estimates placed the value of Moonrise at around $220 million. More recently, Burgess listed the yacht for sale at €325 million ($380 million).

Inside the WhatsApp founder’s superyacht seen off  Mykonos

Moonrise can accommodate up to sixteen guests in eight cabins, while thirty-two crew members handle operations and service on board. The yacht includes a private owner’s deck, movie theater, gym, massage area, hair salon, sundeck, and outdoor guest areas. It also features a beach club, a swimming platform, tenders, water sports equipment, and a helipad.

Feadship designed the superyacht with a focus on reducing noise and vibration. Its engineers worked on the propeller, stabilizers, and anchoring system to limit sound and movement while the yacht operates or remains anchored.

Two MTU engines power the vessel. Moonrise reaches a top speed of 18.5 knots, while specialist yacht listings place its cruising speed at around 16 knots. Moonrise received international recognition in 2021, when it won at the BOAT International World Superyacht Awards in the category Displacement Motor Yachts 3,000GT and Above.

Cape Tainaro (also known as Cape Matapan) is the southernmost point of mainland Greece and the Balkan Peninsula, located at the tip of the Mani Peninsula. It’s a place of rugged beauty, characterized by dramatic cliffs, a wild landscape, and the convergence of the Messenian and Laconian Gulfs.

Tainaro has been important for thousands of years, serving as a maritime crossroads and a place of worship. Today, a lighthouse stands at its very tip, and scattered ruins of ancient settlements and temples can still be found there.

The lighthouse that stands guard in Tainaro is considered one of the most imposing in all of Greece. It is a construction of French technicians, built of stone on a plateau on the natural rocks of the cape, with a height of about 52 feet (16 meters). It began operating in 1887 and was renovated in 1930.

In 1984, an automatic lighting machine was installed there, and the lighthouse was abandoned by its last guardians. The building was restored in 2008 and has since been guarded by Navy personnel. Every third Sunday in August, public access is free as part of World Lighthouse Day.

Cape Tainaro: Gateway to the Underworld (Hades)

Ancient Greeks believed that a cave at the cape’s edge, often referred to as the “Gates of Hades” or “mouth of Taenarum,” was a direct entrance to the Underworld, the realm of the dead, ruled by the god Hades. This mythical entrance was said to be guarded by Cerberus, the monstrous three-headed hound with a serpent’s tail who prevented the dead from escaping and the living from entering.

One of the most famous myths connected to Tainaro is that of Heracles (Hercules). As his twelfth labor, he descended into the Underworld through this cave to capture and bring Cerberus to Eurystheus. The legendary musician Orpheus also used this passage to descend into Hades in his attempt to bring his beloved wife, Eurydice, back to the world of the living.

By some accounts, the sculpted canal on the east side of Porto Sternes was the path taken by the souls of the dead, ferried by Charon, the grim boatman of the Underworld.

Cape Tainaro: Sanctuary dedicated to Poseidon

Cape Tainaro was home to a sanctuary dedicated to Poseidon, the god of the sea. Poseidon was worshiped under various epithets, including “Poseidon Tainarios,” as the god who controlled both the seas and earthquakes.

The temple served as a place of inviolable asylum, offering refuge to criminals and even escaped slaves. A story was recounted by Thucydides about the Spartans violating this asylum by killing helots (agrarian slaves) who had taken refuge there, an act believed to have brought divine retribution in the form of an earthquake.

The site also functioned as a “necromanteion,” or Oracle of the Dead, where Ancient Greeks would perform rituals to communicate with the spirits of their deceased ancestors, seeking guidance or prophecy.

A celebrated bronze statue of the poet and singer Arion, seated on a dolphin, was a prominent dedicatory offering at the temple of Poseidon. It honors the myth of Arion, who was rescued by a dolphin after being cast into the sea by pirates and brought safely to Cape Tainaron.

In medieval times, Tainaro became a notorious pirate base—with merchant ships carefully avoiding it—and during World War II, the Battle of Tainaro (March 1941) was fought off the coast between the British and Italian fleets.

Getting to Tainaro

The only way to get to Tainaro is by hiking along a path that many consider to be the most interesting of the “inner” Mani. It is accessible to all with no significant altitude differences and has a total length of about 1.4 miles. Starting from the village of Kokkinogia, it’ll probably take around fifty minutes to get to the lighthouse.

You will find the village of Kokkinogia at the end of the Areopolis-Tainaro road. The marked dirt path begins at the church of Agioi Asomatoi and passes by the beach of Aria, where you can see a Roman mosaic. The surrounding landscape is typical of Mani: thorn bushes, thyme, low vegetation, flint stones, and no shade—so be sure to wear a hat, apply sunscreen, and bring plenty of water. The views along the way to Tainaro will make it all worthwhile.

Schools are about to close for summer in Greece! But did you know that if you’re a child who goes to school in Greece, you’re likely enjoying a much longer break than your peers in other parts of Europe?

Schoolchildren in Greece have some of the most generous summer breaks on the continent. These summer breaks typically stretch from mid-June (normally around the 15th of June in elementary schools) to the 11th of September, for a leisurely 12 to 14 weeks of fun in the sun.

So why do Greek children and teenagers get such an extended break compared to their neighbors in central and northern Europe? Well, it turns out there are a few key reasons for this.

The long summer breaks of Greece

Historically, the long summer break period in Greece was meant to allow children to help out with agricultural work during the busiest farming months. These traditions go back in time hundreds of years. We should never forget that, particularly in the past, the majority of Greek families were involved in farming and food production. Thus, it made sense for them to give children a break to pitch in during the peak season out in the fields.

Another main reason for the extended summer breaks is Greece’s sweltering summer climate. With temperatures soaring into the 40s Celsius in June, July, and August, it’s simply too hot to expect children (or teachers!) to concentrate and focus on their learning in stuffy classrooms under the extreme heat of the Greek summers. An extended break during the dog days of summer is a practical necessity for them all and is not only a Greek tradition.

On top of this all, we also have the Greek Orthodox calendar which plays a role. With many important religious holidays peppered throughout the year, a longer summer break helps balance out the school schedule for teachers to ensure that all students still get a proper all-rounded education.

The rest of Europe

But how does the Greek summer break compare to that of other European countries? On average, most European students enjoy a slightly shorter 10 to 12-week holiday. However, there’s significant variation between not only individual countries but also regions within the same country.

Southern European countries such as Italy, Spain, and Portugal follow very similar patterns to that of Greece. These Mediterranean and southern European nations embrace a long summer with breaks often exceeding 12 weeks. It must be all that sunshine, anyway!

Meanwhile, Scandinavian countries, Germany, the UK, and Ireland keep things much more studious with a modest average of a 6-week summer break. Ex-Soviet countries of Eastern Europe, such as Poland and Romania, fall somewhere in the middle with 8 to 10 weeks of summer fun for our little friends.

Interestingly, the UK and Ireland—two countries notoriously known for their less than balmy summers—also have relatively short six to seven-week breaks. Perhaps the British dedication to academics trumps the desire for a prolonged escape from the classroom, one might say. Others would argue that since the weather in this part of Europe is so often miserable and grey, there is not great motivation to get out of the classroom anyway!

On a more serious note, however, there are experts who argue that longer summer breaks can lead to “learning loss.” This could be particularly true in cases in which students forget key academic skills and knowledge during these extended breaks as a result of their losing contact with their schools. Countries with shorter summers tend to spread out breaks more evenly throughout the year. This may support more efficient and continuous learning. In England, for example, children normally get six weeks of summer break, three weeks of half-term breaks (one week at a time), two weeks for Christmas, and two more weeks for Easter.

However, research shows that the quality of instruction and total teaching hours matter more than the exact length of the summer holiday and the period that this is offered. Hence, while Greek students may indeed spend more days on the beach, as long as they put in the work during the school year in its entirety, they’ll still come out ahead.

At the end of the day, there is no one-size-fits-all approach to the education of our children, especially when it comes to structuring the school year. Nonetheless, students in Greece and other southern European countries have a long tradition of enjoying a long summer break, as it is a beloved and cherished tradition that’s here to stay. It is, after all, a tradition embedded within the cultures of these nations. Really, who can even argue against more time soaking up the Mediterranean sun?

Thus, as the final bells rang and Greek children left school for their three-month adventure, they felt lucky to live in a country that prioritizes a healthy balance of work and play. School may be out, but the learning never stops—whether it’s through travel, spending time with family and friends, or simply relaxing and recharging one’s batteries. Lastly, when September rolls around, kids will be ready to once again walk the school hallways they left behind this June.

Ancient Greeks were big believers in aphrodisiacs and ancient love potions and used a variety of fruits, herbs, and other foods in their concoctions. The word “aphrodisiac” itself comes from the ancient Greek goddess of love, Aphrodite.

Those looking to harness the power of ancient Greek love potions don’t need to go on a quest to hunt down obscure ingredients. In fact, six of the most common Greek aphrodisiacs that have been used throughout the centuries can still be found today at your local supermarket.

Natural foods considered aphrodisiacs in Ancient Greece

1. Pomegranates

Pomegranates have long been lauded for their nutritional properties, as they include many nutrients and antioxidants.

Even back in Ancient Greece, the pomegranate fruit was considered nutritious, and it was also believed, in both ancient times and today, that the juice contains aphrodisiac properties.

The link between pomegranates and sexuality may come from the fact that Aphrodite herself is credited with planting the first ever pomegranate tree in Greek mythology.

2. Truffles

Dating as far back as the 1st century AD, this fungus found its way into the limelight as an aphrodisiac.

It is believed that truffles came into existence as a result of the combined action of water, heat, and the power of the god Zeus himself, as Zeus hurled a thunderbolt to Earth which landed close to an oak tree, producing the truffle.

The ancient Greek physician Galen claimed that the truffle, apart from imparting delicious flavor to any dish, can increase sexual prowess.

3. Figs

Figs belong to the category of the most nutritious fruits while at the same time they have at least nine recognized medicinal qualities. Along with grapes, figs were known to be one of the favorite fruit of Ancient Greeks.

Figs are rich in vitamins A, B1, and B2 and minerals such as calcium, iron, phosphorus, magnesium, sodium, and potassium among others. They are recognized as being good for our health for their many proven medicinal qualities.

The ancient Greeks linked figs to sexuality, possibly because the shape of the fruit resembles the shape of female genitalia.

4. Leeks

Similarly, leeks were probably considered an aphrodisiac in Ancient Greece because of their phallic shape.

In ancient Greece, leeks were eaten raw and whole or cooked. They provide tons of flavor to any meal.

Nowadays, people still believe that leeks are an aphrodisiac, as they are in the same family as onions and garlic, which have similar properties.

5. Garlic

At some point in time, people stopped believing that garlic was toxic and started consuming it to prevent illness and congestion, and of course, just because it is delicious.

In ancient Greece, people ate garlic nearly everyday. People began to believe that the spiciness of raw garlic made it a natural aphrodisiac.

Try making the Greek dish skordalia, and you’ll be sure to eat a considerable amount of garlic. It is a mixture of garlic and purée of potatoes, walnuts, almonds, or milk-soaked stale bread.

6. Legumes

Hippocrates, the father of medicine, prescribed legumes, such as lentils, as an essential part of the menu for men hoping to maintain their virility.

Hippocrates advised a variety of legumes to be consumed by the bowlful to those struggling with sexual dysfunction.

Lastly, the Greek philosopher Aristotle was a believer in the notion that lentils with the addition of saffron were essential in maintaining a man’s libido active and in top shape.

Xena the Greek warrior princess, who started as an antagonist of Hercules, captivated audiences around the world more than twenty years ago. One of the joys of looking back at Xena is its playfulness. It features some badass female characters and at times offers a serious message about female solidarity and feminism.

By Amanda Potter

Xena the fictional Warrior Princess, played by Lucy Lawless, captivated audiences around the world for six series with her high kicks, sword skills, and distinctive war cry. The series followed her as she fought her way through armies, monsters, and gods alongside her soul mate and moral compass, Gabrielle (Renee O’Connor).

Xena travelled across space and time, taking us from ancient Greece to Rome, Egypt, Britain, China, India, Scandinavia, and finally to Japan, where it all came to an end twenty years ago on June 18, 2001.

Starting life as an antagonist of Hercules in three episodes of Hercules: The Legendary Journeys, Xena was so popular as a character that she was given her own spin-off series that ran from 1995 to 2001. At the time, Xena: Warrior Princess was considered groundbreaking, as it starred a strong female action heroine and was the only popular adventure, action, science fiction, or fantasy show that featured female leads without male counterparts.

On the twentieth anniversary of the final episode, it is worth revisiting this great show and exploring why it was loved by a broad spectrum of viewers, from young girls drawn in by an active female role model to ancient history buffs, sci-fi fans and the LGBTQ community.

The Fictional Greek Warrior Princess and the Amazons

A reformed warlord from ancient Greece, Xena was not an Amazon but a friend to the tribe of warrior women. To ancient Greek writers, the Amazons were women who fought and behaved like men and were unnatural barbarians. They have since been adopted as positive female role models who break with misogynistic stereotypes of womanhood—they live in a self-sufficient, female-dominated society as warriors and intellectuals. The term “Amazon feminism” is now used to describe a branch of feminism that promotes female physical prowess as a way to achieve gender equality.

Before Xena, the Amazons featured in the 1970s Wonder Woman television series. Not quite the feminist icons we expect today, these women wore pastel-colored negligees as they adopted a peaceful life—without men—on Paradise Island.

In Xena, while the Amazons may also have been attired in revealing costumes made of furs and skins, their separatist society valued martial, as well as academic, skills. An Amazon tells Gabrielle that the Amazon world is based on “truth and an individual woman’s strength.”

The Amazons from Greek mythology lived apart from men at the edge of the known world and fought bravely against male heroes such as Hercules, Theseus, and Achilles. In Xena, the Amazons also lived in a matriarchal society and were skilled fighters who could hold their own against men.

The Amazons in Wonder Woman (2017) can be seen as Xena’s big-screen descendants. The costumes and fighting prowess of Penthesilea (Nina Milner) in the BBC drama Troy: Fall of a City (2018) has tinges of Xena. The leadership ability of the immortal Amazon Andy (Charlize Theron) in the Netflix film The Old Guard can also be seen as inspired by Xena.

But while Troy: Fall of a City and The Old Guard are aimed at older audiences, Xena was popular across all age groups. For instance, episodes of Xena were broadcast in the UK on Channel Five’s Milkshake! Saturday morning slot in the ’90s and early 2000s for young viewers. This led many young girls to adopt Xena as their role model.

The Xena subtext

Xena was also popular with gay and lesbian viewers. In the 1990s, openly gay relationships were mostly missing from popular US television series. However, Xena’s relationship with Gabrielle was interpreted as friends and lovers as much as hero and sidekick. Series producers began to play with this idea, for example, putting Xena and Gabrielle together in a sexy bath in season two fan-favorite episode “A Day in the Life,” so that for many, the subtext became the main text.

Although a lot of fans were dismayed that Xena died in the final episode, they were treated to a long goodbye kiss between Gabrielle and Xena’s ghost. Series producers never openly made Xena and Gabrielle a lesbian couple. But LGBTQ+ fans championed their relationship, which is believed to have paved the way for the openly gay relationships we see in television series today.

One of the joys of looking back at Xena twenty years afterward is its playfulness when compared with dark sci-fi fantasies like Game of Thrones. It features some badass female characters and at times offers a serious message about female solidarity and feminism, but doesn’t take itself too seriously. Some of the special effects may now seem dated, but the storylines still ring true, and the characters of Xena and Gabrielle can continue to be inspirational for a new generation of young female viewers.

Amanda Potter is a Visiting Research Fellow at The Open University. The article was published in The Conversation and is republished here under a Creative Commons License.

Delphi offered more than prophecy in the times of the Ancient Greeks, as inscribed on the temple were a series of brief sayings with deep philosophical meaning known as the Delphic Maxims.

These concise statements distilled profound ideas about ethics, self-control, and human nature. Though short in form, they helped shape Greek thought for centuries and left a lasting influence on philosophers such as Socrates and Plato.

Among these maxims, two became especially well known: “Know Thyself” (Γνῶθι Σεαυτόν) and “Nothing in Excess” (Μηδὲν Ἄγαν). The Ancient Greeks did not treat these as simple moral slogans but rather as guiding principles for inner harmony and a philosophical pursuit of knowledge.

Delphi and the center of the Greek world

Few sacred places in the Ancient Greek world carried the same spiritual authority and symbolic weight as Delphi. Greeks from across the region traveled to the sanctuary of Apollo to consult the oracle, offer sacrifices, and seek divine guidance. Kings, generals, philosophers, and ordinary citizens all stood before the same sacred center, hoping to receive wisdom from the god.

The sanctuary was located on the slopes of Mount Parnassus in central Greece, and the Ancient Greeks regarded it as the spiritual center of the world. According to myth, Zeus released two eagles from opposite ends of the earth, and they met above Delphi. The famous omphalos, or sacred stone, marked this divine center. The sanctuary belonged to Apollo, the god of light, harmony, music, prophecy, and rational order. Pilgrims arrived from across the Mediterranean to hear the oracle delivered through the Pythia, Apollo’s priestess.

Yet Delphi also functioned as a philosophical and ethical center. Visitors encountered sacred inscriptions carved directly into the temple itself. Tradition often attributed the Delphic Maxims to the Seven Sages of Greece, legendary figures associated with practical wisdom and political insight. Various sources preserve differing lists, though names such as Solon, Thales, Bias, Pittacus, and Chilon frequently appear among them. According to tradition, Chilon of Sparta is credited with “Know Thyself,” while Solon or Cleobulus is often associated with “Nothing in Excess.” Regardless of authorship, the Greeks regarded the maxims as expressions of divine wisdom connected to Apollo himself.

“Know Thyself” and the common interpretation of the Delphic maxim

The maxim “Know Thyself” became one of the most influential phrases in Western philosophy. Most people interpret it as a call to humility. In this reading, the maxim reminds human beings of their limitations and the notion that mortals should not imagine themselves equal to gods. Pride, arrogance, and excessive ambition were seen as paths toward destruction.

This interpretation certainly existed in Ancient Greece. Greek tragedy repeatedly warned against hubris, the dangerous overestimation of human power. Delphi therefore urged visitors to recognize their finite condition. The maxim also encouraged a more practical form of self-awareness. A wise person understands both strengths and weaknesses, and this kind of understanding helps prevent poor decisions and reckless behavior. However, Socrates and Plato had a far more profound interpretation.

Socrates and the ontological meaning of “Know Thyself”

Plato’s dialogue First Alcibiades presents one of the most profound interpretations of the Delphic maxim. In the dialogue, Socrates questions the ambitious young Alcibiades, who is eager for political power and glory in Athens. Socrates asks Alcibiades a deceptively simple question: what exactly is the “self” that one must know?

Through careful reasoning, Socrates gradually argues that a human being cannot be reduced to the physical body alone. The body functions more like an instrument used by something deeper. Just as a musician plays a lyre, the soul uses the body. The true self, therefore, must be the soul rather than the body.

This interpretation transforms this Delphic maxim into an ontological and spiritual imperative. “Know Thyself” no longer refers only to recognizing personal limits. Instead, it becomes a call to discover one’s true essence and, in some readings, one’s divine orientation. For Socrates, self-knowledge forms the foundation of wisdom and political virtue. A person who does not understand the soul cannot govern properly because ignorance already governs from within.

In this sense, the Delphic maxim directs human beings toward inner awakening. Socrates takes the argument even further in First Alcibiades. He suggests that the soul knows itself by contemplating what is most like the divine. Wisdom, reason, and truth become the means through which the soul aligns with a higher reality. This idea deeply influenced later Platonic philosophy and Neoplatonism in which thinkers increasingly read the Delphic maxim as a spiritual path toward union with the divine intellect.

Within this framework, self-knowledge becomes sacred knowledge. To know oneself is to understand the soul’s origin, structure, and ultimate destiny. The Delphic inscription thus becomes more than an ethical reminder—it stands as a gateway into metaphysics.

The Delphic maxim “Nothing in Excess” and the harmony of the soul

Another great Delphic maxim is “Nothing in Excess,” which carried far deeper meaning than simple moderation. At a practical level, the saying encouraged balance and restraint. Ancient Greeks admired sophrosyne, or self-control. A wise person avoids extremes in pleasure, anger, ambition, and behavior.

Plato later developed this idea philosophically through his theory of the soul. In works such as Republic, Plato describes the soul as composed of distinct parts. Reason must govern spirit and desire in a balanced and harmonious way. When one part dominates excessively, disorder and inner suffering follow.

From this perspective, “Nothing in Excess” reflects a geometrical and proportional vision of the soul. Justice and wisdom arise through equilibrium. Greek philosophy often linked beauty itself to proportion and harmony. The Delphic maxim, therefore, expresses not only a moral principle but also a broader cosmic order.

The speech of Aspasia

Plato places a striking interpretation of “Nothing in Excess” into the mouth of Aspasia in Menexenus. This passage expands the maxim into a broader philosophy of inner independence and self-mastery. Aspasia declares:

“The saying ‘Nothing in Excess,’ spoken since ancient times, appears entirely correct. Indeed, it is the truest principle. The person who depends only on themselves and their own capacities for happiness, and who does not suspend their life on the fortunes of others, is best prepared for life. This individual is moderate, heroic, and wise. Whether they gain wealth and children or lose them, they remain faithful to this maxim above all. They will neither rejoice nor grieve beyond measure because they rely primarily on themselves and their inner strength.”

This interpretation reveals the ethical depth of the Delphic maxim. Moderation here is not merely quantitative but qualitative, shaping one’s entire way of living. It becomes a question of inner freedom.

A balanced person does not collapse under misfortune nor become intoxicated by success. Inner stability produces courage, wisdom, and resilience. Plato therefore connects moderation directly to philosophical strength.

One of the most remarkable inventions of Ancient Athenian democracy was a device used to randomly select citizens for public duties such as jury service and public office.

The kleroterion consisted of a stele with horizontal rows of slots on its front and a vertical metal tube attached to the side. Prospective jurors inserted small, flat bronze tokens known as pinakia into these slots, each engraved with their name, their father’s name, and their deme (municipality). Black and white metal spheres were then placed into a funnel and released into the tube in a randomized sequence.

Candidates whose pinakia aligned with a white sphere were selected as jurors, while those aligned with a black sphere were not. Multiple kleroteria (plural) were installed in front of each court to handle the selection process.

Developed in Classical Athens during the 5th century BC, the kleroterion embodied a radical principle for its time: that ordinary citizens, rather than elites or hereditary rulers, should take part in governing the state through equitable civic participation. Within the broader framework of Ancient Athenian democracy, it represented a systematic effort to formalize political equality.

Although the process may appear simple by modern standards, it was highly innovative in the ancient world. Instead of elections shaped by wealth, family influence, or popularity, the Athenians relied heavily on sortition, or selection by lottery. The kleroterion mechanized this system and significantly reduced opportunities for corruption. Eligible citizens would arrive at the court and place their pinakia into the appropriate slots of the kleroterion, with each column representing a tribe and reflecting the political organization of Athens established after the reforms of Cleisthenes around 508 BC.

Archaeological discoveries, particularly from the Athenian Agora, have confirmed ancient written accounts and revealed the sophistication of the system. The kleroterion ultimately illustrates how deeply equality, civic participation, and safeguards against corruption were valued within Athenian democracy.

The foundations of Athenian democracy and the kleroterion

The foundations of Ancient Greek democracy in Athens were established through the reforms of Cleisthenes in 508–507 BC and later expanded during the 5th century BC under leaders such as Pericles. During this period, Athens actively sought to prevent the concentration of political power in the hands of aristocratic elites. One of the key mechanisms used to achieve this goal was random selection. As Aristotle explains in Politics (Book IV, 1294b), the distinction between democracy and oligarchy was clear and fundamental: “It is accepted as democratic when public offices are allocated by lot; and as oligarchic when they are filled by election.”

This statement highlights the ideological importance of the kleroterion within Athenian democracy. Elections tended to favor wealthy and influential citizens who already possessed reputation, education, and good social networks. Random allotment, by contrast, gave ordinary citizens an equal opportunity to participate in governance. The Athenians believed that political equality, or isonomia, depended on broad participation from the citizen body rather than dominance by a small elite.

The kleroterion was particularly significant in the selection of jurors for the dikasteria, the large popular courts of Athens. Each day, thousands of jurors were chosen to hear legal and political cases. Aristotle also describes this procedure in The Constitution of the Athenians (63): “Each juror, after presenting his ticket, receives a staff and enters the court to which the lot assigns him.”

Random selection in the courts was designed to make bribery and manipulation far more difficult. Because no one could predict who would serve on a given jury, corrupt politicians and wealthy litigants found it harder to influence outcomes in advance. In this way, the kleroterion functioned as a safeguard against corruption and tyranny in Ancient Athenian democracy. In a society deeply wary of concentrated power, randomness itself became an essential democratic instrument.

The randomization process in Ancient Athenian democracy

The randomization process operated in several stages. Citizens first inserted their tokens into the designated slots of the kleroterion. Colored balls were then released from the attached tube in a randomized sequence. A white ball typically indicated that a corresponding row had been selected, while a black ball signaled rejection. Citizens whose tokens aligned with the selected rows would then serve on juries or councils.

This system helped ensure a fair distribution of civic responsibility across different tribes and social groups. Over the course of their lives, thousands of Athenians could participate directly in governing roles. Thus, political participation was understood not merely as a privilege but as a civic duty requiring active engagement.

Regular rotation of officeholders also helped limit the emergence of entrenched political elites. Ancient historians often emphasized the active role of ordinary citizens in Athenian political life. Thucydides, in his account of Pericles’ Funeral Oration in History of the Peloponnesian War (II.37), captures this democratic ethos: “Our constitution is called a democracy because power is in the hands not of a minority but of the whole people.”

Through the kleroterion, this ideal of collective governance was translated into practical reality. Ordinary citizens could be selected to serve on juries or councils at any time. A farmer, craftsman, or merchant might suddenly find himself serving alongside fellow citizens, reinforcing civic identity and strengthening a shared sense of responsibility for the polis.

Modern classicists on the significance of the kleroterion in Ancient Athenian democracy

Modern historians have long recognized the revolutionary nature of the kleroterion system. The classical scholar M. H. Hansen writes in The Athenian Democracy in the Age of Demosthenes: “The Athenians regarded sortition as the most democratic method of selecting officials because it gave every citizen an equal chance of holding office.”

Hansen’s observation underscores how differently the Athenians understood democracy compared to most modern states. Today, democracy is commonly associated with representative elections, but in Athens, elections were often viewed as less democratic precisely because they enabled wealth, status, and rhetorical skill to dominate political life. In contrast, the kleroterion directly challenged social hierarchy by affirming that ordinary citizens were fully capable of public service.

Hansen also emphasizes that the system reflected confidence in collective civic wisdom rather than reliance on specialized expertise. Offices assigned by lot were typically short in duration, and officials were subject to scrutiny both before and after their terms of service. This structure helped reduce the risks associated with inexperience while maintaining broad participation. In practice, Athenian governance depended less on professional politicians and more on the continual rotation of citizens through public duties.

Another modern scholar, Paul Cartledge, highlights the symbolic dimension of the kleroterion in Democracy: A Life, writing: “The allotment machine was democracy made stone.” Cartledge’s phrase captures the broader cultural significance of the device. The kleroterion functioned not only as an administrative tool but also as a physical embodiment of democratic equality. Each citizen’s bronze token occupied an identical slot, with no distinction between aristocrat and laborer once the allotment process began. In this sense, the machine itself stood as a tangible symbol of political fairness and civic equality.

Ordinary citizens in public office

The kleroterion also reflected broader Greek ideas about fate, equality, and civic order. Although the use of chance in political selection may seem unusual to modern observers, the Athenians believed that sortition helped prevent factionalism and personal ambition from undermining the state. Because officeholders could not easily manipulate or predict their selection, the process reduced political competition and eased social tensions.

As historian Josiah Ober explains in his book Mass and Elite in Democratic Athens, “Lottery selection was intended to institutionalize political equality and to minimize elite domination.” Ober argues that Athenian democracy succeeded in part because it actively integrated ordinary citizens into the institutions of the state. The kleroterion was central to this integration. By opening public roles to a broad cross-section of the citizen body, it encouraged loyalty to the polis and helped reduce the alienation often associated with political exclusion.

At the same time, the system had clear limitations. Citizenship was restricted to free adult males born to Athenian parents, while women, enslaved people, and foreigners were excluded from participation. As a result, the democracy supported by the kleroterion was limited according to modern standards. Even so, within the citizen body itself, it pursued political equality to a remarkable degree. The idea that ordinary individuals could collectively govern was profoundly innovative in the ancient world.

The decline of Athenian democracy in the 4th century BC and the subsequent rise of Macedonian power led to the reduced use of institutions such as the kleroterion. Nevertheless, its intellectual legacy endured. Political philosophers and modern democratic theorists continue to debate the value of sortition, and some contemporary scholars have even proposed reintroducing forms of random selection to modern governments as a way to counter corruption, polarization, and elite dominance. In several modern democracies, citizens’ assemblies selected by lot reflect renewed interest in these ancient practices.

Archaeological evidence has further enriched modern understanding of the kleroterion. Excavated examples, now displayed in museums, reveal the advanced administrative organization of Athens. These carefully constructed stone devices demonstrate the seriousness with which democratic participation was approached. Far from being primitive or chaotic, Athenian democracy relied on highly structured procedures to ensure fairness, accountability, and broad civic involvement.

Water loss in parts of Greece’s aging water networks exceeds 50 percent, according to a new analysis by EY-Parthenon, highlighting the urgent need for infrastructure upgrades and a new approach to water management.

The report warns that climate pressures, prolonged drought, declining water reserves, and outdated infrastructure are pushing Greece’s water sector to a critical turning point.

Greece’s water networks are now increasingly viewed as core national infrastructure with direct implications for economic stability, environmental protection, and long-term public planning.

A loss of over 50% in some of Greece’s aging water networks

According to EY-Parthenon, the global strategy consulting arm of Ernst & Young (EY), water losses across Greek networks exceed 30 to 40 percent in many cases, while certain areas face losses of over 50 percent. The high losses reflect aging infrastructure, insufficient maintenance, limited monitoring of water flows and consumption data, and the need for more efficient management systems.

The analysis also notes that water reuse remains extremely limited in Greece, at around two percent. At the same time, irrigation accounts for approximately 85 percent of total water consumption. More than 70 percent of irrigation water comes from underground reserves, which highlights the need for more efficient resource use and a more pronounced shift toward circular water management.

Fragmented water sector faces growing pressure in Greece

EY-Parthenon identifies fragmentation as one of the main weaknesses of Greece’s water management sector. The market includes 129 municipal water and sewage companies, more than 450 irrigation organizations, and a broad network of local authorities. This dispersed operating model makes coordination harder, limits economies of scale, and slows modernization projects.

The challenge becomes more urgent as the sector faces increasing demands related to resilience, governance, service quality, and regulatory compliance. Numerous smaller providers remain under financial pressure, as revenue from water bills often does not fully cover operating costs or support major infrastructure investments.

Greece’s water infrastructure needs reach €10 billion

Although the sector faces serious structural problems, EY-Parthenon sees significant room for investment in Greece’s water market. The country’s medium- and long-term infrastructure needs stand at around €10 billion ($11.5 billion). Meanwhile, Greece’s two largest water companies have planned or ongoing investments that exceed €3 billion ($3.46 billion).

These investments focus on network upgrades, expansion, modernization, and efficiency improvements. According to the report, investor confidence in the sector also continues to rise, as shown by the recent market performance of listed companies operating in the water industry.

New rules could reshape Greece’s aging water networks

Changes in Greece’s regulatory framework could further transform the sector. The expanded role of the Regulatory Authority for Waste, Energy and Water (RAAEY), stricter European obligations on wastewater management, and efforts to reduce fragmentation are shifting reform from discussion to implementation.

These changes create opportunities, but they also impose new requirements on water providers. They call for greater transparency, more rigorous reporting obligations, improved accountability, and more reliable long-term planning. EY-Parthenon emphasizes that the sector’s future challenges are not only technical. They also involve financial sustainability, pricing policies, digital transformation, investment priorities, and cooperation between public and private stakeholders.

When ancient Greek geographer Pausanias sat down to rest beneath the shade of the giant vine, he was unaware it was probably the oldest in the world.

It was approximately 160 AD when Pausanias (110-180 AD) enjoyed the shade of the ancient vine (Vitis vinifera) in the modern-day Peloponnesian community of Sella Pagrati on the Tripoli-Kalavryta national highway.

Today, the Vine of Pausanias is a tourist attraction on the border of the Arcadia and Achaia prefectures within the courtyard of the Agios Nikolaos church. According to agriculturalists, it is estimated to be about three thousand years old.

In the book, Food and History, Vol 11 (pp. 27-34) by Boursiquot, Lacombe, Laucou, and Bakasietas, there is a description of the ancient Greek vine:

“In order to contribute to the development of knowledge on the ampelographic heritage and the viticultural genetic resources of Greece, we have characterized the so-called ‘Pausanias’ vine at the ampelographic and molecular level. This vine is located in the center of the Peloponnese (village of Pagrati, Prefecture of Achaia). It is named and listed under the name of ‘Vine of Pausanias,’ Greek geographer of the 2nd century AD, even if its origin and its real age are not really known. The results of the analyses show that it is not an ancient Greek grape variety but a lambrusca (Vitis vinifera subsp. sylvestris), whose specificity lies in the fact that the strain has been maintained naturally for a very long time, and probably for several centuries, without any particular human intervention. In this respect, and by its spectacular development, it is certainly a unique and quite exceptional example.”

Although it blooms every May, the vine no longer produces fruit. It is about 100 meters (328 feet) long and has 9 shoots (trunks), which spread in a grove of hollow oak bushes (Quercus coccifera). Many of its branches have even climbed the oak bushes. It should be noted that, according to the villagers, many of the shoots were cut by the Germans during the 1941-1944 Occupation.

Pausanias went for the trout

In his book Arcadika (8.21.2), Pausanias claims he had visited the area to see if the rumor that the trout of the Aroanios River sang like the song thrush bird was true: “…here the fish of the Aroanios River are so delicious that they sing like thrushes.” (Greek: “εἰσὶ δὲ ἰχθῦς ἐν τῷ Ἀροανίῳ καὶ ἄλλοι καὶ οἱ ποικιλίαι καλούμενοι: τούτους λέγουσι τοὺς ποικιλίας φθέγγεσθαι κίχλῃ τῇ ὄρνιθι ἐοικός.”)

The ancient Greek geographer discovered that local gourmands had a metaphor to describe the flavorful Aroanios River trout. Later on, he sought the shade of the vine, which he found impressive. The villagers hosted him, providing him with a trout meal and offering him water from the nearby spring.

Ancient legends connect the Vine of Pausanias with the third of the twelve labors of Heracles, which was to capture the Ceryneian Hind, the golden-horned deer sacred to Artemis. According to the legend, while the hero was on the hunt for the deer, it reached the vine, and its long horns became tangled, enabling Heracles to capture it. Due to this myth, the location of the Vine of Pausanias had also been named Kynigari (Greek: Κυνηγάρι), meaning “hunting place” in Greek.

Protected national monument

The vine was declared a Protected Natural Monument in 1975 (Government Gazette 738/B/1975). Regarding the vine’s physical condition, the scientific committee of the ECOCITY NGO estimates that the original trunks of the plant have disappeared due to the natural deterioration of time, while their remaining lower parts, which are one to one and a half meters high and at least 50 centimeters in diameter, have dried out.

Many other shoots have emerged from the numerous branches of the roots, climbing the tree-like oak bush forms. However, ECOCITY estimates that the condition of these “trunk shoots” seems almost hopeless, suggesting that the unique natural monument could potentially permanently disappear after about three thousand years.

To avoid destruction of the Vine of Pausanias, ECOCITY has long since forwarded a request to the competent services responsible for its preservation and maintenance. This in relation to the desired cooperation with the Viticulture and Arboriculture Laboratories of the Agricultural University of Athens so that they may take immediate action to improve the vine’s physical condition and prevent its complete demise.

In May 2014, with permission granted by the Ministry of Environment, Energy, and Climate Change, the members of the scientific committee of the Western Greece Sector of ECOCITY visited the Vine of Pausanias. They extracted samples from the trunks to determine precise dating. The team consisted of foresters and agriculturalists who then sent the samples to the head of the Archaeometry Laboratory of the NCSR “Demokritos.”

Unique and distinctive genotype

Genetic analysis of the Vine of Pausanias was carried out. Twenty microsatellite markers distributed throughout the genome were studied for this purpose, and comparison with 119 Greek varieties and 762 species of wild vines was performed.

The comparison to all the varieties in the Vassal collection (over 3000) proved that the vine’s profile is of a unique and distinctive genotype.

Its age is estimated to be several centuries old, but the number cannot be definitively determined. Its flowers are only ‘male,’ meaning the vine is not fruit-bearing.

Compared to other representatives of Vitis vinifera, wild or cultivated, that exist today in the world, the Vine of Pausanias is of a particularly original genotype, probably resulting from a limited number of sexual generations which have also undergone only few cycles of vegetative multiplication. In this regard, it is certainly a fascinating model for studies on the evolution and dynamics of the vine genome.

Most people today know of the Colossus of Rhodes as one of the Seven Wonders of the Ancient World, but there are many little-known facts about the masterpiece that may surprise you.

The ancient island of Rhodes, the kállistin (best) of the Greek cities as historians like to call it, has long attracted the attention of the world due to its beautiful beaches, rich history, and advanced civilization that stretches far back in time.

Rhodes was a city with philosophical and other schools, conservatories, markets, stadiums, harbors, and at least 3,000 public statues.

The masterpiece of all, though, was the Colossus of Rhodes, built between 292 to 280 BC. The huge bronze statue was about 30 meters (98.4 feet) tall and portrayed the god of the Sun, Helios.

The construction of the Colossus lasted for 12 years, but the statue was destroyed a few decades later in 226 BC by an earthquake.

Lesser known facts about the Colossus of Rhodes

The Colossus of Rhodes and the Statue of Liberty

Both monuments were built as symbols of freedom, and people have made the connection between both statues since the Statue of Liberty was created.

The Statue of Liberty has been referred to as the “Modern Colossus” and stands just a little higher at 34 meters (111.5 feet) tall.

There is also a plaque inside the pedestal of the Statue of Liberty that is inscribed with a sonnet title “The New Colossus, not like the brazen giant of Greek fame.”

The debate about the statue’s feet

There has been a debate among historians about whether the statue was standing with one foot on either side of the Rhodes harbor.

Some have discounted this theory and believe that he stood in a more usual Greek statue pose on one side of the harbor.

If the Colossus of Rhodes was built with its legs straddling the harbor, then the harbor would have had to have been closed for 12 years for the initial construction, and then it would have once again been blocked for years when the statue fell.

The statue has an iron skeleton

The statue was actually built with an iron frame like a skeleton over which the Rhodians placed carved and sculptured brass plates to create the outer structure of Helios, creating his muscle and skin.

Chares of Lindos designed the Colossus of Rhodes

We owe the design of the Colossus of Rhodes to Chares of Lindos. Chares was a student of the famous sculptor Lysippus, who had previously created a 19-meter (62 foot) tall statue of Zeus.

The metal used to construct the statue later scrapped, sold

In the 7th century A.D., the Arabs conquered Rhodes and dismantled any remnant of the Colossus of Rhodes after it was toppled by an earthquake and later sold the once beautiful statue as scrap metal.

It took approximately 900 camels to carry away all the scrap metal.

Was the destruction of the Colossus the will of the gods?

Finally, Ptolemy III, the king of Egypt, offered to pay for the Colossus’ reconstruction, but the Rhodians refused because they believed that Helios, having been angered by the construction of the statue, was the one who caused the earthquake that destroyed it.

The formation of the Roman Empire was a gradual process, unfolding over several centuries. Nevertheless, there is one specific year that we can point to as arguably the single most significant year in the formation of the Roman Empire. This was the year 146 BCE. How did the events of this year lead to the creation of the Roman Empire?

The gradual formation of the Roman Empire

In an administrative sense, the Roman Empire was founded in the year 27 BCE. This was when Octavian, the son of Julius Caesar, became the emperor. The Roman Senate recognized him as possessing overarching military power and designated him Augustus in recognition of his new position as emperor.

Octavian established reforms to the constitution, officially changing Rome into an empire. Hence, in 27 BCE, the Roman Empire came into existence. Before then, it had been a republic.

However, although it only became an empire in an administrative sense in 27 BCE, Rome already controlled a vast empire before that. In the basic sense of “a group of countries ruled by a single person, government, or country“, Rome was already an empire long before the days of Octavian.

The Roman Republic conquered most of the territory that would constitute the future Empire. Therefore, to understand how Rome became powerful, we need to examine that era.

The acquisition of territory was a gradual process that took several centuries. However, the year 146 BCE, arguably more than any other, was crucial in the formation of the Roman Empire.

The Battle of Corinth

In 146 BCE, two significant events occurred for the Romans. One of these was the Battle of Corinth, marking the culmination of the Achaean War, which lasted only a single year.

At that time, the Achaean League ruled over the Peloponnese. They had recently assimilated Sparta into the league, which troubled Rome. Both sides were concerned with the other’s expansionist tendencies. Rome had conquered Macedonia in the early part of the second century BCE and had reconquered it in 150-148 BCE.

In the final year of the war against Macedonia, the Achaean League took control of Sparta, solidifying their hold on the Peloponnese. With tensions high due to the actions of both sides, war broke out two years later, in 146 BCE.

The war did not last long. The Achaean League was woefully unprepared, both militarily and financially, for a full-scale war against Rome. The Romans quickly subdued the Greek cities, many of which took the initiative to surrender.

A Roman consul and military general named Lucius Mummius led the Romans in their siege of Corinth. This was the climax of the war. The Romans successfully defeated and utterly destroyed it. Their brutality was noted even by ancient historians. With this victory, the Romans gained direct control of all of Greece.

The Siege of Carthage

The same year, 146 BCE, also marked the climax of another war. The war in question was the Third Punic War. This was the third war between the Roman Republic and the Carthaginian Empire.

Carthage was located in modern-day Tunisia. Rome had already defeated them in the Second Punic War, which had ended in 201 BCE. One of the terms of the treaty was that Carthage was prohibited from engaging in war without Rome’s permission. This allowed Rome’s ally, Numidian king Masinissa, to repeatedly invade Carthage’s territory.

Carthage’s decision to fight back and send an army against Masinissa in 149 BCE provided the Romans with a justification for a third war against Carthage. In reality, Rome harbored animosity towards Carthage and was merely seeking an excuse to destroy it.

When the Roman army arrived, the Carthaginians offered a complete surrender. Nevertheless, the Romans persisted and besieged the city. Eventually, after considerable brutality and bloodshed, the Romans utterly destroyed their enemy.

Just like Corinth in that same year, Carthage was completely, mercilessly destroyed, and the Romans took over the territory.

How the year 146 BCE led to the creation of the Roman Empire

Given this information, 146 BCE can be regarded as vital in the creation of the Roman Empire. The Romans achieved two major victories this year: the defeat of the Achaean League and the defeat of Carthage.

Both of these victories significantly expanded the territory of the Roman Republic. Rome took over control of all of Greece and also the core territory of the Carthaginian Empire in Tunisia. Granted, this was only a tiny portion of what later became the territory of Rome’s vast empire.

However, the main impact that this year had on the formation of the Roman Empire was not the territory gained. Rather, it was the geopolitical consequences of these victories that mattered the most.

Carthage and the Achaean League were both major powers in the Mediterranean. With their defeat, Rome became the undisputed master of that part of the earth. While it still had numerous enemies to confront, it no longer had a single, major, powerful rival.

Over in Anatolia, Pergamon was friendly with Rome. Ptolemaic Egypt was also their ally, with Rome exerting considerable influence over that region. With Greece and Carthage out of their way, Rome’s position as the dominant force in the Mediterranean was firmly established. It is for that reason that we can consider 146 BCE as such a crucial year in the formation of the Roman Empire.

The very air we breathe here in Greece, the same air that ancient philosophers inhaled, often seems to carry ideas that still intrigue modern minds. And among them, few are as stubbornly persistent and as profoundly unsettling as that ancient riddle that became known by Epicurus.

The question that has endured throughout millennia, posing a challenge to both theologians and laypeople, is referred to as the Epicurean paradox, more commonly recognized as the Problem of Evil. It asks, plainly and simply, how a truly good, all-powerful God can exist alongside a world so utterly overflowing with suffering.

This conundrum has sparked numerous theological and philosophical debates, challenging us to confront its deeply significant implications.

The Epicurean paradox is a challenge to the divine

Now, while we often attribute this to Epicurus, the exact words we use—”Either God wants to abolish evil and cannot; or he can and does not want to. Or he wants to and can, and he is good. So, where does evil come from?” These were put down much later by a Christian man named Lactantius.

He was only trying to sum up what he understood of Epicurean thought. But you can bet your last drachma that the core of the problem, that uneasy tension between divine attributes and human experience, absolutely resonated within the Lyceum and the Academy of Athens, two of the most famous philosophical schools of Ancient Greece. Just imagine, if you will, those heated debates under the Athenian sun, where bright young minds wrestled with the implications of a whole pantheon of powerful, often quite moody, gods and the undeniable reality of plague, famine, and all-out war. This was truly a fascinating time to be alive.

How, then, could you possibly square the benevolent side of gods like Zeus, the protector of justice, with the glaring injustices you saw all around you? The Epicurean paradox, therefore, wasn’t just a logic puzzle; it was a full-blown existential crisis, a question that cut right to the very core of how Ancient Greeks understood the universe and their tiny place within it.

Wrestling with the Epicurean paradox from Ancient Greece to modern thought

Fast forward a few centuries, and this problem intensified with the arrival of monotheistic religions, especially Christianity, which, of course, posits a single, all-loving, all-powerful God. This really made the intellectual and emotional burden of The Epicurean paradox even bigger. If God truly is omnipotent, capable of absolutely anything, and omnibenevolent, desiring nothing but good, then why do we still witness such unspeakable horrors around the globe? Why the gut-wrenching agony of a child, the sheer devastation of a natural disaster, the creeping, insidious grip of disease, the unfathomable destruction of war?

Think about the Lisbon earthquake of 1755, a cataclysm that shook Enlightenment Europe to its core, inspiring Voltaire to write his biting satire Candide, which skewered the overly optimistic philosophies of the day. That earthquake, a seemingly random act of immense suffering, became a crucial symbol of the problem of evil, forcing thinkers around Europe to stare down the uncomfortable truth that even in an age of supposed reason, the existence of suffering remained a massive issue for anyone who believed in a good and powerful God. The entire debate, in essence, shifted from the sometimes whimsical nature of many gods to the unsettling feeling of indifference or impotence from just one.

Why the problem of evil still resonates

Even today, in our supposedly secular age, the Epicurean paradox continues to provoke debates worldwide. While most people might not frame it in theological terms, that fundamental question just won’t leave humanity alone: why is there so much suffering in the world? We see it every day in the news, in the quiet struggles of individuals, and in the grand, sweeping stories of human history across civilizations.

The “New Atheists” of our time often brandish the problem of evil like a sword against religious belief, arguing that the mere existence of suffering is an insurmountable logical contradiction for any benevolent, omnipotent God. And yet, religious thinkers, from ancient Church Fathers like Augustine right up to modern theologians, have offered a dazzling array of “theodicies”—attempts to make sense of God’s attributes in light of evil. Some argue that suffering is simply the unfortunate consequence of free will, a necessary price for genuine moral agency.

Others suggest it serves some greater, grander, perhaps utterly inscrutable, divine plan, maybe to foster compassion or spiritual growth. Still, others just admit that our tiny human brains can’t grasp the full scope of divine purpose. The true genius of these arguments, however, isn’t that they definitively solve the paradox, but rather that they wrestle with it, reflecting humanity’s endless, sometimes heartbreaking, efforts to find meaning in a world that often seems utterly devoid of it.

Ultimately, the Epicurean paradox, whether debated by Ancient Greeks who argued about their gods or by modern minds contemplating a singular deity, remains relevant today. It’s a question that forces us to squarely face the uncomfortable realities of existence, to grapple with the limits of our understanding, and constantly re-think our place in a world that is both beautiful and, at times, heartbreakingly cruel.

So, the next time you are wandering through some ancient ruins in Greece or elsewhere, or even just scrolling through the daily headlines of current affairs, take a moment to consider the power of Epicurus’ ancient challenge. It’s a question that, far from offering easy answers, invites us all into a profound and, quite frankly, ongoing conversation about faith, reason, and that beautiful, bewildering mystery we call life, suffering, and God.

Homer’s Odyssey tells the tale of Odysseus returning to his home after the Trojan War. For a variety of reasons, the trip is not an easy one. It takes him a full ten years to return home.

But the journey from Troy to Ithaca, Odysseus’ home island, should not have been too difficult and certainly not a ten-year trip. For this reason, some researchers have claimed that Odysseus actually traveled outside of the Mediterranean. There is even the suggestion that he traveled to Ireland.

Odysseus travel to Ogygia and its connection to Ireland

In the Odyssey, one of the places Odysseus visits is an island called Ogygia. This was the home of the nymph Calypso, who offers Odysseus immortality if he agrees to marry her. She refuses to let him leave otherwise. The gods intervene and force Calypso to release him. Hence, after seven years on the island, Odysseus builds a raft and sails away.

The location of Ogygia has been the subject of considerable speculation. According to Homer’s account, the island is a place of beautiful meadows, fountains, woods, and various types of birds. However, none of this is particularly helpful. All sorts of islands could fit this description.

In ancient times, various suggestions were made as to where Ogygia might actually be located. More recently, some scholars have argued that Ogygia is identical to Ireland. If this identification is correct, this would mean that Odysseus spent seven years in Ireland.

The most notable scholar to have come to this conclusion was Roderick O’Flaherty. In 1685, he used the name ‘Ogygia’ as a synonym for Ireland in the title of one of his books. It was called: Ogygia: Or a Chronological Account of Irish Events.

Plutarch’s account of Ogygia

One of the key pieces of evidence used to support the identification of Ireland as Ogygia is a passage written by Plutarch, a historian of the first century CE. He wrote about Homer’s account of Ogygia in conjunction to other additional information he provided. According to Plutarch, Ogygia was situated to the west of Britain, which is where Ireland is in fact located.

Additionally, Plutarch tells us that Ogygia was five thousand stadia away from the ‘great continent’ which surrounded the ‘great sea.’ Several scholars have suggested that this ‘great continent’ actually refers to America. Examples include Wilhelm von Christ, an eighteenth-century German scholar, and Johannes Kepler, a sixteenth-century German scholar.

If the ‘great continent’ mentioned by Plutarch really was America, then that would mean that Ogygia was actually an island somewhere between Britain and America. Since Plutarch says that Ogygia was five thousand stadia from the great continent but only several days distant from Britain, this indicates that it was much closer to Britain than to America. Therefore, Ireland would seem to be a good match.

Problems with identifying Ogygia as Ireland

While Ireland does match Plutarch’s basic description, there are certain issues with this identification. For one thing, Ireland is not five thousand stadia from America. This distance would be the equivalent of a little over nine hundred kilometers. Nevertheless, the distance between Ireland and America is about three thousand kilometers.

Hence, the distance specified by Plutarch means that Ireland is in fact not Ogygia, if America was indeed the ‘great continent’ to which he referred. Clearly, however, there is no other option for the great continent that would fit the passage.

Another problem is that Plutarch states that it takes five days of sailing to travel between Britain and Ogygia. This would indicate an island much further west than Ireland because it would barely take two days of sailing to reach Ireland from the furthest part of the western side of Britain.

In reality, there is no island which is exactly five days’ sailing away from Britain and also five thousand stadia away from America. The measurements simply do not correspond to any real location.

Perhaps, then, some researchers could use this as evidence that the measurements must be incorrect, meaning that Ireland could still be the intended location. Alternatively, it could of course also mean that Plutarch was not really describing an actual location at all.