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.

The massacre at Distomo remains to this day one of the most heinous crimes the Nazis committed against innocent women and children just months before the German occupying forces pulled out of Greece.

On June 10, 1944, Fritz Laufenbach, captain of the 2nd company of the 1st battalion of the 7th SS armored regiment, was ordered to move his troops from Livadia to Distomo, Steiri and Kyriaki to locate guerrillas on the western side of Helicon Mountain.

This move by the German soldiers was in retaliation for several troops whom the Greek Resistance had killed. As bait, the Nazis had used two Greek civilian trucks filled with SS men disguised as villagers. The two trucks were moving ahead of the main phalanx.

At the same time, the 10th and 11th Amphissa companies of the 3rd Battalion were directed to Distomo to meet the 2nd company. The German troops met outside Distomo without finding any resistance fighters, save for eighteen children hiding near the village. Six of the children who tried to escape were executed.

The Germans entered Distomo, and after intimidating the villagers, they discovered that there were Greek guerrillas at Steiri. The 2nd company headed toward the village, and at Litharaki near Steiri, they were ambushed by fighters from the ELAS resistance group.

The battle at Steiri was so bloody that the Germans were forced to retreat. Approximately forty of them were killed.

Cold-blooded massacre at Distomo

After the casualties they had suffered at Steiri, the Nazis entered Distomo with a clear intention of retaliation for their losses. The cold-blooded massacre of everyone they found in the village then began.

They went from door to door, killing anyone in sight. Their fury was such that they were careless about whether they killed women or children. The slaughter lasted into the night until the Nazi troops had to return to Livadia. However, they did not leave before burning the entire village to the ground.

According to survivors describing the atrocities, SS soldiers bayoneted babies in their cribs, stabbed pregnant women, and beheaded the village priest.

However, the Germans did not stop at Distomo. The executions continued all the way back to their base, as they killed any civilian they encountered on the way. The death count in Distomo amounted to 228 of which 117 were women and 111 men while 53 were children under the age of sixteen.

According to the testimony of International Red Cross Swiss envoy George Wehrly, who arrived in Distomo a few days later, about six hundred people were killed by the Nazis in the wider region.

Haunting pictures from Distomo

A few months after the Distomo massacre, LIFE magazine published a haunting report on the Nazi atrocity. Under the headline “What the Germans did to Greece,” the US magazine interviewed survivors and published photos of the town in ruins.

Among the survivors was Maria Padiska, who came to be known as the “Woman of Distomo.” She passed away in March 2009 at the age of 84.

Her photo adorns the Museum of the Victims of Nazism, located at the entrance of Distomo. The museum was founded in 2005 at the site of the old primary school. It was inaugurated by then President of the Hellenic Republic Carolos Papoulias.

The total area of the museum, which is roughly about 200 square meters, is divided into two levels. On the first floor, one can see photos of all the victims, and there is also a special area with photos of the ossuary, which is located intact at the Mausoleum on Kanales Hill of Distomo.

The museum also holds historical issues of newspapers and magazines of the time with related articles, photographs, and documents.

Greek fire was the mysterious weapon used by the Byzantines to destroy enemies and prospective invaders, keeping the Empire strong and awe-inspiring.

The Byzantine liquid fire that protected the Empire was a terror-inspiring incendiary weapon that protected the Empire for centuries. Widely known as Greek Fire, this mighty weapon enabled the Byzantine Empire to survive and maintain its power through many attacks from various enemies.

The weapon could be compared to the modern day flame-thrower. To the enemy in Byzantine times, it looked like a machine spewing destructive fire from hell. However, its exact origin remains unclear, and the recipe for this formidable weapon is still unknown, puzzling scientists and historians.

Records suggest Greek fire contained a mix of petroleum, quicklime, and other unknown ingredients. This potent combination is believed to have made it one of the most flammable and dangerous substances of its time. What was truly amazing about the Byzantine liquid fire weapon was that it continued to burn on water and was practically impossible to put out with medieval means.

It helped the Empire maintain sovereignty over the mass land it occupied, spanning all of Southern Europe, North Africa, and Asia Minor. The weapon’s impact on the course of history is undeniable. It played a key role in the defense of Constantinople and the preservation of the Byzantine Empire.

A Brilliant Invention

Fire as a weapon had been used for centuries but never in such a sophisticated and destructive means  as the Greek fire (or Υγρόν πυρ – Hygron pyr, as it was referred to in Greek). It was the Crusaders who referred to it as Greek fire or “liquid fire,” “Roman fire,” or “sea fire.”  It was a significant weapon that never ceased to terrify the enemy.

This innovative weapon would fire massive flames in a continuous jet, burning a trail of destruction in its path that was nearly impossible to extinguish. When it came to naval warfare, it was a weapon that was impossible for the enemy to defend their ships from. Yet, the exact recipe for the liquid fire substances the Byzantines used remains a mystery to this day.

The Greek fire cannon-like machine was created in the seventh century. It most likely was the invention of Kallinikos of Heliopolis, a Jewish architect who fled from Syria to Constantinople. It was between 674 and 678 when the Byzantine Empire was attacked by the Islamic fleet of the Umayyad caliphate that had already taken over parts of Syria.

Concerned about an Islamic attack against Constantinople, Kallinikos experimented with a variety of materials until he discovered a mix for an incendiary weapon. Kallinikos sent the formula to the Byzantine emperor, and authorities developed a siphon that operated somewhat like a syringe, propelling the fiery concoction toward enemy ships.

Emperor Constantine IV reluctantly ordered the use of Greek fire to destroy the Umayyad fleet. However, the Byzantine weapon was very successful. According to historian Kelly DeVries and his book Medieval Military Technology, it was the first reported use of an incendiary weapon in battle.

Was Byzantine Liquid Fire a State Secret?

Some historians believe the reason the recipe for liquid fire remains unknown is because Byzantine emperors wanted to keep it a state secret, never to fall into the hands of the enemy. The vast Empire was surrounded by numerous enemies coveting its lands. Liquid fire was a potent deterrent to any army that would think of invading.

Constantine VII Porphyrogenitus warned his son Romanos II to not reveal the recipe “and not to prepare this fire but for Christians, and only in the imperial city.”

Anna Komnene, daughter of Emperor Alexios I Komnenos (r. 1081-1118) and a historian, wrote about the recipe for Greek fire:

This fire is made by the following arts: From the pine and certain such evergreen trees, inflammable resin is collected. This is rubbed with sulfur and put into tubes of reed, and is blown by men using it with violent and continuous breath. Then in this manner it meets the fire on the tip and catches light and falls like a fiery whirlwind on the faces of the enemies.

It was not that straight-forward, of course. Otherwise, it would be easy for the enemy to recreate the fiery weapon. It seems indeed that the Byzantines intended to keep the process of creating the liquid fire top secret, as no friend or enemy ever managed to gain insight into this so as to construct their own similar weapon.

Greek Fire in Battle

In his book, Devries explains that Greek fire can refer to three different weapons: firstly, a fiery liquid pumped out of a nozzle; secondly, a liquid weapon that was filled in small grenades; and thirdly, a solid incendiary probably based on gunpowder.

The third is impossible to have been used in Byzantium. Its reported use started in the fourteenth century in Western Europe. However, there are Byzantine era depictions of men carrying hand-held tubes spitting fire that look even more like modern flame-throwers.

In fact, Greek fire was rarely used except primarily in naval battles, as the apparatus was complicated and required technically equipped handlers. Furthermore, it was dangerous to have an incendiary mechanism on a wooden ship.

In 727, Emperor Leo sent a fleet to burn that of Hellas and Cyclades, who had been revolting against him. In 941, a Rus naval raid from Kiev across the Black Sea was stopped, and their fleet was annihilated by the Byzantines.

Reportedly, in the eleventh century, Viking Ingvar the Far Travelled encountered ships equipped with the weapon, which he described as “a brass (or bronze) tube and from it flew much fire against one ship, and it burned up in a short time so that all of it became white ashes…”

However, by the end of the twelfth century and the Angeloi emperors, the Empire started to decline, losing more and more land to the rising Ottoman Empire. As Byzantium began to fade, so did the use of Greek fire until it became but a simple chapter in the great history of the Byzantine Empire.

The story of the ring known as the “Ring of King Minos” sounds like a tale made in Hollywood. It is a mix of ancient Greek history, mythology, and a plot involving a poor boy, a cunning priest, an English archaeologist, and hidden treasure.

The story begins in 1928, when a boy, Michalis Papadakis (1918-1974), accidentally found a ring at the archaeological site of Knossos. The place of discovery alone meant that the ring certainly had a very long history attached to it probably even going back to the Minoan civilization.

Indeed, several decades later, the shiny, gold, seal ring proved to be 3,500 years old (1,500 to 1,400 BC), as archaeologists assured him, and his was the most significant discovery of Minoan Civilization.

The boy’s father, a destitute farmer named Emmanouil, for some unknown reason, hid the ring from his wife and, for another unknown reason, two years later, he handed it over to the village priest, Father Nikolaos Polakis. Yet, before giving it away, he carved a line on the ring with his knife in order to mark its originality.

Father Polakis initially presented it to English archaeologist Sir Arthur Evans with the intention of selling it. However, there was no deal struck between the two since the priest demanded an astronomical amount of money.

In 1933 or 1934, Father Polakis decided to take the ring to the Heraklion Museum. At the time, the distinguished archaeologists, Nikolaos Platon and Spyridon Marinatos, were on the staff of the institution. Platon decided that the ring was genuine while Marinatos believed the ring was a fake.

Since the two archaeologists could not come to an agreement, they decided it was best to return the ring to the priest.

However, Platon kept a copy of the ring by casting it in plasticine. The cast was later located in Platon’s archive. Several years later, he manifested a new interest in the ring and returned to the priest to ask for it. Father Polakis told him that he had given it to his wife for safekeeping, but she had lost it.

Minos ring depicts three themes

Platon wrote a treatise on the ring saying that it depicts three themes: the Minoans’ rule of the seas (“thalassocracy”), tree worship (dendrolatry), and a goddess descending from heaven to earth and getting into a row boat.

There are other, more recent interpretations of the depictions of the ring including the worship of goddesses, such as Mother Dimitra, and offerings to the Great Mother Rhea and the Great Mother Artemis.

For some time, the ring remained lost. The only information about the ring came from the copies that had been made and a number of archaeological reports which were associated with those copies.

Many years later, when Father Polakis was in his final days, he felt great regret about the “disappearance” of the precious ring. He called Evangelia Papadakis, the wife of the farmer Emmanouil, and apologized for lying to her family. He admitted that he had actually sold the ring to Evans, the English archaeologist, for 100,000 drachmas back in 1938.
However, that was one last lie by the cunning priest. What he had actually sold to Evans was a fine replica of the ring.

Evans had returned to England with the belief that he had bought the actual ring, along with a copy, and donated both, along with other precious artifacts, to the Ashmolean Museum. Today, two replicas of the legendary ring continue to be exhibited at the Ashmolean.

The story of the ring was forgotten for decades, but in the early 2000s, Giorgos Kazantzis, a retired police officer, inherited the house of the priest who was the last person in Greece who had had possession of the priceless artifact.

During renovation work, Kazantzis found a jar hidden inside the wall next to the fireplace. Inside the jar was a ring, which indeed proved to be the original Ring of King Minos. It even had the scratch made by Papadakis over seventy years ago.

Kazantzis delivered the precious artifact to the state, and in 2002, the Central Archaeological Council and a panel of expert archaeologists confirmed the authenticity of the ring. The actual monetary value of the ring was estimated to be €400,000 although its cultural value is incalculable.

Yet, for finding the ring and promptly delivering it to the appropriate authorities, Kazantzis was given a measly finder’s fee of €440.

Today, the priceless, gold Minoan ring is exhibited in all its splendor at the Heraklion Archaeological Museum.

In Homer’s Iliad, Thetis plays an important role in shaping the destiny of her son, Achilles. As a goddess, she intervenes at key moments in the epic, pushing the Greek hero to alter the course of events.

Although Thetis appears less frequently than many of the warriors and gods who dominate the battlefield at Troy, her actions influence some of the most significant developments in the poem. As a sea goddess and the mother of the greatest Greek warrior, she occupies a unique position between the divine and mortal worlds. She cannot prevent Achilles from dying, since the Fates have already decreed it, yet she repeatedly intervenes to protect his honor, ease his suffering, and ensure that his glory endures.

Through Thetis’ character, Homer explores themes of maternal love, fate, mortality, glory, and divine power. The first major instance of Thetis helping Achilles occurs in Book 1. After Agamemnon captures Briseis, a captive woman awarded to Achilles as a war prize, the Greek hero feels deeply dishonored and withdraws from battle. In his grief and anger, Achilles calls upon his mother. Thetis immediately rises from the sea to comfort him and listen to his complaint.

This scene reveals the extraordinary bond between mother and son. Unlike many divine figures in Greek mythology, Thetis responds with sympathy and tenderness. She understands Achilles’ suffering because she is painfully aware of his short lifespan. Her lament for him reflects a mother’s helplessness in the face of fate.

Thetis petitions Zeus to turn events in favor of Troy

After hearing Achilles’ request, Thetis undertakes one of the most consequential actions in the epic. She travels to Olympus and petitions Zeus to punish the Greeks by granting success to the Trojans. Her aim is not simply revenge but the restoration of Achilles’ honor. Zeus eventually agrees, and his decision alters the course of the war. The Trojans begin to gain the upper hand, while the Greeks suffer devastating losses. Through this intervention, Thetis helps Achilles achieve the recognition he believes Agamemnon has denied him.

This episode demonstrates the extent of Thetis’ influence among the gods. Although she cannot alter fate itself, she is capable of shaping the chain of events that leads toward it. Her appeal to Zeus succeeds in part because of a previous favor she had done for him. In this sense, her assistance rests not only on maternal devotion but also on her standing within the divine order. Achilles’ withdrawal from battle would have remained a private grievance without Thetis’ intervention. Instead, it escalates into a crisis that engulfs the entire Greek army.

The second major instance of Thetis helping Achilles occurs after the death of Patroclus. Patroclus, Achilles’ closest companion, enters battle wearing Achilles’ armor and is killed by Hector. When Achilles learns of his friend’s death, he is overwhelmed by grief and rage. Once again, Thetis hears her son’s cries and goes to him. This scene is among the most emotional in the Iliad. Thetis is aware that Achilles’ decision to return to battle will lead directly to his own death, yet she does not attempt to stop him. Instead, she offers comfort and practical assistance.

Hephaestus forges the invincible shield of Achilles

Achilles cannot immediately rejoin the fighting because Hector has confiscated his armor. Recognizing his need, Thetis travels to the forge of Hephaestus and requests new armor for her son. Hephaestus responds by crafting the magnificent shield of Achilles, one of the most celebrated objects in world literature. The shield depicts scenes of war and peace, labor and celebration, and life and death. With this armor, Thetis enables Achilles to return to battle and fulfill his heroic destiny.

This act of assistance is particularly significant because it highlights the limits of divine power. Thetis can secure the finest armor ever made, but she cannot save Achilles from mortality. Her help therefore reflects the tragic paradox that every action she takes to aid her son also brings him closer to the fate she most fears. The armor allows Achilles to defeat Hector, but it also marks the final stage of his journey toward death.

Thetis’ role after Hector’s death further underscores her importance. Achilles becomes consumed by grief and rage, dragging Hector’s body around the tomb of Patroclus. The gods disapprove of this behavior and decide that Hector must be returned to his family. Zeus sends Thetis to deliver his command to Achilles. She successfully persuades her son to release the body in exchange for ransom, helping restore moral balance and preparing the tale for closure.

This final intervention reveals another dimension of Thetis’ assistance. Earlier, she helped Achilles gain honor through vengeance; now she helps him regain humanity through compassion. Her influence guides him from destructive rage toward acceptance. The reconciliation between Achilles and Priam, one of the most moving scenes in ancient literature, would not have occurred without Thetis serving as the messenger between gods and mortals.

The complexity of Thetis, the mother of Achilles

Modern scholars have emphasized the complexity of Thetis’ character. Rather than portraying her simply as a nurturing mother, recent studies highlight her power and agency. Thetis is more than a grieving parent. She is a divine force capable of influencing both Olympus and the battlefield for the benefit of her son. This is evident in actions such as her request to Hephaestus to forge an impenetrable suit of armor for Achilles.

At the same time, scholars frequently stress the tragic nature of her motherhood. Classicist Emily Wilson observes that she has come to view the Iliad as “a poem about the pain of a goddess mother who adores her mortal child and can’t protect him.” This insight captures the emotional core of Thetis’ role in the epic. Despite her divine status, she remains powerless as a mother in the face of fate. Her interventions can shape events, but they cannot prevent the loss she knows is imminent.

Other scholars have also noted that grief defines Thetis’ presence throughout the epic poem. Classicist Serena Cannavale describes Thetis in the Iliad as “a figure of grief,” emphasizing that her sorrow is present long before Achilles actually dies. Her laments anticipate the tragedy that hangs over the entire narrative.

Ultimately, Thetis helps Achilles in three essential ways: she restores his honor by persuading Zeus to favor the Trojans, she equips him for revenge by obtaining new armor from Hephaestus, and she guides him back toward humanity by conveying Zeus’s command to release Hector’s body to Priam. These actions shape the central events of the Iliad and reveal the profound connection between mother and son. Yet the tragedy of Thetis lies in the fact that her power cannot overcome destiny. She can comfort Achilles, protect his reputation, and secure his everlasting glory, but she cannot save his life.

For this reason, Thetis embodies the tension between divine power and human mortality. Every time she helps Achilles, she demonstrates her love, yet every act of assistance also reminds readers that fate is stronger than even the gods. Through Thetis, Homer presents a moving portrait of maternal devotion in the face of inevitable loss, making her one of the emotional centers of the Iliad.

The Ancient Greeks were active travelers, despite the dangers of land travel and the fear of highwaymen. Sea travel required ample supplies and means.

A fascinating archaeological find exhibited in the Agora Museum in Athens is rectangular clay tablets with inscribed names and occupations that purportedly served as travel documents in antiquity.

Most travelers were aristocrats and well-to-do citizens who traveled to witness and experience the wonders of the ancient world, and other famous places and sights.

Others traveled for pilgrimage; healing in sanctuaries such as the Sanctuary of Asclepius in Olympia, the Sanctuary of Apollo on Delos Island, or to attend religious festivals and monumental athletic events like the Olympic Games at Olympia or the Panathenaic Games in Athens.

Merchants also traveled to other parts of Greece, or across the Mediterranean and beyond to promote and sell their goods to destinations such as Egypt, Asia Minor, the Middle East, and the Black Sea.

The Ancient Greeks were curious about the world and had a great desire to learn. For that reason, they held travel in high regard. The most famous epic journeys, such as Homer’s Iliad and Odyssey or Jason’s expedition to retrieve the Golden Fleece, had protagonists who had to travel far and undergo trials to achieve their goals.

In their long journeys. They experienced great adventures, encountered grave dangers, and saw things and, above all, places they would never see if confined in their birthplace all their lives. These epics celebrated heroic adventures through travel.

Then people from all over Greece and beyond would travel far to consult the oracle at Delphi and plan their future.

Also, it was through travel that ancient Greeks discovered places worth exploring and exploiting, such as uninhabited fertile lands or seaside areas with great potential, where they established trading colonies.

Overall, the accounts of travelers provided valuable information about the contemporary world. In modern day, these accounts help us understand the world during that period.

Practical issues of traveling in antiquity

In addition, Greeks who traveled frequently brought back new ideas, Eastern tastes in clothing, jewelry, and foods, as well as architectural trends.

The ancient Greeks discovered new lands and established trading colonies across the Mediterranean, Asia Minor, and the Black Sea from the 8th through the 6th centuries. Many of these have evolved into the great cities that still stand today.

The most famous of the colonies were those in Magna Graecia, in today’s southern Italy and Sicily (Calabria, Apulia, Basilicata, Campania, Syracuse, Tarentum, Sybaris, and Croton), where the Greek element is still alive today, especially in the language.

Other important ancient Greek colonies were Massalia (modern-day Marseilles in France), Cyrene in Libya, and Byzantium on the Bosporus Strait, which later became Constantinople.

Greek philosophers on travelling

Several ancient Greek philosophers valued travelling as a means to gain knowledge and experience. Encountering different cultures and experiencing new environments broadens one’s perspective. Great figures like Thales and Pythagoras traveled to Egypt and other regions to study and acquire knowledge.

Aristotle believed that empirical observation and practical experience are good sources of knowledge. Provided, though, that one had the foundations in reason and virtue through formal education. Otherwise, one could not learn simply by travelling. The philosopher is known as saying, not in the exact words, that travel is education for the young and experience for the old.

For those who are older, Aristotle believed that they accumulate experience and wisdom by travelling. They reflect on their lives, gain new insights into the world, and may appreciate life more profoundly.

“Those who wish to know about the world must learn about it in its particular details,” said Heraclitus, the Greek philosopher from Ephesus. The quote implies that a man should travel to learn about the world with his own eyes. Heraclitus believed that the world is constantly changing: “The only thing that is constant is change,” is one of his famous quotes.

With his phrase “τα πάντα ρεί” (everything flows), Heraclitus said that the world is in perpetual motion; therefore, man should be constantly moving as well.

Plato is known for having traveled extensively, visiting Italy, Sicily, Egypt, and Libya. The reason he traveled so much was his disappointment with Athenian society. He was exposed to new cultures and ideas during his travels, which influenced his philosophical development and his Theory of Forms.

Other philosophers who traveled extensively were Thales of Miletus, who visited Egypt to study science and mathematics. Pythagoras traveled to Egypt, Israel, Babylonia, and possibly India. Democritus traveled in Asia, Egypt, and possibly India and Ethiopia.

Socrates, on the other hand, was against travelling and he never left Athens, his hometown. The father of philosophy, for many, believed that man should only make internal journeys. He emphasized self-knowledge and ethical development, which he believed were best pursued through internal reflection and dialogue.

The recorded history of wine in Ancient Greece begins around the 15th century BC, while viticulture appears to have existed as early as the Neolithic era, 6,500 years ago.

Ancient Greece is also the place where modern wine culture began, as wine consumption stopped being solely a sacred act, as it had been when priests and rulers controlled the vineyards.

By the early Bronze Age, vineyard cultivation of grapes was widespread in ancient Greece, and by the time of the rise of the Minoan and Mycenaean civilizations, wine was part of everyday life, for consumption and/or production.

By that time in Greek society, wine was an economically important business.

Wine and commerce in ancient Greece

There was substantial interaction between the Mycenaean and Minoan cultures, based mainly on commerce.

Around 1200 BC, people from northern Greece invaded the southern Mycenaean area, which was a monarchy.

The war devastated the Mycenaean lands, generating thousands of poor refugee families who escaped to fortified cities for protection.

In order to consolidate their powers, the invaders gave more privileges to the common people, thus undermining the power of monarchs and aristocrats.

The new, democratic city-states were slowly created over time with the common people having more freedoms and opportunities.

Gradually, the common people started cultivating plots of land, with vineyards and olive groves being the most plentiful and lucrative.

People could thus own vineyards, cultivate them, and trade and drink their own wine. A new class of merchants, albeit a small one, was born.

At the same time, more and more people in ancient Greece began to drink wine for pleasure rather than as a sacred ritual.

Colonization and trade expansion

The Greek city-states then began to establish colonies throughout the Mediterranean. The settlers, already experienced in vine cultivation, brought grapevines with them and were able to better cultivate already-existing vineyards.

Moving west, Sicily and southern Italy were the first colonies established by ancient Greeks. Greeks even called the southern part of the Italian Peninsula Oenotria (“the land of vines”).

Other Greeks settled in Massalia (Marseille) in southern France while others moved east all the way to the shores of the Black Sea.

The colonies provided more opportunities for wine merchants. The Greeks could now introduce their wines as far as the western part of France and to the Black Sea in the east.

Athens was a large and lucrative market for wine, as the climate in the Attica region was ideal for vines, and production was substantial. Wine from Attica was traded in all the lands along the eastern Mediterranean Sea.

Other areas famous for wine in ancient Greece were the islands of Santorini and Thasos. This is especially true in Santorini, where the rich volcanic soil produced exceptional grapes. Ancient Greeks were very particular about the origin of their wines.

Major trading partners for wine in ancient Greece were Crimea, Egypt, Scythia, and Etruria among others, as the Greeks traded their knowledge of viticulture and winemaking.

Indicative of the lucrative trade of wine from Greece is a shipwreck discovered off the coast of southern France that held nearly 10,000 amphorae containing almost 300,000 liters (79,000 US gallons) of Greek wine.

Diluted wine

The wine in ancient Greece was unlike what we know today. It was not left undiluted but was mixed with water in precise proportions in a vessel called a krater.

In certain seaside areas or islands, such as Santorini, Greeks used to mix wine with salt water as a preservative and for the taste it imparted. Honey was sometimes added to sweeten the wine.

The mixing of water and wine was for the drinker to enable him or herself to maintain composure and self-control, traits that were highly valued in ancient Greek society.

In fact, ancient Greeks seemed to believe that only barbarians—in most cases that simply meant non-Greeks—drank unmixed wine, got drunk and behaved like…barbarians.

Modern wine culture begins in Greece

Along with their wine, Greeks had exported their way of life, including vine-growing, winemaking, and enjoying wine, to almost every port in the Mediterranean basin.

Socrates praised wine in the following quote:

“Wine moistens and tempers the spirit and lulls the cares of the mind to rest. It revives our joys and is oil to the dying flame of life.”

Plato also praised the fruit of the vine:

“What is better adapted than the festive use of wine in the first place to test, and in the second place to train, the character of a man, if care be taken in the use of it? What is there cheaper or more innocent?

The ubiquitousness of the word “symposium” in ancient Greece, which literally means “drinking with others”—meant that ancient Greeks loved to get together, eat, drink, and converse during and after the meal.

It was a favorite pastime for well-to-do ancient Greeks to eat, drink, discuss, and, occasionally, philosophize, at these symposia.

Such convivial get-togethers have been illustrated on many types of Greek vases and sculptures. Examples of discussions that took place in symposia can be found in Plato’s Symposium and Xenophon’s Symposium.

Usually, symposia were hosted by aristocratic men for their peers. They would relax in recliners called klinai and drink from terracotta or, depending on how rich the host was, from bronze, silver, even gold, cups.

Wine was also used for medicinal purposes in ancient Greece. The great  physician Hippocrates prescribed different wines depending on the disease.

Ancient Greeks also had a god of wine, the mischievous Dionysus. The god of the grape harvest, winemaking, fertility, orchards, fruit, vegetation, insanity, and ritual madness, he was also the god of religious ecstasy and festivity; overall, it was he who embodied the colorful, vibrant life of ancient Greece.

 

 

As Greece continues to lose its manufacturing industry, becoming all the more dependent on the service sector, an urgent restart and shift to a complex economy is crucial for the country’s economic viability.

A complex economy is interconnected with other industries that are not necessarily geographically concentrated or thematically related but which share common infrastructure, resources, and solid interdependencies in production and supply chains. The Internet of Things (IoT), automation, and data-sharing are vital for the development and success of a complex economy.

A recent Bank of Greece report states that tourism in 2025 accounted for 13 percent of the country’s GDP. The government presents this as a sign of success, but, behind the numbers, there is a sad ascertainment: Greece is no longer producing goods, and almost everything other than agricultural products is imported. Substantial revenue from tourism is definitely not a bad thing. However, the average Greek does not benefit from tourism revenue. As the cost of living rises, bragging about “soaring tourism revenues” is not filling the citizen’s supermarket cart.

According to Statista and the World Bank, between 2013 and 2023, 68.6 percent of Greece’s GDP came from the service sector, while 15.2 percent of revenue stemmed from industry and 3.3 percent from agriculture. Kostas Axarloglou, the dean and a professor at Alba Graduate Business School, says the Greek industry needs a restart and transition to a complex economy. In other words, Greece needs to enter “Industry 4.0,” or the Fourth Industrial Revolution, in which interconnectedness, automation, and real-time data are key.

Low labor productivity and wages

According to Axarloglou, only four percent of the Greek population is now employed in sectors related to Greece’s complex economy, which amounts to approximately only 11 percent of the value added to the country’s GDP in general. Additionally, in the Eastern Mediterranean nation, there is fragmentation into a large number of small businesses, exhibiting both low labor productivity and wages.

As per The Atlas of Economic Complexity, the industry sector in the Greek economy presents a relatively low degree of complexity in relation to GDP, an element indicative of low potential for economic growth in the future. Nonetheless, from 2018 onwards, The Atlas of Economic Complexity records positive growth in exports with the main contributors, among others, being the pharmaceutical and IT sectors.

A gradual structural transformation of the economy is also being observed, with the transfer of productive resources and activity towards manufacturing sectors with higher added value and productivity, such as electronics and machinery manufacturing. Finally, significant opportunities to strengthen and complement the country’s existing productive fabric have been recorded.

Axarloglou argues that there are both an overall low degree of complexity as well as structural problems in Greek manufacturing. The existence of companies with high levels of specialized know-how, however, provides a sufficient launching point in supporting the restarting of industry and the general production base of the country, which could lead to sustainable development in the Greek economy.

Importance of a complex economy in Greece

Axarloglou referenced the US industry and its contribution to the economy. While the manufacturing industry in the US constitutes 11 percent of GDP, it contributes 35 percent in productivity increase and 60 percent in exports. Furthermore, the complex economy in the United States is the engine of innovation, with related industry sectors producing 55 percent of patents and contributing 70 percent of total expenditure on research and development.

A recent study (Yong, 2020) analyzes the contribution of complexity in a set of economies with varying characteristics. The importance of dynamic industries in economic growth as well as the development of social capabilities and a significant contribution to the achievement of the UN Sustainable Development Goals (SDGs) in each country’s economy were scrutinized.

Overall, the study found there is a direct impact of economic complexity on the development of specific UN Sustainable Development Goals (SDGs), including on poverty reduction, education, job creation, technological economic upgrading, and overall economic development. Moreover, policy interventions for manufacturing expansion are especially vital as they contribute to the development of skills in the country, triggering technological innovation and creating new markets and institutions.

Consequently, the development of a complex economy in Greece could greatly contribute to GDP and the implementation of UN SDGs. It must be mentioned that, in previous decades, manufacturing significantly lagged behind in general, but this lag has eased in recent years.

The two pillars for a complex economy

The development of a sustainable complex economy should be based on two pillars, Axarloglou argues: firstly, extroversion and internationalization and, secondly, innovation and specialization. The Greek industry would profit from participation in International Production Networks (IPNs). This is more feasible now, as these networks evolve from the impact of circular economy, digital transformation, sustainability, and new technologies such as robotics. The mechanisms and structures that would aid in the development of a complex economy are related to the National Recovery and Resilience Plan “Greece 2.0.”

According to Axarloglou, Greece should also orient its manufacturing production towards the international market and within the framework of the Global Value Chain Networks (GVCN), developing even at regional levels. This would include energy networks in the southeastern Mediterranean and innovation pockets in Thessaloniki and Northern Greece. In addition, market megatrends, namely digital technologies, automation-robotics, sustainability and climate change, and a circular economy, should seriously be considered as worthy endeavors.

The adoption of new technologies and digitalization of operations and processes are likewise vital. Such technologies are directly related to the internet, including the IoT, the cloud, and digital platforms and ecosystems. These lead to a greater degree of integration of production, a reduction in transaction costs and easier participation, and more effective coordination of cooperating companies from various geographical locations.

Data collection and analysis (data analytics) help in better production coordination and management within GVCNs and geographically dispersed networks. Moreover, the use of online commercial platforms (e-commerce) results in easy and direct access for producers to raw materials and semi-finished products. Large markets of potential customers are also much more readily accessible.

Sustainable development, climate change, and the circular economy

All the more, a global trend for sustainable development is affecting the structure, organization, and development of GVCNs. There is a growing need to closely monitor and control companies’ social and climate footprints and their alignment with Environment, Social, and Governance (ESG) priorities. At the same time, the imposition of rules on sustainability issues by governments directly affects the structure and operation of GVCNs since these lead to changes in transportation costs and countries’ advantageous dependence on renewable energy availability.

The necessity for sustainability and more efficient management of resources is leading to countries’ adoption of regulations for the operation of the economy and dynamic industries, and businesses are formulating business models and strategies compatible with the imperatives of the circular economy. Technological development now results in technologically and economically feasible production processes that operate within the framework of the circular economy. There is a focus on significant waste reduction, savings, and recycling / reutilization of raw materials and products.

Companies, therefore, develop business models within ecosystems based on collaboration with other companies in order to sustainably produce and deliver value. The purpose of these models and ecosystems is to effectively manage the life cycle of products and spare parts. Of course, the transition from a traditional-linear / operation-production model to a circular one mandates that companies make significant changes in the way they perceive the creation and distribution of value in the economy.

At the same time, the way in which producers in the complex economy model collect revenue is also changing. While, traditionally, income came from product sales, in the circular economy model, profits stem from product rental and other such services. This of course requires new skill development for value production more closely aligned with industrial product usage services, often the result of strategic partnerships among companies.

The circular business model, therefore, has the potential to revitalize manufacturing sectors and businesses by giving them the opportunity to develop new partnerships with companies and ecosystems within the framework of the GVCN, minimizing the burden on the environment, maintaining economic robustness, and achieving the triptych of objectives: an interconnection between the environment, society, and economy, leading to robustness.

European Union funds

The participation of the Greek complex economy in the GVCNs—and mainly in the regional GVCN—requires horizontal interventions that will establish and even improve the required structures and environment, thereby enabling Greek manufacturing to become competitive. Axarloglou argues that Greece has a great opportunity to improve its complex economy with the National Recovery and Resilience Plan “Greece 2.0.” It is a comprehensive plan of reforms and investments for the restructuring of the country’s production model within the extroversion-competitiveness-innovation axis.

The plan is based on initial funding of $35.6 billion (€31.1 billion) for the 2022-2026 period (approximately $21 billion in the form of subsidies and about $14.5 billion in the form of loans), with the prospect of drawing additional investment resources totaling $67.4 billion (€58.8 billion). The plan consists of four Pillars (and 18 sub-axes), namely green transition; digital transition; employment, skills, and social cohesion; and private investment and transformation of the economy.

Green transition emphasizes the energy transformation of the Greek economy towards renewable energy sources and a more energy-efficient operation of the economy, the more efficient use of natural resources, and the promotion of a circular economy.

The digital transition of the economy includes investment in infrastructure (optical fibers, 5G, etc.), the digital transformation of the state, and the promotion and adoption of digital technologies by businesses so that they can be interconnected in the International Production Networks (IPNs).

Employment, skills, and social cohesion includes actions to improve the functioning of the labor market, the reintegration of the unemployed into the labor market, the creation of jobs, and the reduction of inequalities, poverty, and social and economic exclusion.

Finally, private investment and economic transformation includes investments and actions to modernize public administration, strengthen the financial system, promote and support research and innovation, modernize and improve the resilience of key sectors—such as tourism and manufacturing—of the economy, and ultimately improve competitiveness and promote private investment and exports.

“Industry 4.0”

The acceleration of the “Industry 4.0” transformation program includes digital transformation as well as the development of “smart” production and a new generation of industrial parks in Greece. The promotion and support of investments for the development of new or upgraded production lines would enhance production and cooperation in GVCNs and improve competitiveness with an emphasis on advanced and digitally controlled industrial equipment, production control systems, and the establishment of industrial partnerships.

Furthermore, there should be significant structural changes to reduce bureaucracy related to business operations and simplify procedures for attracting and implementing foreign direct investment in the country. This will be possible with the implementation of horizontal actions to strengthen the Greek economy within the framework of the National Recovery and Resilience Plan “Greece 2.0.” Therefore, the “Greece 2.0” and “Industry 4.0” programs are inextricably linked to each other for the development of a productive complex economy in the country.

Recent research shows that ancient Greeks used a primitive type of lifting machine to move heavy stones before they began using cranes 2,500 years ago.

It is commonly believed that the foremost discovery of the ancient Greeks in building technology is the crane. Yet, enormous stone structures were known to have been built in Greece at least 150 years before the use of cranes themselves.

Cranes first appeared in the late sixth century BC, according to research published in the Annual of the British School at Athens, but their mechanical forerunners were used in buildings such as the Temples of Isthmia and Corinth at least 150 years before that, around the middle of the seventh century BC.

The researchers say that ancient Greeks were likely to have first used ramps made of earth or mudbrick to lift the heavy stone blocks used in major construction. The lifting devices are thought to have been similar to the ones used by ancient Egyptians and Assyrians centuries earlier.

The precursor of the crane lifting machine

The paper, written by Alessandro Pierattini, an assistant professor of architecture at the University of Notre Dame, argues that a kind of lifting machine used by the ancient Greeks was the next precursor to the crane, one which was capable of lifting ashlar blocks weighing over 200 to 400 kilograms (440 to 880 pounds).

The lifting machine was originally invented by the Corinthians, who used it to build ships and for lowering heavy sarcophagi into narrow, deep burial pits. It was not a crane, since it did not use winches or hoists. Instead, the builders redirected the force of the weight by using a rope passed over a frame.

“This kind of masonry represents a crucial step in the development of Greek monumental stone architecture, marking a departure both from mudbrick construction, which had been the norm for most Greek buildings, and from previous experiments with stone construction,” Pierattini writes.

The first documented use of the lever in Greek temples

Evidence of the device is considered to be grooves etched onto the bottom of stones used to construct the Corinth and Isthmia temples. These grooves are familiar to historians, but until now, it had been unknown if the grooves had occurred as a result of lifting the blocks during the building process or from moving them around in quarries.

For the study, Pierattini studied stone blocks used in early Greek temples while he also engaged in some hands-on experimental archaeology. He studied the blocks from the mid-seventh-century temples at Corinth and Isthmia and their peculiar markings—two parallel rope-grooves cut into their undersides which turned up on one end.

Using actual stones and ropes, Pierattini found that the grooves could have served a dual function, allowing builders to both lift the blocks and position them tightly against their neighbors along the walls of buildings.

“With heavy stone blocks and high friction between stone surfaces, this was a highly problematic step of construction that in later times would require sets of purpose-made holes for using metal levers,” said Pierattini.

“Μy paper demonstrates that the builders of the early temples at Corinth and Isthmia were already using levers for the final setting of the blocks. This represents the first documented use of the lever in Greek architecture,” the professor explained to Gizmodo.

Stoicism, was one of ancient Greece’s philosophical movements founded by Zeno of Citium in Athens in the early 3rd century BC.

Stoicism is a philosophy of personal ethics informed by its system of logic and its views on the natural world. For the Stoic, virtue alone is sufficient for human happiness.

For Stoics, emotions like fear, envy, passionate love were merely false judgements and the sage, a person who had attained moral and intellectual perfection, would not be touched by them.

It is a philosophy of life where the individual maximizes positive emotions, reduces negative emotions, and helps him or herself hone their virtues of character.

The name derives from the porch (stoa poikile) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held.

Birth of Stoicism, one of ancient Greece’s philosophical movements

The philosophy of Stoicism was originally known as “Zenonism” after the founder, Zeno of Citium.

Zeno ended up in Athens after his ship wrecked near the city. He was not a philosopher, but he turned his misfortune into an opportunity by studying all the philosophical resources available in the city.

He sat in on lectures from the other schools of philosophy (e.g., Cynicism, Epicureanism) and eventually started his own.

However, the Stoics did not believe that the founders were perfectly wise. In order to avoid their philosophy becoming a cult of personality, they chose to name it Stoicism after the place they were meeting, the stoa poikile of the Agora.

Zeno’s ideas developed from those of the Cynics, whose founding father, Antisthenes, had been a disciple of Socrates. Zeno’s most influential follower was Chrysippus, who was responsible for molding what is now called Stoicism.

Other prominent Stoics included Cleanthes of Assos, Panaetius of Rhodes, Aristo of Chios, Posidonius of Apameia, Diodotus, and others.

Later, Seneca, Epictetus, and Roman emperor Marcus Aurelius ushered Stoicism to the Roman world. The philosophy flourished until the 3rd century AD.

Stoic Philosophy

According to Stoicism, the path to eudaimonia (happiness) is embracing and accepting the moment as it presents itself by not allowing oneself to be controlled by the desire for pleasure or by the fear of pain.

The Stoic must use his or her mind to understand the world and to do one’s part in nature’s plan by working together and treating others fairly and justly.

The Stoics are especially known for the teaching “virtue is the only good” and that people must lead a virtuous life to be accomplished and complete human beings.

External things—such as health, wealth, and pleasure—are not good or bad in and of themselves but have value as “material for virtue to act upon.”

The Stoics also held that certain destructive emotions, such as fear or jealousy, resulted from errors of judgment, and they believed people should aim to maintain a prohairesis (will) that is “in accordance with nature.”

To live a good life, a person had to understand the rules of the natural order, Stoics believed, since everything was rooted in nature.

For many Stoics, virtue is sufficient for happiness. Thus, a sage would be emotionally resilient to misfortune and would therefore be considered truly free.

According to Stoics, people don’t truly have control over many things and situations in life. Therefore, they believe that worrying about things outside of their control is unproductive, or even irrational for a person who wants to attain tranquility and happiness.

Stoics differentiate between what is and what is not under human control and do not waste energy and thoughts over uncontrollable adverse events.

Where many people worry endlessly about things out of their control, the Stoics believe they should expend their energy in thinking of creative solutions to problems, rather than the issues themselves.

Stoicism is not about having a set of beliefs or ethical claims. It is not a school of philosophy that is separate from everyday life.

The stoic must continuously practice and train (“askesis”). Stoic philosophical and spiritual practices include logic, Socratic dialogue and self-dialogue.

Influence of Stoicism on Christianity

The virtuous life of the Stoic has resemblances to a life led by a good Christian. Stoic writings such as “Meditations,” by Marcus Aurelius, have been highly regarded by many Christians throughout the centuries.

The Greek term for word is logos. The Greek philosopher Heraclitus used logos (the word) to explain what he saw as the universal force of reason that governed everything.

In the 5th century BC, Heraclitus said that all things happen according to the Logos. The Stoics also believed in the Logos, along with the notions of conscience and virtue.

A few centuries later, Greek-speaking Jews came to view the Logos as a force sent by God. In the Gospel of John, Jesus is referred to as the Word — “and the Word of God was made flesh and dwelt among men.”

The apostle Paul is known to have met with Stoics during his stay in Athens. In his letters, Paul reflected on his knowledge of Stoic philosophy, using Stoic terms and metaphors to assist new converts in their understanding of Christianity.

Both Stoicism and Christianity teach a person the importance of training their mind and body to be disciplined.

Both encourage the elimination of passions and inferior emotions, such as lust and envy, from one’s life, so that the higher possibilities of one’s humanity can be awakened and developed.

“If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven,” Jesus preached.

Similarly, as Seneca wrote, “We must give up many things to which we are addicted, considering them to be good.”

The Eastern Orthodox Church and Oriental Orthodox Church accept the Stoic ideal of dispassion to this day, as do ascetics all over the world.

Stoicism today

Daily Stoic, How to be a Stoic, The Modern Times Stoic, Modern Stoicism, Traditional Stoicism: these are only a handful of the websites that hail the importance of—even the need for—Stoicism in the 21st century.

Is it possible, though, for today’s man to embrace a philosophy that teaches indifference to material things and possessions in a ruthlessly material world?

An intellectual and popular movement called Modern Stoicism began at the end of the 20th century which is aimed at reviving the practice of Stoicism.

However, before that, Stoic philosophy served as the original philosophical inspiration for modern cognitive psychotherapy, particularly as mediated by Dr. Albert Ellis’ Rational-Emotive Behavior Therapy (REBT), the major precursor of Cognitive Behavioral Therapy (CBT).

In the original cognitive therapy treatment manual for depression by Aaron T. Beck et al., it is stated, “The philosophical origins of cognitive therapy can be traced back to the Stoic philosophers.”

A well-known quotation from the “Enchiridion” of Epictetus was taught to most clients during the initial session by Ellis and his followers: “It’s not the events that upset us, but our judgments about the events.”

This subsequently became a common element in the socialization phase of many other approaches to CBT.

Ryan Holiday’s The Obstacle is the Way; Stoicism—A Stoic Approach to Modern Life, by Tom Miles; Modern Stoicism, by Steve Brooks; and Modern Stoicism—How to Be a Stoic in the 21st Century, by Stephen Ryan are some of the books on Stoicism that have been published recently.

Famous Stoic quotes

“The happiness of your life depends upon the quality of your thoughts.”

“Luck is what happens when preparation meets opportunity.”

“You have power over your mind—not outside events. Realize this, and you will find strength.”

“It is not death that a man should fear, but he should fear never beginning to live.”

“Think of yourself as dead. You have lived your life. Now take what’s left and live it properly.”

“To live a good life; we all have the potential for it, if we learn to be indifferent to what makes no difference.”

“Death smiles at us all, but all a man can do is smile back.”

“Accept whatever comes to you woven in the pattern of your destiny, for what could more aptly fit your needs?”

“The object of life is not to be on the side of the majority, but to escape finding oneself in the ranks of the insane.”

“The best revenge is not to be like your enemy.”

“Very little is needed to make a happy life; it is all within yourself, in your way of thinking.”

“Loss is nothing else but change, and change is nature’s delight.”

“It is not because things are difficult that we don’t dare; it is because we do not dare that things are difficult.”

“A gem cannot be polished without friction, nor a man perfected without trials.”

“The bravest sight in the world is to see a man struggling against adversity.”

“Throw me to the wolves and I will return leading the pack.”

“Life is never incomplete if it is an honorable one. At whatever point you leave life, if you leave it in the right way, it is whole.”

“Man is affected not by events, but by the view he takes of them.”

“Sometimes even to live is an act of courage.”

“If you really want to escape the things that harass you, what you’re needing is not to be in a different place but to be a different person.”

“He suffers more than necessary, who suffers before it is necessary.”

“It is not the man who has too little, but the man who craves more, that is poor.”

“If a man knows not to which port he sails, no wind is favorable.”

“If you want to improve, be content to be foolish and stupid.”

“The world turns aside to let any man pass who knows where he is going.”

“Seek not the good in eternal things, seek it in yourselves.”

“It is the nature of the wise to resist pleasures, but the foolish to be a slave to them.”

“No man is free who is not a master of himself.”

“It is impossible to begin to learn that which one thinks one already knows.”

“Never depend on the admiration of others. There is no strength in it. Personal merit cannot be derived from an external source.”

For the Ancient Greeks, virtue was regarded as the highest quality a person could possess, and living virtuously was considered the ultimate goal of life.

Virtue was not merely a philosophical concept but a moral guide to be followed. Living a virtuous life was the greatest achievement for an Ancient Greek, but beyond moral virtue, the word itself also conveyed meanings of excellence, purpose in life, goodness, and happiness (eudaimonia, ευδαιμονία)—the fulfillment of human nature itself.

Reference to virtue (aretē, αρετή) first appeared in Homer’s epics, the Iliad and the Odyssey, and later evolved into a central ideal for Greek philosophers such as Socrates and Aristotle. In the Iliad, Homer exalted the virtue of bravery, placing Achilles at the forefront as the model of an excellent warrior. Achilles fought and triumphed for the sake of honor but accepted the fate destined for him.

In the Odyssey, Homer praised the virtues of intelligence (or cunning) and the endurance of Odysseus. His loyalty to Penelope is also celebrated, reflecting the virtue of loyalty to family and home. Upon returning to Ithaca, Odysseus declared that “there is nothing nobler than a man and wife who share their minds and hearts in harmony.”

The Ancient Greeks, Socrates, and virtue

Socrates, the Ancient Greek philosopher regarded by most as the father of philosophy, believed that knowledge and virtue were inseparable. The pursuit of virtue was of great importance, as Socrates viewed it as synonymous with knowledge of the good: to know what is good is to do what is good. “Virtue does not come from wealth, but wealth and every other good thing which men have comes from virtue, both to the individual and to the state” Socrates said.

By the time of the classical philosophers, the Ancient Greek world had evolved. The city-state (polis) had replaced the heroic household as the center of life, and the question was no longer how to be a great warrior but how to be a good citizen and a good person. Socrates emerged as the first great moral philosopher. “No one errs willingly,” he insisted in Plato’s Protagoras—meaning that moral failure arises from ignorance, not malice. He believed that virtue could be taught.

Socrates’ famous elenchus was a dialectical method of questioning, testing, and refining ideas. Through a series of probing questions, the method sought to expose contradictions in a person’s beliefs and systematically guide them toward a clearer, more consistent understanding of truth. By revealing these contradictions, Socrates led people toward self-knowledge.

When he was arrested and tried for disrespecting the gods and corrupting Athenian youth with his teachings, he famously declared, “The unexamined life is not worth living” (Apology 38a). For Socrates, the pursuit of virtue was the same as the pursuit of wisdom. Courage, justice, temperance, and piety were not separate traits but expressions of a unified understanding of the good. Thus, Socrates transformed virtue from heroic excellence into a philosophical and ethical ideal grounded in reason and self-knowledge.

Plato and the soul

Plato, Socrates’ most famous pupil and the philosopher who became his master’s voice, once remarked: “Consider your origins: you were not made to live as brutes, but to follow virtue and knowledge.” He developed this vision of virtue further, seeking to define its nature and role in human life. In his dialogues, especially The Republic, he explored the essence of virtue in both the individual and the state.

For Plato, the human soul was composed of three parts: the rational, spirited, and appetitive. Virtue, he taught, consisted of harmony among these elements, with reason guiding spirit and desire. Justice was this inner balance made visible in action. As he wrote, “Justice is doing one’s own work and not meddling with what is not one’s own” (Republic IV.433a). The just person, therefore, is one whose reason governs, whose spirit supports, and whose desires obey.

Plato identified four cardinal virtues that reflected this harmony: wisdom, courage, temperance, and justice. Wisdom was the virtue of reason; courage, that of the spirited part; temperance, the balance among all desires; and justice, the overarching order of the soul. These four virtues became the foundations of Western moral philosophy and profoundly influenced Christian ethical thought.

For Plato, virtue also had a transcendent dimension. True virtue was likeness to God, aimed at the Form of the Good—the ultimate reality that gives meaning and value to all things. As he wrote, “The Good is the cause of all that is right and beautiful” (Republic VI.517b). The virtuous person, through philosophical contemplation, seeks to align the soul with this divine Good, just as the sun illuminates the visible world. Thus, virtue is not only inner harmony within the self but also participation in a higher cosmic order.

Aristotle and practical virtue

For Aristotle, the concept of virtue was practical wisdom (phronēsis). He believed that ethical virtue, rather than mere self-control, is required for practical wisdom. In the Nicomachean Ethics, Aristotle defined virtue as a disposition to act correctly, formed through habit and guided by reason. Virtue was not innate, nor purely intellectual; it was something cultivated through action. “We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts” (Ethics II.1), he explained. In other words, virtue is learned by living it. As he also said, “We are what we repeatedly do. Excellence, then, is not an act but a habit.”

Aristotle’s famous doctrine of the mean illustrates the balanced nature of virtue. Every virtue lies between two extremes of excess and deficiency. Courage, for example, lies between cowardice (too little fear) and recklessness (too much). Generosity lies between stinginess and extravagance. “Virtue, then, is a state of character concerned with choice, lying in a mean,” he writes, “this being determined by reason and as the prudent person would determine it” (Ethics II.6).

For Aristotle, the goal of life was eudaimonia, often translated as “happiness” but more accurately “flourishing.” This state is achieved not through pleasure or wealth but through the full realization of one’s potential as a rational and social being. “The good for man is an activity of the soul in accordance with virtue,” he said (Ethics I.7). Virtue, then, is not a single act or rule but the lifelong practice of living wisely, courageously, and justly within a community. It requires both intellectual virtues (like wisdom and understanding) and moral virtues (like courage and moderation), harmonized under the guidance of practical wisdom.

Aristotle’s conception of virtue was purpose-driven. He believed that everything in nature has an end (telos). The eye’s purpose is to see, the seed’s to grow into a tree, and the human’s to live rationally and ethically. Virtue is the perfection of this natural purpose. Hence, for Aristotle, ethics was not about obeying rules but about fulfilling one’s nature as a rational being in society.

Quotes on virtue from Aristotle

Aristotle’s work on virtue and knowledge is unparalleled. A student of Plato and tutor to Alexander the Great, he established his own school, the Lyceum, where he explored topics ranging from biology to metaphysics. His reflections on virtue and the cultivation of character remain influential. Below are some of his most notable insights:

• Aristotle emphasized the importance of educating both mind and character, stating that “educating the mind without educating the heart is no education at all.” He highlighted self-knowledge as the foundation of wisdom: “Knowing yourself is the beginning of all wisdom,” and courage and freedom were intertwined in his thought as is evident in his statement, “He who has overcome his fears will truly be free.”
• Aristotle also emphasized the role of habit in shaping virtue: “Good habits formed at youth make all the difference.” For Aristotle, wisdom involved understanding life beyond immediate pleasure: “The aim of the wise is not to secure pleasure, but to avoid pain.” Cultivation of the mind and spirit was central to a flourishing life: “The energy of the mind is the essence of life,” and “The ideal man bears the accidents of life with dignity and grace.”
• Aristotle also reflected on honor, leadership, and moral excellence: “Dignity does not consist in possessing honors, but in deserving them,” and “He who cannot be a good follower cannot be a good leader.” Finally, he distinguished the cultivated from the uncultivated, stating that “the educated differ from the uneducated as much as the living from the dead.”

Through these statements, Aristotle encapsulated his enduring vision of virtue as a combination of wisdom, moral character, and practical living.

The Stoics, moral worth, and virtue in Ancient Greece

The Stoics believed that the goal of all philosophical inquiry was to provide a mode of conduct characterized by tranquility of mind and certainty of moral worth. Flourishing during the Hellenistic period after Aristotle’s death, Zeno of Citium founded Stoicism around 300 BC, building on and radicalizing the moral insights of earlier philosophers. For the Stoics, virtue was not merely the highest good—it was the only good.

All external things—wealth, pleasure, health, even life itself—were morally indifferent. What mattered was the state of one’s soul: one’s rational and moral integrity. As the Stoic philosopher Epictetus later observed, “It is not things themselves that disturb men, but their opinions about things” (Enchiridion 5).

The Stoics saw virtue as living in accordance with nature, which meant acting in accordance to reason and accepting fate. Since the universe was governed by divine reason (logos), the wise individual aligns with it, remaining tranquil amid the changes of fortune. Courage, justice, temperance, and wisdom remained the core virtues, but now they were expressions of a single rational attitude toward life. As Seneca, the Roman Stoic, wrote, “Virtue is the only good, and vice the only evil; everything else is indifferent” (Letters 76). Even suffering or poverty could not harm the virtuous person because virtue itself was self-sufficient.

In this way, Stoicism universalized the Greek idea of virtue. It was no longer the privilege of citizens or philosophers but the potential of every human being. The Stoic sage, like Socrates before him, embodied moral freedom through inner mastery and reason. Marcus Aurelius, emperor and Stoic, summarized this ideal succinctly: “A man’s worth is measured by the things he pursues” (Meditations VII.3). To pursue virtue was, therefore, to live fully in harmony with the divine order of the world.

Influence of the Ancient Greek conception of virtue

The ancient Greek concept of virtue has had a profound influence on Western civilization. Ideas of moral inquiry, a virtuous life, practical wisdom, and moral worth were later adopted by Christian theology and continue to resonate today. Thomas Aquinas, for example, integrated Aristotle’s virtues with Christian faith in his writings.

In their exploration of virtue, the Ancient Greek philosophers offered no simple answers to questions such as, “How can I become virtuous?” Yet they left behind a framework for thinking, questioning, and appreciating the importance of a moral life for Western civilization.

For the Ancient Greeks, to live a virtuous life was to live well, to become the best version of oneself, and to align human nature with the rational order of the cosmos. They believed that this path led not only to moral goodness but also to true happiness.

The oldest Greek company is chocolate maker Pavlidis, which started off as the first confectionery shop in Athens more than 180 years ago.

It was 1840 when Spyridon Pavlidis, the son of a successful manufacturer of munitions used in the Greek War of Independence, established a printing house at the corner of Aiolou and Vissis streets in downtown Athens. It was where he published the works of intellectuals who opposed the autocratic regime of King Otto. He also printed a volume of the History of the Greek Nation.

However, Pavlidis was not satisfied with his business. He was an ambitious man and was not content running a printing house. Thus, he passed the printing business on to another member of his family while he himself moved on to new adventures.

His plan to establish a confectionery in 1841 was pioneering at the time. In the same space as his printing house, he opened the Pavlidis Confectionery, the first such business in Greece. Hence, it is the oldest Greek company.

The little sweets shop was the foundation of the largest chocolate company in Greece. This was the same year that the first Greek bank, the National Bank of Greece, was established.

The Pavlidis Confectionery soon became the talk of the town, offering Athenians sweets such as baklava, loukoumia, and koufeta. It became the meeting point not only for residents of the newly established capital but also for foreigners, mainly military and diplomatic personnel.

Pavlidis discovers chocolate in Europe

Following the success of his confectionery, Pavlidis decided to travel to Europe for innovative ideas and confection production machinery. He spent several months in Paris, Vienna, Rome, Amsterdam, and Madrid, among other cities. Coming from Greece, which had gained its independence only a few years ago, he was impressed by the technological advancements and innovations in the field of production he saw in Europe.

It was in Europe that he discovered a product unknown to the Greeks of the time. This was chocolate. He was so impressed by the dark brown confection that he rushed to buy the proper supplies and take his newly acquired knowledge of chocolate and confection making back to Athens.

In 1852, conditions were ripe for the introduction of the new, irresistible confection, chocolate, to his Athenian customers, who embraced it warmly right from the very beginning. Pavlidis had brought with him a manual coffee grinder and a good supply of chocolate to offer the new confection as a hot beverage.

Convinced of its nutritious qualities, Pavlidis also promoted chocolate for its medicinal qualities, calling it “health chocolate” (Greek: σοκολάτα υγείας). To this day, dark chocolate in Greece is referred to as “health chocolate” regardless of the manufacturer.

Seeking ways to upgrade the quality of his chocolate and make it more widely accessible, Pavlidis began making chocolate bars of great quality. International awards were won, and these were added to the famous blue wrapping still in use today.

The “health chocolate” was loved by Greeks, and in 1865, the dark delicacy won gold in an international chocolate fair in Paris. Eighteen more awards, featured on the blue wrapping of the chocolate bars, followed in European confectionery competitions.

The oldest Greek company and its “health chocolate”

Without resting on his laurels, Pavlidis sent employees abroad to introduce them to the world of chocolate. Their mission was to return with innovative ideas. In 1867, he chose to participate in the Paris World Affair, the largest exhibition in Europe. It is said that it cost him more than 21,000 francs to participate, but his effort was rewarded, as his “health chocolate” won two bronze awards.

The next innovation came in 1871, when, in an effort to renew the manufacturing machinery, he introduced the first steam-powered chocolate production machine. As his descendant, Dimitrios Pavlidis, described: “The event was considered grand and the Athenians gathered forming endless queues in front of the workshop to admire or…be frightened by the steam engine.”

Indeed, the steam-powered chocolate production machine was a technological wonder of the time. It completely changed the making of the famous health chocolate and the oldest Greek company defined a new era in the country’s industry.

The next landmark year for the Pavlidis family was 1876, when production moved to the Piraeus Street factory to cover the great demand for the now world-famous chocolate. The renovated factory remains in the same spot today.

The year 1876 ​​is noteworthy. The Pavlidis chocolate factory was established and began its operations in the Piraeus Street factory, where it continues to stand to this day. The aroma of chocolate looms over Piraeus Street when the machines are running.

Two years later, Dimitrios Pavlidis succeeded his father and founder Spyridon Pavlidis until the family business passed on to Alexandros Pavlidis in 1895.

Pavlidis chocolate enters the 20th century

In the new century, the oldest Greek company grew further, and the factory produced mass quantities of “health chocolate.” Dimitrios Pavlidis renovated and modernized the Pavlidis chocolate factory on Piraeus Street, making it a model industrial unit of the time.

The premature death of Alexandros Pavlidis at the age of 54 was a great loss for the company, as he was a notable figure in the corporate world.

During the German occupation (1941-1944) the factory was commandeered by the German army to produce jams and pharmaceuticals.

Following the war, the last member of the family to take over the management of the business was Dimitrios A. Pavlidis. He constructed the building on Aiolou Street immediately after the occupation, as the factory remained closed for quite some time due to lack of raw materials.

His wife, Eleni Pavlidis, took over the management of the business. As a dynamic woman with a flair for business, she made the company a limited liability one. Eleni was then succeeded by her son Dimitrios.

Dimitrios Pavlidis proceeded to expand the factory premises on Piraeus Street and create a new unit at Oinophyta, Viotia. He updated factory machinery and concentrated on expanding the company so as to also export products.

When Dimitris Pavlidis passed away in 1986, the presidency of the company was successively held by Aspasia A. Pavlidis and Georgios X. Pavlidis. In 1988, the oldest company in Greece and the most historic Greek sweets industry passed on to the hands of the Swiss group Jacobs Suchard, one of the largest multinational confectionery, chocolate, and coffee groups in the world market.

In 1991, Pavlidis was acquired by food giant Kraft. The new owner renovated the Piraeus Street factory, which was completed in 2000 in its current state as a chocolate museum.

In the post-war years, there was most certainly a Greek car industry. It was small, enjoying minor successes, but it was also marred by regulations, lack of infrastructure, and government intervention. Ultimately, it was abandoned due to EU rules and general State indifference.

There were definitely some brilliant engineers who had been around since the 1950s, investors with great aspirations, and entrepreneurs with money and vision involved. However, those willing to kick-start a Greek car industry faced obstacles, including a lack of primary raw materials, high fuel costs, and a non-existent specialized labor force. Hence, the first Greek car designs had to be simple and cost-effective.

The ideas were there, most of them adopted from the surviving but war-ravaged European automotive industry and American automakers. What aspiring Greek car manufacturers needed was skilled engineers, an understanding of microeconomics, and adequate space. It would be necessary to source and utilize existing materials, integrate these elements, and produce a final product.

Although it was a slow start, by the mid-1950s, Greek car manufacturers were able to apply their new ideas, and, most importantly, import parts and machinery from abroad. Manufacturing laws were thus clarified, and the Greek car industry went into first gear, building factories, importing the proper machinery, and hiring craftsmen and designers.

The first Greek car was made in 1918

Nikos Theologou, a Greek automobile engineer who had migrated to the United States, returned to Greece and established a company. Between 1918 and 1920, he designed and manufactured a light car with a Pierce 750cc motorcycle engine. At the same time, he began importing chassis from the 1920 Ford and manufactured trucks and buses.

In the mid-1920s, he competed against Tournikiotis in Athens and Bouhagier in Patras,  both of whom had also manufactured trucks and buses. Unable to withstand the competition, however, he shut down his manufacturing facility.

Another pre-war record of automobile manufacturing for buses and trucks concerns the Tagalakis brand, which manufactured body parts, buses, and trucks. In 1937, Tagalakis presented an automobile based on mechanical parts from the German DKW.

The battery-electric city car

Greek millionaire Giannis Goulandris funded a group of Greek and English engineers who developed the Enfield 8000 in the United Kingdom by the Isle of Wight company Enfield Automotive. It was a two-seat battery-electric city car, introduced in 1973, and it was powered by an 8 bhp (6 kW) electric motor and lead-acid batteries, with a top speed of around 48 mph (77 km/h) and a range of around 40 miles (64 km).

Immediately after its introduction, production moved to the Greek island of Syros, where a total of 120 cars were built. Of these, 65 were sent to the Electricity Council and electricity boards in the south of England. After moving to Syros, the Enfield 800 became a Greek car, and the company also became Greek, known as Enfield-Neorion, with headquarters in Piraeus.

The car could not be sold in Greece due to categorization issues related to electric power, so production was shifted to the United Kingdom. A jeep version of the car, targeting the island rental car market, was developed but could not be sold either.

Petros Petropoulos S.A.

The company was (and is now) essentially importing and distributing vehicles and heavy machinery, and for a time, it was also a manufacturer. The Petropoulos family has—since the 19th century—traditionally been involved in metallurgy, initially in Amfissa and later in Lamia.

Petros Petropoulos established the company in Thessaloniki in 1922, focusing on vehicle sales and engine repairs/rebuilds. Utilizing these engines, he began constructing vehicles based on models such as the 1920 Ford passenger cars and the 1930 Willys-Overland, Diamond T, and International trucks. In 1938, the Greek car manufacturer relocated to Athens.

Since 1956, its main occupation has been the construction of tractors using rebuilt engines. Later, it manufactured a series of tractors with Perkins engines, which achieved significant sales success. In 1974, the company began manufacturing its first “smart” 4×4 family truck, offering models such as the Unitruck, Polytruck, and Militruck types, primarily for the army.

Farmers purchased them in large numbers; however, the army never did. Additionally, changes in agricultural law during 1984-85 led to the cessation of production, leaving the company in dire financial straits due to the substantial investments it had made up to that time.

Among other things, the company had designed and manufactured a series of products such as generator-forklifts (the successful gasoline-powered and electric Dynalift). In 1994, the company, based on the successful Swedish design of Bucher, manufactured and presented the Militruck 2 Duro, which, however, was not accepted by the Greek army. Since the late 1990s, Petropoulos S.A. has only engaged in imports and trade, maintaining minimal specialized production.

Post-World War II

The 1950s marked the beginning of true Greek car manufacturing. DIM founder and owner Georgios Dimitriadis was the first to design and manufacture a light Greek car, the Mod 505, in 1958.

He used his privately owned facilities to design and manufacture Mod 505. Due to the Greek government’s indifference and high taxes on cars at the time, he was forced to turn to the manufacturing of three-wheeled vehicles. These were legally considered a type of motorcycle, which meant lower taxes and license fees.

The manufacturer took advantage of the lower taxation and license fees for motorcycles, and he purchased the license to manufacture a small three-wheeled passenger vehicle from German Fuldamobil. With modifications to the chassis and body, he began manufacturing and distributing the Attica 200, using Sachs and Heinkel engines, also built in his factory.

The Attica 200 was a relatively cheap Greek car to buy and drive and quickly became a success, with manufacturing continuing until 1972. At the same time, Dimitriadis put a small three-wheeled truck into production, with the rear of the Attica modified as the front.

The Greek manufacturer returned to passenger car production by introducing the Attica Carmel 12 under license from Israel’s Israeli Autocars Co., utilizing the technology of the English Reliant. In reality, the car was purely English since almost all of its components came from England. Unfortunately, for Dimitriadis, Greek buyers did not respond, and its production was halted after only several hundred automobiles.

In 1977, Dimitriadis changed the company’s name to DIM MOTOR and began manufacturing a strange vehicle, the DIM 652. With a polyester body, it looked like the Autobianchi A112, while, mechanically, it used systems from the FIAT 126 (air-cooled twin-cylinder 652 cc engine). The production and life of this model were short, and the DIM ceased operations around that.

The Hellas truck and the failed three-wheeled vehicle

NAMCO, the National Motor Company of Greece, was founded by the Kontogouris brothers, who had been involved in the automobile industry since 1950. The Kontogouris brothers’ first endeavor was in Germany, where they attempted to put a truck called “Hellas” into production. In 1957, the brothers acquired the industrial manufacturing rights from Wilfred Fahr to make a multi-purpose vehicle.

In 1961, they built a factory named FARCO in Thessaloniki, where production of the vehicle known as Farmobil commenced. It was equipped with a BMW twin-cylinder, air-cooled 700cc engine. Although it was a high-quality vehicle, its reception in Greece was minimal. Consequently, the Kontogouris brothers opted to target foreign markets for their cars.

Chrysler acquired the company and its production project, becoming Chrysler Hellas S.A. In 1967, the now American company was hindered by the Greek State, as it did not receive approval for its manufacturing plans. Consequently, Chrysler Hellas S.A. shut down and relocated the entire factory and its operations to another country, where production continues successfully.

Alta was yet another Greek car company. It had started making mopeds in 1962 and then moved to three-wheeled vehicles such as the Alta 700 truck, with a four-stroke BMW 700 cc engine, 5HP, and a load capacity of 800 kilograms.

The Alta 700 was such a success that, in 1967, the company purchased a large plot in Elefsis, where it built a modern manufacturing plant. The company also bought the manufacturing license of Fuldamobil. They changed the molds, and the Alta 200 was released. It featured a more modern design than the Attica and minor engine modifications and had modest success in the market. However, for reasons unknown, Alta ceased business in 1978.

The big NAMCO comeback and the popular Pony

In the late 1960s, the Kontogouris brothers revived NAMCO and, at the end of the decade, presented the legendary Pony at the Thessaloniki International Fair. This was an international design by the FNF Citroen designer office. The Pony was a simple, inexpensive, and easy-to-manufacture vehicle. NAMCO produced the small Pony in a brand new factory in Thessaloniki. The design, construction, price, and ease of driving made it an instant success, selling in large numbers in Greece and abroad.

In Greece, the Pony was purchased by the Armed Forces, OTE (public telecommunications), PPC (public power company), and other public and private companies, engineers, and individuals. It was exported to the United States and other countries, including private individuals. Over 30,000 Ponys were produced and sold.

In 1978, NAMCO expanded into special Swedish-patented vehicles with special off-road suspensions for multiple uses and needs. They began the construction of successful prototypes of 4×4 and 6×6 vehicles (ranging from 3 to 6.5 tons). NAMCO also designed and manufactured special military vehicles, armored and unarmored, such as the Panther, Tiger, and Achilles. However, in the military market, NAMCO had to compete with the state-owned ELVO and sold very few trucks.

Production of the first-generation Pony ended in 1983 to 1984, a time when the tax law regarding cars in its category changed, making further development and continued production unprofitable. Thus, although a new and different model, the Super Pony, had been presented, the company could not afford to continue production.

Yet, NAMCO did not fold. The company continued by selling the know-how to a Bulgarian company. In 1994, the first Super Pony left the production factory in Bulgaria. NAMCO is still active today, and the Thessaloniki factory keeps putting out the legendary Pony that meets the needs of new, budding markets in Asia, Africa, and Latin America. Today, it is the oldest Greek car company in Southeast Europe.

Forced to close before a deal with Hyundai

In the early 1970s, Car Trading was a Greek car company with a modern factory north of Athens. After agreements with foreign auto manufacturers, it acquired the license to assemble cars in Greece with significant added value. A large number of Mazda 323, Mazda B 1600, Opel Kadett D, and Alfasud were manufactured in Greece, some under the GREZDA brand (Greece-Mazda).

In 1980, the company faced significant labor problems, including repeated strikes. By 1985, Car Trading was forced to cease operations. The end of the company was unfortunate because it happened at a time when foreign automobile manufacturers were seeking cooperation with Greek industries. It was forced to close when it was on the verge of an agreement with Hyundai to create the only production line of Korean cars in Europe.

In 1975, a group of Greek businessmen, including the owners of the company importing Fiat automobiles in Greece, founded the Autokinitoviomihania Ellados (i.e. Car Industry of Greece). They produced a Greek car named Mini Jeep Scout 127, a versatile vehicle based on the Fiat 127, which was later renamed to Amico 127. The laws regarding car manufacturing changed in 1984, forcing the company to cease operations.

Meanwhile, since 1979, former executives of Autokinitoviomihania Ellados had founded Automeccanica S.A.. They also manufactured Fiat-based small passenger-utility vehicles that were very popular in Greece at the time. Zebra was its most successful model, a design based on the Daihatsu Charade. From 1981 to 1985, it was manufactured entirely in Greece. However, a change in the laws regarding car manufacturing also occurred in 1984, and the company was forced to halt production. From 1985 on, the company started manufacturing the Soviet Lada Niva.

TEOKAR: The Greek car wonder

In 1976, the Theocharakis family founded TEOKAR Ltd., operating in vehicle production.  Initially, they manufactured the Datsun (now Nissan) light pick-up truck in the company’s factory in Athens. The TEOKAR pick-up was a modification of the corresponding Japanese model.

In 1978, the Greek manufacturer established a factory near the existing one with the sole purpose of assembling Nissan vehicles. The following year, they made a deal with the Japanese company and constructed a factory in Volos as a Nissan assembly line. In 1980, 4,685 Nissan cars, mostly pick-up trucks, rolled out of the Volos factory. In 1990, TEOKAR set up a robotics system to quicken and simplify production.

In the early 1990s, there were no other factories in Europe like TEOKAR operating using CKD assembly. To be viable, such factories would need to produce at least 200,000 vehicles per year, a quantity which, in reality, was unattainable.

In Greece, the cost of manufacturing cars was high. The company produced below its actual capacity, which amounted to 36,000 units, in two shifts. It catered to the small Greek market, did not receive significant government orders, and did not export extensively either. TEOKAR occasionally exported a few hundred units, such as 600 to Ireland, to meet the needs of its parent company, Nissan. The TEOKAR factory, which had undergone a series of costly modernizations, was no longer viable. In 1995, it was dismantled in its entirety and sold to Russia.

Today, Nik. I. Theocharakis S.A. is the sole distributor of Nissan in Greece.

MEBEA

MEBEA (Mediterranean Enterprises, Industry, Commerce and Dealerships), established in 1960, was the merger of two moped assemblers/manufacturers, which began producing a small three-wheeled truck using a Zundapp 50cc engine. It was a great success, and many MEBEA vehicles circulated in Greece for over thirty years. There were also exports as a passenger car and as a truck to Asia in large numbers.

In 1970, in collaboration with the English company Reliant, it manufactured the relatively heavy three-wheeled truck, TW9, and the small three-wheeled passenger car, Robin, under license in 1974. The trike was essentially a viable option for low-income individuals in Greece at the time, as it was classified as a motorcycle, making its tax affordable.

In 1979, using a modified chassis from the Reliant Kitten, they designed and manufactured the four-wheeled mixed-use Fox, which was a successful model. To avoid the well-known Greek problems for vehicle type approval, the car was sent to England along with the necessary drawings. It immediately received type approval without any issues as an English-designed and manufactured Reliant Fox.

The model was successfully manufactured in Greece until 1985, when the tax law changed again, forcing most Greek car manufacturers to shut down sooner or later. The  Greek Reliant Fox, which on paper appeared to be of English design, was exported from Greece to England. Both of the above are still in England.

MAVA-Renault

MAVA was initially the Greek importing company for Renault vehicles. In 1979, the company went on to design and build a Greek car. The design was undertaken by the Greek industrial car designer Giorgos Michael. Using mechanical parts from Renault, he designed and built the prototype of a light multi-purpose vehicle called Farma. At MAVA’s request, the car was sent to Renault in France for assessment. After thorough checks and tests, it received type approval and was even produced under the Renault name.

The car became a success and was manufactured in many types, such as passenger cars, trucks, and even Jeeps. It used an 845 cc engine with a 34 HP engine and a top speed of 110 km/h. In 1984, the successor, the Farma S, was designed with increased off-road capabilities that were named “the Greek Jeep.” At the same time, law changes made production unaffordable, and the MAVA factory closed down a year later.

Around the same time as MAVA, K. Zacharopoulos A.B.E.E., under the trade name Balkania, manufactured light 4×4 trucks and 4×4 jeep-type trucks in Athens. In 1975, the company designed and manufactured a large truck equipped with a Mercedes-Benz Diesel 3200 CC engine, featuring a metal cabin and a maximum load capacity of 1,500 kilograms.

The same year, the company assembled and introduced a Jeep to the Greek market under the name of the Indian manufacturer Mahindra, designed much like an American one. It had a 3,100 cc 62 HP PEUGEOT diesel engine. Later on, the company was renamed Mahindra Hellas S.A., mainly catering to the European market until 1995, when it folded.

AutoDiana Unicar

A Greek car manufacturing company that operated in Thessaloniki between 1975 and 1984 became known for its main product, the Unicar (not related to the Spanish one of the same name). It was a heavy-duty 4×4 truck with a load capacity of 1,500 kg and had Mercedes-Benz Diesel mechanical parts and Dodge axles. In 1984, when the tax collection law in Greece changed, it followed the fate of other Greek manufacturers and disappeared.

Pancar, headquartered in Athens, was established as an automotive company by Panagiotis Karavisopoulos, a noted Greek car designer and manufacturer. The company commenced operations in 1968, focusing on the production of the popular three-wheeled vehicles from that era.

Additionally, he designed and built a four-wheeled buggy-type vehicle using a frame and mechanical parts from VW, but he was unable to obtain a type license to place it on the market.

In 1992, Karavisopoulos presented an off-road vehicle, the Hermes, which did not receive type approval. The company ceased operations two years later.

Tangalakis TEMAX

P. Tangalakis was a historic manufacturer of buses. In 1922, he merged with G. Tournikiotis, and from 1925 on, they began building bus bodies on imported chassis.

In 1934, Tangalakis separated from his partner and founded his own company, becoming a leader in his field for over thirty years. He built the first passenger car using DKW mechanical parts, an effort that stalled due to World War II, in 1937.

After fierce competition with other manufacturers, he changed course in 1963, and, in collaboration with International Harvester, began to build fire trucks. In 1965, he created TEMAX with the sole purpose of building fire trucks and related vehicles, a business that continues to this day.

Sfakianakis S.A.

Sfakianakis is a group of companies operating in three countries with a staff of approximately one thousand individuals. The company was founded in 1961 and was named Bussing Hellas.

Initially, it manufactured bodies on imported chassis. Later, initially using technology from the German MAN and later from the also German Bussing, it began to manufacture buses and coaches among other types. Sfakianakis S.A. also created a series of buses and trucks on an imported Japanese Hino chassis. A portion of the production was exported to the Middle East and Eastern Europe. Since 2006, the company has been engaged only in the trade of cars and related parts.

Saracakis

The Saracakis brothers’ group of companies was one of two major manufacturers of buses, trucks, and vehicles. The company was established in Thessaloniki in 1923 as an importer of cars and spare parts. In 1941, the headquarters were moved to Athens and began manufacturing in 1954. In 1962, the production of bodies on imported chassis took off. The construction of buses in 1966 was based on their design and chassis with a Volvo engine.

In 1974, the company built the first chassisless bus, the SBAV, and it reached the SBAV 90 in 1990 after continuous upgrades. They were successful models that became a great export success in countries mainly in the Middle East. Among other things, the company assembled (and manufactured) a series of 4×4 vehicles, three-wheeled transporters, tractors, and other types. It currently operates solely as a commercial entity, importing Honda, Mitsubishi, and Volvo exclusively.

BIAMAX S.A.

One of the major car industries in Greece, with factories in Athens, Thessaloniki, and Larissa, BIAMAX was a pioneering company. Founded in 1955 by Michael K. Fostiropoulos, it quickly became a leading force in the Greek coachbuilding industry until 1984, manufacturing buses, refrigerated trucks, and tourist coaches, such as the R495, F580, and O303, with Mercedes-Benz diesel engines.

The development and success of BIAMAX was in no way accidental; on the contrary, it had earned the market’s trust with the sophisticated design, reliability, and quality of the vehicles under its signature. Biamax set new standards in the Greek market regarding the technical training of the workforce, investment in research and development, and strict quality control procedures. A large share of the products from the bus production unit in Athens and the refrigerated truck production unit in Thessaloniki were intended for exports to countries in Africa and the Near and Middle East.

By the end of the 1980s, the company was manufacturing thousands of vehicles (buses, coaches, trolleybuses, tractors, bodies, chassis for other companies, and much more). The F 530 and F 580 vehicles were hugely successful and sold in large numbers in Greece. They were also exported abroad (Europe, Asia, and Africa).

It was then that fierce domestic and foreign competition, along with the passing of new laws that allowed for the illegal import of used buses from abroad, led to BIAMAX’s collapse. The company operated as the exclusive distributor in Greece for manufacturers of cars, trucks, buses, tractors, and excavators, including Rover, KIA, JCB, DAF, Landini, ISEKI, David Brown, Steyr, Case, and IMT.

ELVO–Hellenic Vehicle Industry

ELVO was established in 1972 following an agreement between the Greek State and the Austrian Steyr Daimler Puch under the name Steyr Hellas S.A. Until the early 1980s, Steyr of Austria held the majority of the capital. In 1986, the Greek State acquired a majority of the company shares, renaming it ELVO.

The company’s initial production was agricultural machinery, tractors, trucks, and mopeds designed by Steyr and Puch. However, massive orders from the state for trucks of various types for the armed forces and public services gave the company a boost.

By 1987, ELVO was almost the exclusive supplier of the Greek State, manufacturing trucks (military and non-military) with Steyr engines.

The most successful vehicles that ELVO manufactured were the ELVO City Buses and Intercity Buses, the Neoplan Electric Buses, the ELVO Centaurus Armored Combat Vehicle, the Mercedes Benz GD 290 All Terrain Vehicle in 240GD/24 (0.25 tons) and in 290GD/28 (1.5 tons), the Hummer HMMWV (4X4) 1114 GR and the General Purpose Truck.

In 2001, ELVO presented the Aletis, a one hundred percent Greek car, designed and manufactured in Greece. It was a buggy-looking passenger car with an impressive performance in tests. However, it never went into the production line for reasons that remain unclear. Today, ELVO is up for sale.

A promising past—a bleak future

There is currently no such thing as a Greek car industry. The reasons remain unknown. What is known, however, is that since the 1960s, there have been people—fine engineers and wealthy entrepreneurs—capable and eager enough to establish such an industry.

The strict laws of the Greek State, stemming from a complex bureaucracy and heavy taxation, prevented the long-term production of Greek cars. By the 1990s, all such efforts ended, effectively dismantled by the Greek State.

Several Greek cars were so well-made that they were sold not only in Asia and Africa but also in Europe. Some manufacturers might have thrived with a little state assistance, such as lower taxes and subsidies, since they employed thousands of Greeks and boosted the economy.

Today, brilliant engineers and students are creating electric car prototypes with potential for greater success. However, it seems these innovations may not progress beyond the design stage and a brief mention in the press, quickly forgotten. Particular ideas may be sold to foreign manufacturers, returning to Greece as finished products imported from Germany or South Korea.

Keraboss Super K, a gleam of hope

In 2022, the first Greek car rolled off the assembly line, demonstrating that Greeks can manufacture cars when not hindered by bureaucracy. It is a specialty car built for rocky terrains and sandy beaches, both of which are plentiful in Greece.

The Keraboss Super K is assembled by hand, which means that only 75 can be made per year. It is available in 2-seater and 4-seater models and with 72HP or 84HP horsepower. Its price starts at around 22,000 euros ($23,000).

The history of the Acropolis of Lindos on Rhodes is as old as the history of ancient Greece, as tradition has Lindos participating in the fabled Trojan War.

The same tradition says that Lindos was founded by Danaos, and it was the ruler Tlepolemus, the son of Heracles and Astyoche, who sided with the Achaeans against the Trojans in the conflict.

Lindos was a member of the Doric Exapolis, and on its citadel, it had the famous temple of Athena Lindia, which took its final form in 300 BC.

Today, the Acropolis of Lindos is the main archeological site of Rhodes, with the 116-meter (381-foot) high cliff dominating the town and overlooking the sea.

It is a natural fortification that was used by the ancient Greeks and by the Romans, Byzantines, Knights of St. John, and Ottomans later on.

Lindos’ rich history, combined with the unique natural beauty of the site, make the Acropolis of Lindos the third most popular archaeological site in Greece in terms of visitors.

History of the Acropolis of Lindos

The temple dedicated to the goddess Athena is estimated to have been constructed during the 9th century BC. By 700 BC, Lindos was already an important commercial center in the region and a mighty naval power, as well.

Lindos flourished in archaic times under the rule of the moderate tyrant Cleobulus, considered one of the Seven Sages of Greece, during the 6th century BC.

In classical times, although a Doric city, it participated in the Alliance of Delos, but during the Peloponnesian War, it allied with the Lacedaemonians. Its importance gradually faded after the founding of Rhodes in 407 BC.

Lindos has been continuously inhabited over the centuries. It has a rich history, as proven by the numerous archaeological findings from the archaic era and later.

The construction and reconstruction of the acropolis continued during the Roman and Byzantine eras, leaving traces to this day.

As Christianity was rising, ancient temples were converted to Christian churches. What remains today are the Castle of the Knights of St. John, which was an expansion of earlier Byzantine fortifications.

When the Ottomans took over, it was used as a fortress. Unfortunately, no effort was made for its restoration.

At the beginning of the twentieth century, Danish archaeologists Kinch and Blinkenberg conducted excavations in southern Rhodes and the Acropolis of Lindos.

Their findings were transported out of the country; now, they are on display at the Copenhagen Museum. After the occupation of Rhodes by the Kingdom of Italy, Italian archaeologists also conducted research throughout Rhodes.

A great deal of restoration work was done on the Acropolis of Lindos by the Italians, who recognized the importance of the site.

After the Dodecanese passed into the hands of the Greek state after World War II, continuation of restoration works was undertaken by the Hellenic Archaeological Service from 1948 onward.

The temple of Lindia Athena

In ancient times, the citadel of Lindos had as its central place of worship the temple of Lindia Athena.

According to Greek mythology, when Danaos left Egypt with his daughters, he sailed to Lindos, where he was warmly received by the inhabitants.

Danaos built the sanctuary of Lindia Athena and dedicated a statue to the goddess before sailing to Argos.

It is not known exactly when the original temple was built. Historical evidence suggests it was built in the 6th century BC.

The ruler of Lindos, Cleobulus, restored the sanctuary around 342 BC but it was later destroyed by fire.

Archaeologists estimate that the Doric type temple of Athena, parts of which survive to this day, were actually built in the 4th century BC.

During the Classical and Hellenistic eras, the sanctuary of Lindia Athena had a pan-Hellenic reputation, and during the heyday of the Rhodian State, the Acropolis of Lindos was further embellished, as impressive Propylaea, a Stoa, and wall were built.

Especially noteworthy is the relief of a triumvirate that is preserved at the base of the archaeological site of the acropolis and dates back to the second century BC.

Structural, architectural, and fortification elements

On the Acropolis of Lindos, the most important monuments belong to antiquity, with the Doric temple of Athena standing out among them.

Other important monuments are the Propylaea of ​​the holy temple from the same era and the Hellenistic Stoa, dating back to 200 BC, which is 87 meters (285 feet) long with 42 columns.

There is also the Rhodian trireme that is embossed on a rock at the foot of the citadel from 180 BC and the Hellenistic wall that surrounds the citadel.

From the era of the Knights of St. John survives the Castle that was built shortly before 1317, constructed on top of a Byzantine structure.

On the south side, a pentagonal building overlooked the entire port, as well as the fortress and the road.

Representing the Byzantine era onward, there is the Church of Agios Ioannis, built around the 13th or 14th century, on top of another church that must have been built in 500 AD.

The ancient theater of Lindos

The ancient theater of Lindos is another archaeological monument, situated at the foot of the west slope of the Acropolis of Lindos.

The theater, which dates back to the 4th century BC, had a capacity of 1,800 to 2,000 spectators.

It is connected to the great city festivals in honor of Dionysos, the Sminthia, which included theatrical, musical and athletic competitions, processions, and sacrifices.

In the third century BC, directly adjacent to the theater, there was the Tetrastoon, a rectangular building with an internal colonnade, which was perhaps a sanctuary of Dionysos Smintheus.

Today, the only rock-carved sections preserved there are the circular orchestra, the three central cunei of the lower cavea, and parts of the two neighboring ones, as well as the central section of the upper cavea.