The ghost village of Levissi (known today as Kayaköy) was once a bustling Greek village on the slopes of a hill in the district of Fethiye, Turkey.

It was practically right across from the island of Rhodes.

Greeks of the 5,000-year-old village were ethnically cleansed and then forcibly expelled in 1922, causing 10,000 people to leave behind the land of their heritage.

It was anciently known in Greek as Karmylessos. In late antiquity, the inhabitants of the region had become Christian, and, following the East-West Schism with the Church of Rome in 1054 AD, they came to be called Greek Orthodox Christians.

These Greek-speaking Christian subjects and their Turkish-speaking Muslim Ottoman rulers lived in relative harmony from the end of the turbulent Ottoman conquest of the region in the 14th century until the early 20th century.

The massacres of Greeks and other Christian minorities in the Ottoman Empire during World War I (1914–1918) led to the almost total depopulation of the town’s 6,500 Greek inhabitants by 1918. These former inhabitants were deprived of their properties and became refugees in Greece, or they died in Ottoman forced labor battalions.

Following the Greco-Turkish War of 1919–1922 and the subsequent Treaty of Lausanne in 1923, the town’s Greek Orthodox residents were exiled.

Greek ghost town

Since then, the homes have remained vacant, left to decay after being further damaged by a huge earthquake in 1957.

Houses and churches in the area have been used for summer festivals. However, plans to lease the area and auction it off for commercial interests have caused local Turks as well as Greeks with roots in the area to protest. They are worried that the investors could further ruin the authenticity of the area.

The ghost town, now preserved as a museum village, consists of hundreds of rundown but still mostly standing Greek-style houses and churches that cover a small mountainside and serve as a stopping place for tourists visiting Fethiye and nearby Ölüdeniz.

The village is now empty except for tour groups and roadside vendors selling handmade goods. There are a few houses which have been restored and are currently occupied.

American filmmaker Joerg Schodl set out to document what is left of the ghost town in his documentary, “Ghosts of Levissi.”

Schodl tells the tale of the small Greek community in Asia Minor that was torn apart during the final days of the Ottoman Empire. It focuses on the disappearance of the population practically overnight thanks to campaigns, designed to scare Greeks from Levissi and nearby Macri (known as Fethiye), including offensives by Turks. The site Greek Genocide reports that women were raped and their clothes and shoes taken from them.

When making the film, Schodl had the help of members of the Greek community in Melbourne, Adelaide, Sydney, Perth and Brisbane and he was able to find thirteen descendants of Levissi families.

More descendants were found in Toronto, Rhodes, London, Athens and Istanbul.

The ancient Greeks used to make a wide variety of breads, as they considered it to be of great importance in their eating habits.

Wheat, considered a gift from the goddess Demeter, was highly valued by the Greeks, who particularly preferred the hulled varieties. Barley, however, thrived in larger regions of mainland Greece. The varieties of wheat and barley with hulls had to be dried to separate the grain before they could be ground. Most Greeks, however, even in areas where wheat cultivation was economically unprofitable, were fond of wheat bread.

Bread made from hulled barley and porridge formed the basis of the ancient Greeks’ diet. The bread was enriched with olive oil and flavored with herbs, spices or honey.

Athenian bread was renowned for its excellent quality and was a source of pride for the Athenians, who imported wheat as the soil of Attica was unsuitable for its cultivation. Thearion, an Athenian of the 5th century BCE, had the honor of being considered the inventor of bakery ovens, and probably of the first bakeries.

Plato mentions Thearion the baker as one of the three people who “were the best caretakers of the human body.” The other two were Mithaecus, a Sicilian, the first known cookbook writer, and Sarambus, a famous wine maker.

The ancient Greeks showed great ingenuity and skill in the art of baking. Athenaeus cites many serious studies on the subject and lists over seventy different types of bread.

Breads were distinguished according to the grain used in their preparation: wheat, rye, millet and spelt. The last three were used only out of necessity, as everyone preferred wheat.

There was bread made from various types of flour: white bread made from finely sifted flour, black bread made from wholemeal flour, which was healthier. Nevertheless, ancient Greeks preferred white bread, because they considered it more refined and better tasting.

Bread was leavened with or without yeast and could be differentiated according to the baking method: oven bread, bread baked on embers or in a pan over the fire into which they put a filling and then dipped it in wine. Delicious, if we believe the praises of the poets: “bread spread from embers, a soft and delightful combination.” Also, some baked the dough on a spit.

The various liquids, fats and spices added to the flour could vary the density and taste of the bread. Wine, milk, cheese and honey, separately or combined in some way, as liquids, oil, ghee or lard as fats, but also poppy seeds, sesame and linseed are most often mentioned as spices.

Finally, the bread would be filled with various types of cheese, raisins and other nuts, sweet or savory ingredients. The bread was often served as a plate, on which meat or fish was placed.

Bread history and stories

The staples of the ancient Greeks were bread, vegetables, cheese and olives. In the Mycenaean era, each house made its own bread and was equipped with its own hand-operated mill which turned wheat into flour.

Bread was kneaded and baked in homes, seasoned with sea salt for better taste.

In the Great Dionysia festivals, participants brought with them baskets containing wine, water and bread, which was needed for the sacrificial offerings. Ancient texts show that the Greeks offered bread to the gods, which they called the Gods’ Breads (Θειαγόνους Άρτους).

In the temple of Demeter in Eleusis, during the Thesmophoria feast, a large loaf of bread was offered to the goddess. The festival got its name Megalartia (meaning large bread) from the bread offering.

There was fierce competition among ancient Greek cities for which one produced the best bread. Athens boasted of Thearion, its best baker, whose name was found in the writings of many authors.

At weddings in ancient Macedonia, the bride’s parents cut the bread in two and the future husband tasted both portions. The custom was followed at the wedding of Alexander the Great to Roxane.

In ancient times, Cyprus was one of the granaries of the Greek world. According to Pliny, the wheat of Cyprus produced a famous brownish-yellow bread.

According to Diogenes Laertius, the smell of fresh, warm bread kept the wise man Democritus alive for three days so that his sister could take part in the Thesmophoria festival, in honor of Demeter. Thus, Democritus “hosted death in his house for three days and treated him to fresh, warm bread.”

Hippocrates mentions various types of bread made from wheat flour, sifted or not, with or without leaven, with bran, with bulgur, with honey and cheese, oil, poppy seeds and sesame seeds.

In the German Bread Museum in the city of Ulm, the most beautiful exhibits are four Greek figurines with female figures from the 5th century BCE, originating from Boeotia. The figurines depict the grinding of wheat in a mortar, the shaping of dough, the baking of bread, and the loaves ready for sale and eating.

In Rome, bread became popular and in 500 BCE, when the well-off Romans insisted on expensive white bread. Bread also played an important role in Roman weddings. In ancient Roman wedding ceremonies, the two families that were joining ate bread together.

Types of ancient Greek breads

There were at least 72 types of ancient Greek breads, named after the added ingredients used or the kneading, preparation method or baking procedure. Several of them are still made today in slight variations.

Alifatitis (Αλιφατίτης): a well-known bread made with added oil. It also contained animal fats. Similar to today’s puff pastry made with butter, a bread recipe of the ancient Greeks according to Larousse Gastronomique encyclopedia.

Artolaganon or laganon (Αρτολάγανον or λάγανον): a flavored bread with the dough rolled out thinly like a small pita and fried in oil. Artolaganon was the ancestor of today’s lagana which Greeks eat on Clean Monday. It was made with good quality flour.

Atabyritis (Αταβυρίτης): a round-shaped bread of the ancient Greeks that had a lot of crumb, and was particularly nutritious and fattening.

Vlomiaios bread (Βλωμιαίος άρτος): a ​​bread with notches to make it easier to divide into pieces. Vlomiaios bread was usually octavlomos, that is, divided into eight pieces (vlomos: a small piece of bread).

Egrides (Εγκρίδες): made with soft dough like pancakes that was dipped in oil and honey.

Thridakini (Θριδακίνη): bread with the dough mixed with wild lettuce.

Plytos or Vasinias (Πλυτός or Βασυνίας): boiled bread. When boiled, it floats in the water. It is made in Crete (boiled buns) and is the ancestor of the Jewish bagel. There are mentions  of this bread offering to goddess Iris on Delos island.

Krivanitis (Κριβανίτης): bread baked in a krivanos, that is, in a mobile clay oven.

Obelias (Οβελίας): it got this name because it was baked in special molds, the “obelisks” (spits) and because it was sold for an obol (όβολο), a small value coin.

Chondritis (Χονδρίτης): bread made from coarsely ground cereals.

Paxamas (Παξαμάς): a type of hard rusk. The name belongs to the baker (Paxamos) who had introduced it. The rusk was baked twice.

Plakountas (Πλακοῦς): was a sweet that had similarities to the modern cheesecake-type dessert. The sweet consisted of several layers of dough filled with honey and soft cheese. Its main ingredients were flour, cheese and honey. The dough of the plakountas was enriched with milk, fat, herbs and spices.

Pyritis bread (Πυρίτης): hulled wheat bread, from the ancient Greek word πυρός meaning the heart of the wheat seed.

Streptikios (Στρεπτίκιος): bread kneaded with milk, oil and honey. It was prepared by twisting the dough with the shape of the Easter tsoureki.

Hairstyles in Ancient Greece were one of the most significant identifiers of individuals, as they denoted social status and strength. They were also tied to rites of passage and religious rituals.

The hair on one’s head was so particularly valuable to ancient Greeks that it was worthy of its own unique term, being referred to as the kόme (κόμη), and people of the time meticulously cared for it, as they believed it was pivotal to one’s personality and reflected an individual’s social beliefs.

Hairstyles were an essential means of expressing one’s identity. The length and texture—long or short with loose waves or tight curls—was distinctively Greek and contrasted sharply with portrayals of non-Greeks. They were important in that they were a way for people to recognize each other and communicate their place within society.

Hair rituals, such as growing and cutting hair for the purpose of honoring deities, were complex and multi-layered. They needed to account for family status, gender, age, social class, transition points, and cult practices, as well as associations and organizations to which one belonged.

Heroes such as Achilles and Menelaus were portrayed by Homer with blond hair (xanthos), leading many men to lighten their own hair in an effort to resemble them.  To do so, they relied on soaps and alkaline bleaches imported from Phoenicia. Some dyed their hair with a mixture of apple-scented yellow flowers and pollen, potassium salts, and even gold powder.

However, in Homeric and Classical Greek, xanthos (Greek: ξανθός) referred to light-colored hair more broadly and did not exclusively mean “blonde” in the modern Northern European sense. Its meaning was more flexible, often encompassing shades like golden, reddish-gold, or light brown.

Hairstyle depictions in sculptures and paintings

Much of what we know about hairstyles in Ancient Greece stems from depictions of literary works and art, such as sculptures, paintings, amphorae, and other types of vessels. In general, women are nearly always presented with long hair. Slave women, on the other hand, had short hair for hygienic reasons as well as to allow others to socially discriminate between them.

Warriors on amphorae are typically portrayed with pointed beards and long hair while their squires are usually beardless with long, curly hair, and lyre-players have long hair tied back in a bun with a hairband. In a bronze statuette of Apollo, adult men are pictured with beards and somewhat long hair whereas the younger men have no facial hair at all. What marked barbarians, on the other hand, was a moustache with no beard.

Generally speaking, there was a gradual change of style in depictions of men on sculptures and vases from more elaborate to simpler ones. On the other hand, women appeared in works of art donning a variety of ornamental kerchiefs, including pretty bands such as a type of sling known as the “sphendone” (σφενδόνη) due to its shape. A large stamnos, a type of large vase used for serving and storing liquids, depicts groups of women dressed in Ionic and Doric chitons (types of Greek tunics) with various sorts of headdresses.

In literature, the oldest accounts of hairstyles in Ancient Greece are to be found in the works of Homer in which one encounters the dedicating of hair to deities and the dead for the first time ever. This further attests to the importance ancient Greeks placed on hair. In Homer’s Iliad, Book 23, Achilles dedicates his hair to his dead friend Patroclus, for example, in an act that symbolizes his grief for his best friend who has passed away as well as his devotion to their friendship.

Ancient Greek hairstyles through the centuries

Paintings in the palaces and pottery of the Minoan period (c. 3000 and 1100 BC) show dancers with shoulder-length black hair. In Aegean art, men are depicted with single or double plaits, and Homer’s heroes (c. 800 BC) had such hairstyles, as well, as did warriors at the battle of Marathon (490 BC).

The most common hair adornment for women was a type of hairnet or coif made of net work known as a “kekryphalos” in Greek—otherwise also called a caul or “coif of network.” It was worn during the day and at night through to the Classical Period, and Homer made mention of these hairnets, which were frequently made of gold threads or silk, as Pausanias writes.

Overall, during the Archaic Period (c. 1100 to 480 BC), the kouros, the free-standing statues depicting male youth, had long, finely braided, shoulder-length hair at the very least. The maidens (kόre) had numerous braids and oftentimes also donned a coronet. Towards the end of the particular period, women were portrayed with their hair tied back and into a bun, known as the “knidian hairstyle,” named after the Knidian Aphrodite, a statue by Praxiteles of the 4th century BC.

It was in the mid-5th century BC when males began appearing with shorter hair in Greek artwork, and at the beginning of the Classical Period (c. 480 to 323 BC), they were shown with short, neatly trimmed hair. Modern historians attribute the trend towards shorter hairstyles in Ancient Greece to the rising popularity of sports, as athletes had to have their ears free and their hair fixed in place, possibly with hair oil. A good example is the famous Discobolus statue by Myron (c. 460-450 BC).

Alexander the Great’s appearance—clean-shaven (unlike his father) with wind-swept locks combed back from a central part—was a tribute to the importance of youth and was subsequently adopted by other Greek kings. None of his Diadochi appeared with a beard on coinage, statues, or works of art. After Alexander the Great, it became typical for rulers to refrain from having facial hair for several centuries. This was also true of Roman emperors.

In the Archaeological Museum of Amfissa, over eight hundred miniature figurines of 3rd and 2nd century BC females are exhibited. Their hairstyles are particularly interesting, as bronze and golden spirals were used for fastening and decorating the hair. During the Hellenistic period, hairstyles became quite complex, and some of these can be seen on the figurines as well. Knidian hairdressing continued to be especially popular, but from 250 BC onwards, small curls were left hanging unfastened around the nape of the neck.

Hair rituals of the ancient Greeks

In archaic times, the ancient Greeks wore their hair long and were thus consistently referred to as long-and-thick-haired Achaeans (Greek: καρηκομόωντες Ἀχαιοί) in Homer’s works. This was a hairstyling practice that was adopted and preserved by the Spartans for centuries.

Plutarch writes that Spartan boys had their hair trimmed quite short. As soon as they reached puberty, however, they let it grow out. The men were particularly proud of their hair, as they deemed it the most affordable of body adornments and consistently took the time to properly care for it prior to going into battle. Both Spartan men and women tied their hair back in a knot over the crown of the head. Brides even shaved their heads and wore men’s costumes as part of the ceremony.

In rival Athens, the boys wore their hair long throughout childhood and had it cut off when they reached puberty. The cutting off of teenager’s hair was a solemn act honored through religious ceremonies. A libation (oinisteria) was initially offered to Hercules, and the hair was dedicated to a deity of choice afterwards. Plutarch writes that Theseus went through the ceremony at Delphi.

Prior to marriage, Delian girls and boys cut their hair in honor of the Hyperborean maidens who died at Delos and laid it on their tombs. A bride would cut her hair on the day of the wedding ceremony as a symbol of submission to her husband and offer it to the goddess Artemis or Athena. She would then pull her remaining her up in a knot. Following the ceremony, the bride wore a crown and special wedding veil. If she happened to be unfaithful to her husband, he would then shave her head, turning her into a social outcast.

A variety of hairstyles in Ancient Greece

The great variety of hairstyles in Ancient Greece makes it difficult to pinpoint the exact period during which each of the hairdos was popular, and there were a number of unique styles as well. Among these was the “melon-like” hairstyle, or the “peponoeidis,” thus named because of what resembled deep parallel grooves akin to those of a melon. Women often left their curls hanging freely around the forehead in the shape of knots or bell clappers in what was known as the “tettix.” Yet another hairdo was the “lambadion,” a type of bun with loose ends which conjured up images of torch flames or horse’s tail.

During the Hellenistic period, hairstyles became more sophisticated and complex. However, the most impressive hairstyle of the time was the knot of Heracles (herakleion amma), associated with good fortune and love. The hair was brushed forward to form a kind of bow or butterfly.

Headbands, diadems, coronets, headscarves, and clips or loops were used in creating the various styles for women, and hair additions and wigs were not uncommon. Garlands of fruit and ivy leaves, mainly from the plant of immortality, the elichryson, which was believed to bring serenity, were also incorporated into hairstyling trends.

Later on, in Roman times, hairstyles became extremely complex and pretentious and were named after the empress or specific woman of nobility who set the trend.

Αntyllus, one of antiquity’s most skilled and innovative surgeons, was an ancient Greek physician active in Rome around 150 AD. Though influenced by earlier Greek medical traditions, he broke from the conservative models of physicians such as Hippocrates and Galen and introduced practical surgical procedures, especially for vascular conditions. These shaped medicine for centuries.

Beyond aneurysms: A versatile surgeon

Antyllus is best known for designing the first effective surgical treatment for aneurysms. While earlier physicians feared vascular surgery, Antyllus embraced it with precision.
He classified aneurysms into traumatic and spontaneous types. His method involved tying off the artery both above and below the swollen vessel. Then, he excised the aneurysmal sac.

This direct approach represented a major advancement. It became the standard procedure for aneurysm treatment and remained in use until the 19th century. Unlike Galen, who emphasized theory, Antyllus prioritized anatomical understanding through practice. He accepted surgical risks others avoided, setting the foundation for vascular surgery.

Antyllus’s contributions extended beyond arteries. He developed surgical techniques for the abdomen, eyes, bones, joints, and breasts. He was also a pioneer in plastic surgery.
His reconstructive operations addressed eyelids, ears, noses, and cheeks. In trauma cases or for cosmetic repair, no one could match his precision.

To control bleeding during operations, Antyllus used cauterization. He also performed early tracheotomies, a high-risk but potentially life-saving procedure.

Oribasius, a later Greek physician, reported that Αntyllus wouldn’t operate on exceptionally large aneurysms due to high risk. For more manageable aneurysms in the limbs and head, Antyllus applied ligatures to the arteries entering and leaving the aneurysm. He then incised the sac, evacuated its contents, and packed the cavity.

Legacy and transmission of Antyllus’ aneurysm technique

Most importantly, Antyllus did not resect the aneurysm sac. He warned against excising the dilated section between ligatures, stating:

“Those who tie the artery, as I advise, at each extremity, but amputate the intervening dilated part, perform a dangerous operation. The violent tension of the arterial pneuma often displaces the ligatures.”

Oribasius also preserved one of the earliest known classifications of aneurysms into true and false types. Specifically, he said:

“There are two types of aneurysms: the first is due to dilatation of the arteries and the second is caused by rupture of the artery emptying blood into the tissues. When an aneurysm is due to dilatation, the form is cylindrical, while the one caused by injury is round.”

Aetius of Amida was a 7th century physician. In his work “On the Dilatation of the Vessels,” he described in detail a surgery likely based on Antyllus’ method:

“An aneurysm located in the bend of the elbow is treated thus. First we carefully trace the artery leading to it, from armpit to elbow, along the inside of the upper arm. Then we make an incision on the inside of the arm, three or four finger-breadths below the armpit, where the artery is felt most easily. We gradually expose the blood vessel and, when it can be lifted free with a hook, we tie it off with two firm ligatures and divide it between them. We fill the wound with incense and lint dressing, then apply a bandage. Next we open the aneurysm itself and no longer need fear bleeding. We remove the blood clots present, and seek the artery which brought the blood. Once found, it is lifted free with the hook, and tied as before.”

Preventative medicine and physical health

Antyllus believed health required daily effort and discipline. He championed preventative medicine alongside surgical skill. For instance, he prescribed exercise regimens that included structured vocal routines. One of his most distinctive practices was vociferation, a method of controlled, loud vocalizing.

He recommended reciting memorized poetry at various volumes while walking and believed deep tones helped expand the trachea and chest, strengthening respiratory health. This practice combined breath control, posture, and movement in a holistic approach to physical well-being.

Before such vocal workouts, Antyllus suggested preparation consisting of massage, bowel evacuation, and a cold sponge bath. These details reflected his methodical attention to physiology.

While Hippocrates emphasized prognosis and symptom observation, he likely saw aneurysms but avoided surgical intervention. Moreover, Galen offered greater anatomical theory, drawn from animal dissection but still steered clear of artery operations.

Antyllus surpassed both in operative practice. Whereas Hippocrates and Galen used caution, Antyllus applied bold innovation grounded in anatomy. His hands-on techniques proved enduring. Byzantine and Islamic medical texts preserved his methods, which reached medieval Europe through translation.

Legacy of a Forgotten Surgeon

Despite the historical focus on Hippocrates and Galen, Αntyllus, the Greek physician, remains a towering figure in the evolution of medicine, uniting theory with surgical practice. His aneurysm procedure became standard practice for over 1,500 years. Antyllus developed detailed and replicable techniques in plastic and general surgery.

Αntyllus’s advocacy for preventative care—including vocal and physical training—also marks him as an early holistic health thinker. To say the least, he deserves recognition as the first true vascular surgeon of antiquity, as his skill, anatomical knowledge, and forward-thinking philosophy left a lasting imprint on medical history.

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Greece emerged as one of the leading countries in the Condé Nast Traveller Readers’ Choice Awards, with eight Greek islands ranked among Europe’s top 20.

Naxos claimed first place with a score of 95.71, just ahead of some of the Mediterranean’s most famous destinations, including Ibiza, Capri, Hvar, Mallorca, and Sicily. The result places the Cycladic island at the center of Europe’s travel spotlight and highlights the continued strength of Greece’s island tourism.

Alongside Naxos, the Greek islands featured in the ranking include Crete, Corfu, Rhodes, Skiathos, Mykonos, Folegandros, and Santorini.

Greece’s islands stand out in Europe’s awards

The ranking gives Greece one of the strongest national presences on the list. Eight of the twenty destinations are Greek, reflecting the country’s broad appeal to international travelers.

Crete ranked eighth with a score of 91.42, narrowly behind Sicily, which scored 91.43. Corfu followed in tenth place with 90.95, while Rhodes came in at eleventh with 90.86. Skiathos also ranked well in twelfth place with 89.52.

Further down the list, Mykonos placed fourteenth with 88.57, ahead of Cyprus, Sardinia, Folegandros, Santorini, Malta, and the Azores. Folegandros ranked seventeenth with 84.29, while Santorini placed eighteenth with 83.27.

All in all, the results show that Greece’s appeal extends far beyond its most popular destinations. The country’s islands continue to attract travelers looking for beaches, culture, food, history, nightlife, and quieter escapes.

Naxos tops Europe’s best islands as Greece shines in awards

Naxos’ first-place ranking is especially notable because it points to a shift in traveler preferences. While Santorini and Mykonos remain among Greece’s most well-known international destinations, readers placed Naxos above both.

The island is widely admired for its long sandy beaches, traditional villages, local cuisine, and more relaxed atmosphere. It also possesses a strong cultural identity, from its mountain settlements and agricultural traditions to the Portara, the ancient marble gate that stands near the entrance to its harbor.

Its score of 95.71 put it ahead of Ibiza, which ranked second with 93.06, and Capri, which placed third with 92.86. That margin underlines Naxos’ growing reputation as a destination that combines natural beauty, authenticity, and accessibility.

Crete, Corfu, Rhodes, and Skiathos remain traveler favorites

Crete’s high ranking confirms its status as one of Europe’s most all-encompassing island destinations. Greece’s largest island offers ancient sites, historic cities, mountain landscapes, beaches, and one of the country’s most distinctive culinary traditions.

Corfu and Rhodes also secured places in the top half of the list. Corfu, known for its Venetian architecture and Ionian character, ranked just ahead of Rhodes, one of the Dodecanese’s most visited islands and home to a famous medieval town.

Skiathos followed closely behind. Known for its beaches and green landscape, the island ranked twelfth, further strengthening Greece’s position in the upper tier of the European list.

Mykonos, Folegandros, and Santorini keep Greece in the top 20

Mykonos, Folegandros, and Santorini completed Greece’s presence in the top 20. Their inclusion is characteristic of the diversity in Greek island travel, from high-profile luxury destinations to smaller islands with a more serene personality.

Mykonos ranked fourteenth, maintaining its place among Europe’s most recognizable island names. Folegandros placed seventeenth, confirming the appeal of smaller Cycladic destinations. Santorini, one of the world’s most photographed islands, ranked eighteenth.

Although Santorini and Mykonos remain global symbols of Greek tourism, the success of Naxos and Folegandros suggests that travelers are also turning to islands that offer a more understated experience.

Top 20 islands in Europe

1. Naxos, Greece — 95.71
2. Ibiza, Spain — 93.06
3. Capri, Italy — 92.86
4. Hvar, Croatia — 92.38
5. Canary Islands, Spain — 92.06
6. Mallorca, Spain — 91.67
7. Sicily, Italy — 91.43
8. Crete, Greece — 91.42
9. Madeira, Portugal — 90.99
10. Corfu, Greece — 90.95
11. Rhodes, Greece — 90.86
12. Skiathos, Greece — 89.52
13. Corsica, France — 89.17
14. Mykonos, Greece — 88.57
15. Cyprus — 85.71
16. Sardinia, Italy — 84.76
17. Folegandros, Greece — 84.29
18. Santorini, Greece — 83.27
19. Malta — 82.38
20. Azores, Portugal — 78.57

Cannabis use among teens in Greece has reached its highest level in 25 years, while cocaine and other stimulants are gaining ground across the country, according to the European Drug Report 2026 by the European Union Drugs Agency (EUDA), presented on June 9, 2026.

The report shows a shifting drug landscape in Greece. Cannabis remains the most common illegal substance, cocaine use continues to rise, and opioids, mainly heroin, still account for most overdose deaths.

According to the findings, 11.5 percent of 16-year-old students in Greece have used cannabis. The rate stood at 9.4 percent in 2019. The latest figure marks the highest level recorded in the past quarter century.

Cannabis use rises among teens in Greece

Cannabis use in Greece is increasing among adolescents, and those entering treatment programs more frequently report it as their substance of choice. In 2024, 28.8 percent of people in drug rehabilitation programs revealed that they predominately used cannabis. This was even higher among those seeking treatment for the first time.

The number of people entering treatment for cannabis use has risen by 32 percent compared with a decade ago. Such a trend implies that cannabis has become more deeply entrenched in Greek society among users. The report also notes that the types of cannabis products available in the Greek market appear to be expanding.

New synthetic and semi-synthetic cannabinoids raise concern

Greek authorities are also tracking the spread of synthetic and semi-synthetic cannabinoids, which now show a measurable presence in the domestic drug market. Semi-synthetic cannabinoids ranked as the second most commonly reported substance among people in Greece with recent drug use who participated in the 2024 European Web Survey on Drugs.

The Greek Poison Center first recorded cases linked to semi-synthetic cannabinoids in 2023, when it reported 34 intoxication incidents associated with HHC use. In 2024 and 2025, the center recorded 66 and 52 cases, respectively, involving THCP, H4-CBD, and HHC.

Data from Greece’s Early Warning System, operated by EKTEPN, shows that authorities detected eight new semi-synthetic and synthetic cannabinoids in the country for the first time in 2025. They had detected ten such substances in 2024.

Opioids remain leading cause of overdose deaths

Opioids continue to pose one of the most serious drug-related health risks in Greece. According to ELSTAT data cited in the report, opioids or other unspecified narcotic substances, mostly heroin, were involved in 72.9 percent of the 194 overdose deaths recorded in Greece in 2023.

Across Europe, opioids remain the leading cause of fatal overdoses, often in combination with other substances. The EUDA report also highlights increasing concern over new synthetic opioids, including nitazenes and orphines, which have appeared in Europe’s Early Warning System.

Greece differs from many other European countries because opioids remain the most frequently reported main substance among people entering treatment. In 2024, they accounted for 38.4 percent of treatment entrants. However, their dominance has weakened. The number of people entering treatment for opioid use in Greece has fallen by 51 percent compared with ten years ago. Among first-time treatment entrants, only 18 percent reported opioids as their main substance. These figures point to a broader change in Greece’s drug-use profile, as cannabis and cocaine now play a larger role in treatment demand.

Cocaine becomes increasingly visible in Greece

Cocaine remains the second most widely used illegal substance in Europe after cannabis among people entering treatment for the first time, according to the report. Cocaine-related harm is also increasing, while some European cities and marginalized communities are reporting more frequent crack cocaine use.

In Greece, cocaine and other stimulants now have a significant presence in drug-use patterns. Powder cocaine ranked as the most frequently reported substance after cannabinoids among people in Greece with recent drug use who participated in the 2024 European Web Survey on Drugs.

In 2024, 29.4 percent of people entering treatment reported cocaine and other stimulants as their main substance of use. This figure alarmingly approaches that for cannabis and marks a major increase compared with previous years. The number of people entering treatment for cocaine or other stimulant use has increased by 106 percent compared with five years ago and by 256 percent in comparison to a decade ago.

Attica records stronger cocaine indicators than other regions

People entering treatment report cocaine and other stimulants as their main substance of use more often in the Greater Athens (Attica) area than in Thessaloniki or other regions of Greece. Wastewater analysis in the region by the Laboratory of Analytical Chemistry at the National and Kapodistrian University of Athens shows a further sharp increase in cocaine presence in 2025. Researchers measure the trend through benzoylecgonine, cocaine’s main metabolite.

The estimated average daily quantity per 1,000 people rose by 64 percent compared with 2024. It also stood 211 percent higher than five years earlier. These figures suggest a significant shift in drug-use patterns, at least in the Athens metropolitan area.

Greece remains a cocaine entry and transit point as cannabis use among teens rises

Cocaine availability remains high in Greece despite a drop in the total quantity seized in 2024 in comparison to 2023. At the same time, authorities recorded a higher number of cocaine seizures. Continued flows through shipping containers from Latin American countries confirm Greece’s role as an entry point, transit hub, and final destination for significant quantities of cocaine.

The wider European picture described by the EUDA indicates a more complex and risky drug environment. People who use drugs now face exposure to a broader range of psychoactive substances, often with high potency or purity. New products, mixtures, and combinations are also becoming more prevalent.

A Greek court has sentenced James Dalamangas, the 55-year-old fugitive wanted in Australia over a 1999 Sydney killing, following his arrest in the Peloponnese after nearly 27 years on the run.

Dalamangas appeared before a judge in the town of Aigio on Thursday, just days after Greek police arrested him at a nearby rural property. Australian authorities have long sought his extradition in connection with the fatal stabbing of George Giannopoulos, a father of two, outside a Sydney nightclub in 1999.

Greek court sentences James Dalamangas after arrest near Aigio

Greek police arrested Dalamangas at a rural property near Aigio, where he had allegedly been living under the false identity of Antonis Tzimas.

According to local reports, he had lived in the area for years and worked as an olive farmer. The court sentenced Dalamangas to two years and nine months in prison on weapons and false testimony charges. Greek authorities also convicted two other people, an 86-year-old man and a 47-year-old woman, of harboring a fugitive. However, both received temporary release pending appeals against their sentences.

Australia seeks James Dalamangas over Sydney killing

Australian authorities are expected to submit a formal extradition request in the coming weeks. They are seeking Dalamangas’ return to face proceedings related to the 1999 killing.

Former NSW Police detective Duncan McNab revealed the extradition process will depend on the Greek legal system and government. “Ultimately, this will go through the courts in Greece, reviewed by the government. They may make a decision to send him back to us. I hope they do,” McNab said.

Dalamangas, who holds Greek citizenship, is expected to oppose any attempt to extradite him to Australia. His lawyer has indicated that he intends to fight the process.

Greek statute of limitations may complicate case

If Dalamangas remains in Greece, he is unlikely to face murder charges over the 1999 incident, as the statute of limitations for murder under Greek law expires after 25 years.

According to reports, police identified and located Dalamangas based on limited information, including a tattoo bearing the Ancient Greek phrase “Molon Lave,” meaning “Come and get them.” Authorities then placed his property under surveillance prior to  carrying out the arrest.

Sara Corning was a Canadian nurse who saved thousands of Armenian and Greek orphans during the Genocide in Turkey.

Her life of dedication and offering to fellow human beings made her a prominent figure in Canada, Armenia, and Greece, where descendants of the genocide have been honoring her contribution.

Corning was born in the village of Chegoggin, Nova Scotia in 1872. At 24, she decided to become a nurse and moved to the United States for training. She then worked in New England for almost twenty years. Her first experience with disaster relief likely came in 1917, when she returned to Nova Scotia to help the ten thousand victims of the Halifax Explosion.

Corning saved thousands of Armenian and Greek orphans

In 1918, at the age of 46, Corning was certified by the American Red Cross. She joined Near East Relief, an organization established to help civilians affected by World War I, in 1919. Soon after, she landed in Constantinople (Istanbul) with 250 other relief workers and helped rescue and care for thousands of Armenian and Greek orphans over the following decade, often risking her life in the process.

Corning’s first post was in the South Caucasus in the Republic of Armenia. Stationed near Yerevan, she worked among hundreds of thousands of starving refugees who were often infected with typhoid and cholera. Her second post was at Anatolia College in north-central Anatolia. Most mornings, Sara and her colleagues would gather babies left at the college’s entrance by desperate parents.

World War I had ended in 1918, but postwar conflicts continued to rage. The Greco-Turkish War of 1919 to 1922 was one such conflict. By September 1922, Turkish forces were pushing an invading Greek army back to the Aegean coastal city of Smyrna (Izmir).

Corning in the midst of the Greek and Armenian Genocide in Smyrna

Amid the turmoil, hundreds of thousands of people flooded into Smyrna with hopes of being rescued by Allied warships. The United States Navy chose to pursue a policy of strict non-involvement, however, and the Red Cross and Near East Relief were instructed to evacuate only those who were US citizens. A medical team, which included Corning, was assigned to assist. Initially forbidden from bringing locals aboard the ships, they were able to set up triage stations for the refugees.

On September 13th, a conflagration began to rage. As Turkish forces entered the city, entire neighborhoods were set ablaze. Under these conditions, Corning and her colleagues rescued hundreds of children trapped inside two schools. They led them through the smoke and bloodshed, finally delivering them to American warships headed for Greece.

The brave nurse established new orphanages in Greece

In Greece, Corning helped establish new orphanages and became responsible for running one herself. She adopted five girls and funded their education. For her bravery, King George II of Greece awarded her the Knight’s Silver Cross of the Order of the Redeemer, one of the country’s highest honors. She was reassigned to Anatolia College in the late 1920s and worked in the new Republic of Turkey until the college closed in 1930.

Returning to Chegoggin, she lived in her childhood home until her death in 1969 at the age of 97. Her headstone was inscribed with the words “She Lived to Serve Others.”

In 2016, the Sara Corning Society was established in the Canadian province of Nova Scotia to commemorate Corning’s heroic deeds. A memorial was built to honor her.

According to the founders of the society, David and Jennifer Chown, the sculptor’s work reflects Armenian roots, and Sara would have been deeply touched that someone from the country and people she came to know so well erected a statue in her honor a hundred years later.

 

The Greeks have a long and fascinating history in some of the most famous cities of Italy. One example is Naples, which is Italy’s third-largest city. The ancient Greeks founded this city well over 2000 years ago, and their influence is still felt there even today. But how did the ancient Greeks end up founding this city all the way over in Italy? We can learn the answer through ancient historical records as well as from archaeology.

The Legend of the Ancient Greeks Founding Naples

The legend of how the ancient Greeks founded Naples starts with the legend of Jason and the Argonauts. The poem Alexandra, which may have been written in c. 200 BC, records a tradition concerning Naples. It refers to a certain ‘tower of Phalerus’ already existing there in the time of Odysseus. Since Odysseus lived at the time of the Trojan War, this ‘tower’ must be named after a Phalerus who lived before then.

There is only one Phalerus who this could be – the Phalerus who accompanied Jason on his voyage to find the Golden Fleece. Other ancient sources describes this Phalerus as the founder of Gyrton in Thessaly, Phalerum in Athens, and a temple in Cyprus. Therefore, Greek legend clearly associates this Phalerus with the founding of cities. This adds even more support to the conclusion that he was the Phalerus who founded some kind of ‘tower’ in Naples before the time of Odysseus.

Therefore, the reference in Alexandra indicates that Phalerus, an Argonaut, led the ancient Greeks to establish the earliest settlement at Naples.

The Legend of the Foundation of Parthenope

The story of the ancient Greeks founding Naples also involves the legend of Odysseus. On his famous journey home from Troy after the Trojan War, he passed a group of sirens. They tried to use their enchanting singing to get Odysseus and his men to walk overboard and drown. However, Odysseus blocked his men’s ears with wax and then tied himself to his ship’s mast, thus keeping them all safe.

After defeating the sirens, one in particular, named Parthenope, threw herself into the sea in despair at her failure. She drowned, and the waves washed her body ashore at the tower of Phalerus. That location was then named Parthenope in her honor, with a city being built on the site of her grave.

This was not in exactly the same place as the later city of Naples, but it was very nearby, and it is within modern Naples. Parthenope was essentially the precursor to Naples. The two have always been so closely associated that the word ‘Parthenopean’ is a synonym of ‘Neapolitan’ even today.

What Archaeology Reveals About the Ancient Greek Foundation of Naples

Those are the legends, but how well do they match the archaeological facts? Firstly, let us consider the very earliest settlement, supposedly founded by Phalerus, one of the Argonauts. The legend about this location does not reveal where exactly in Naples the ancient Greeks supposedly established it. Nonetheless, in Naples in general, archaeology indicates that the ancient Greeks first settled there in the eighth century BC.

Whether this is actually related to the legend of Phalerus the Argonaut establishing a settlement there or not is up for debate. The archaeological evidence comes from centuries after the traditional era of the Argonauts. Nonetheless, it is possible that they lived later than usually believed.

What about the settlement of Parthenope? Archaeologists have found a Greek necropolis, or cemetery, dating to the early seventh century BC and associated with the hill of Pizzofalcone. This is further evidence that the ancient Greeks were starting settle the area of Naples at that period in history.

How the Ancient Greeks Transformed Parthenope into Naples

This settlement developed into a bustling city over the years. It became a prominent military and trading port. However, its success became its downfall. Cumae, the city from which the settlers of Parthenope primarily came, became jealous of their colony’s success. They did not want it to cause the original city, Cumae, to become abandoned. Therefore, they allegedly decided to destroy Parthenope.

There is little, if any, archaeological evidence for destruction at Parthenope dating to this time. However, whatever really happened, the evidence is clear that another settlement was then established in the Naples area, again by the ancient Greeks of Cumae. They called this city Neapolis, meaning ‘New City’. This eventually evolved into ‘Naples’, the English name for that city today.

The old settlement of Parthenope then started going by the name ‘Palaeopolis’, meaning ‘Old City’. However, it did not disappear completely. It became absorbed into the new settlement, becoming part of Naples.

Greece and Colombia have taken a significant step toward expanding their bilateral ties by signing a Memorandum of Intent focused on tourism cooperation. The agreement was finalized in Athens by Greek Deputy Minister of Tourism Anna Karamanli and Colombian Ambassador Ligia Quessep, marking the first formal tourism pact between the two nations.

Recognizing tourism as a vital catalyst for economic growth, the framework sets up mutual exchanges in digital innovation, hospitality education, and sustainable destination management. It also targets niche markets such as cultural, eco-, and culinary tourism. The initiative directly aligns with Athens’ broader international strategy to actively diversify its traditional source markets.

Colombia, an “untapped market” for Greece

Deputy Minister Karamanli highlighted Latin America as a key, untapped market for Greece’s long-haul travel strategy, noting that Colombian travelers are a perfect fit for Greece’s heritage and culinary offerings. By building these strategic partnerships, Greece aims to capture affluent, long-haul tourists seeking authentic, premium cultural experiences.

Ambassador Quessep expressed optimism about the partnership, stating that Colombia looks forward to learning from Greece’s established success in global tourism to enhance its own domestic sector.

Related: Meet the Only Greek Coffee Grower in Colombia

Greece is turning to artificial intelligence, Internet of Things sensors, and digital twins to monitor aging bridges in real time, as the country moves toward a more preventive model for infrastructure safety.

The program, known as Smart Bridges, is being implemented by the Technical Chamber of Greece under the responsibility of the Ministry of Infrastructure and Transport. It is funded through the European Union’s NextGenerationEU mechanism as part of Greece’s Recovery and Resilience Plan, Greece 2.0.

The project is designed to provide authorities a live picture of how bridges behave under traffic, weather, and environmental stress. Rather than relying solely on periodic visual inspections, engineers can now receive continuous data from sensors installed on selected road and railway bridges.

Greece builds digital shield for aging bridges

The Smart Bridges system is already monitoring 271 bridges across the country. The program is expected to cover roughly six hundred road and railway bridges, establishing one of Greece’s most advanced digital infrastructure monitoring networks. The technology is based on Real-Time Structural Health Monitoring, a method that uses sensors to record how a structure responds to loads, vibration, movement, temperature changes, and other external pressures.

This information is then transmitted to digital platforms, where engineers can analyze it and detect unusual patterns. Artificial intelligence helps process large volumes of data and identify early warning signs that may require further inspection or maintenance. The goal is not only to detect damage but also to help authorities understand which bridges face the greatest pressure and where maintenance should be prioritized.

Sensors already reveal heavy traffic loads

Early findings show why continuous monitoring matters. On a bridge along the Axioupoli–Goumenissa national road in Kilkis, sensors recorded more than one thousand excessive load events over a three-month period. In Larissa, on a bridge on Karamanli Street above a railway line, the system recorded more than two thousand significant load events during the same period.

Together, these figures show the value of real-time data. Heavy vehicles, repeated traffic loads, climate conditions, and decades of use can all affect the condition of bridges. Without continuous monitoring, many of these stressors may remain invisible, leading to more serious damage.

Digital twins bring infrastructure into the data age

A central part of the project is the creation of a digital twin for each monitored bridge. This is a dynamic digital model of a real structure. It is updated as new data comes in from sensors, allowing engineers to compare expected behavior with actual performance.

This makes it possible to detect minor changes in a bridge’s condition over time. It can also help authorities plan maintenance more efficiently, reduce emergency repairs, and make better use of public funds. In this way, the system is meant to transform bridges from passive structures into monitored infrastructure that continuously reports on its own condition.

A major EU-funded infrastructure project

The Smart Bridges project is funded through the European Union’s NextGenerationEU mechanism under Greece’s Recovery and Resilience Plan, Greece 2.0. The project’s budget increased as its scope expanded. Greece 2.0 initially listed Smart Bridges at €222.4 million ($256.2 million), with €80.2 million ($92.4 million) coming from Recovery Fund financing.

A later official amendment raised the approved total budget to €285.3 million ($328.7 million) after 151 additional bridges were added to the project. The funding supports the installation of monitoring systems, the development of digital bridge models, the collection of real-time structural data, and the supervision of hundreds of road and railway bridges across Greece.

Aging infrastructure becomes a national challenge

The project comes at a time when Greece, like many other European countries, faces the challenge of maintaining infrastructure built decades ago. Numerous bridges remain essential to daily transport, freight movement, and regional connectivity. However, aging materials, heavier traffic, extreme weather, and limited maintenance budgets can increase structural pressure over time.

The Smart Bridges program reflects a wider shift in public infrastructure policy: from repairing damage after it appears to identifying risks earlier and acting before issues escalate.

Greece looks beyond bridges with a wider infrastructure safety plan

The Smart Bridges program has also opened up a broader debate about how Greece should monitor and maintain critical public infrastructure in the years ahead. The Technical Chamber of Greece has proposed the establishment of a mandatory National Infrastructure Registry, a centralized database that would record the condition, ownership, and maintenance needs of public assets across the country.

Such a registry would help authorities move away from fragmented records and provide the state with a clearer overview of which structures require inspection, repair, or long-term investment. The chamber has also called for wider pre-earthquake inspections, better integration of structural safety checks into building renovation programs, and more efficient use of Smart Bridges data by ministries, civil protection authorities, regional governments, and municipalities.

The United States, Cyprus, Greece, and Israel have formalized a new energy partnership aimed at securing infrastructure and boosting natural gas development in the Eastern Mediterranean.

US Energy Secretary Chris Wright signed a Declaration of Intent (DOI) alongside Cypriot Energy Minister Michael Damianos, Greek Environment and Energy Minister Stavros Papastavrou, and Israeli Ambassador to the US Dr. Yechiel Leiter. To anchor the initiative, the group partnered with Rice University President Reginald DesRoches to establish the Eastern Mediterranean Energy Center (EMEC) on the university’s Houston campus.

The agreement operationalizes a core objective of the Eastern Mediterranean Security and Energy Partnership Act, a bipartisan framework originally passed by Congress in 2019 to counter Russian and Chinese influence in the region by solidifying US allied energy ties.

Eastern Mediterranean Energy Center will focus on infrastructure and LNG

According to the agreement, the center will serve as a hub for both public and private sector collaboration. Key priorities include:

• Expanding natural gas development and US Liquefied Natural Gas (LNG) infrastructure
• Securing regional energy transportation networks and bolstering power grid reliability
• Facilitating scientific research, joint technology development, and workforce training

The decision to place the center in Houston, the energy capital of the US, is aimed at directly connecting Eastern Mediterranean policymakers with American industry leaders and engineering talent.

Strategic regional realignment

The partnership arrives as Europe and the Mediterranean continue to reshape their supply chains. With the US currently operating as the world’s leading oil and gas producer and largest LNG exporter, Washington views the Eastern Mediterranean as a critical geographic corridor for global energy stability.

“The Eastern Mediterranean is an increasingly important region for global energy development,” Secretary Wright said, noting that the Houston-based center will leverage “industry leaders in hydrocarbon development” to benefit all member nations.

Papastavrou described the occasion as a “historic moment,” saying that “Greece, Cyprus, Israel and the United States are joining forces to deepen our strategic cooperation and enhance connectivity in the Eastern Mediterranean through the establishment of the East Med Energy Center.”

He added that EMEC would provide a permanent platform for advancing regional stability, energy security, and economic cooperation by bringing together scientific expertise, academic excellence, the private sector, technological innovation, and energy know-how.

According to Papastavrou, the 3+1 scheme has demonstrated that reliable partners sharing a common strategic vision can deliver tangible results, advance shared interests, and contribute to a safer, more prosperous and affordable energy future. While the administrative details of the center’s funding and exact rollout schedule have not yet been disclosed, the declaration establishes the formal diplomatic and academic framework required to begin joint operations.

Related: Greece Signs Landmark 20-Year LNG Deal With the US

Dimitris Liantinis was a Greek philosopher and professor who believed that ancient Greeks were so preoccupied with the idea of death that it formed the basis of their entire culture. He then disappeared very mysteriously, with some positing that he committed suicide.

Dimitris Liantinis’ early life

Dimitris Liantinis was a professor of the School of Philosophy at the University of Athens, where he taught a class in the philosophy of education and the teaching of Greek language and literature. He also authored nine books, all written in Greek and focused on philosophy and education.

His last name at birth was Nikolakakos, but he changed it to Liantinis to honor his place of birth, the village of Liantina in the prefecture of Laconia.

He completed his high school education in Laconia and, in 1966, graduated from the Department of Literature of the School of Philosophy at the University of Athens. He taught literature at secondary education level from 1968 to 1970 and from 1973 to 1975.

From 1970 to 1972, Liantinis was in Munich, Germany, learning and studying the native language. At the same time, he worked there as a teacher of classical literature at the private Greek high school Otto Geselschaft.

In 1975, he embarked on graduate studies in the School of Philosophy at the University of Athens and was appointed a teaching assistant at the Laboratory of Education. He got his PhD in 1978 with honors. The subject of his thesis was: “The presence of Hellenic spirit in the Duino elegies by Rainer Maria Rilke.”

As a professor, he gave many training seminars and lectures to teachers of secondary education level in Greece.

The Greek professor’s philosophical views

Liantinis’ ideas were strongly influenced by the philosophy of ancient Greece, as well as the ideals of the Romantic movement and the works of Friedrich Nietzsche. The professor made several references to the scientific progress of his time, particularly in the area of cosmology, and he made efforts to formulate a connection between that and the existence and nature of God.

He wrote at great length about education, and some of his work focused on what he considered to be the moral and intellectual decline of modern Greeks compared to their ancestors.

To further solidify his position, Liantinis devoted large parts of his body of work to defining exactly what the real value of ancient Greece was, as well as the actual worldview that they held. He argued against the notion that ancient Greece, although ahead of its time for most of antiquity and possibly the Middle Ages, was eventually superseded by the advancements of Renaissance Europe.

In contrast, he believed that the Greeks possessed a complete culture, a kind of super-set for all Western cultures, past and present. As an example, in his book Gemma, he argued that “the Greeks did not need psychoanalysis because they had tragedy.”

This period of intellectual magnificence was short-lived, and Liantinis wrote that “it would be a sign of honesty if the Greeks were to stop philosophizing right after Aristotle.”

He added that today, Greeks are completely unknown as “for the Europeans, we, the ‘New-Greeks,’ are but a faceless bunch, something of a Balko-Turkish Arab. We are the Orthodox with the Russian-like writing and the domes on our village houses.”

Death was also central to the professor’s work and, as he claimed, that of the ancient Greeks. He refuted the idea that ancient Greece was a culture of playful joyfulness and argued that the Greeks had instead presented us with a world of infinite melancholy, a proposition that is consistent with that of Nietzsche, whom he greatly admired.

Their philosophy was a study of death, according to Liantinis, and their conclusions were absolute and hard to accept since they saw death as a final end with no afterlife or moral rewards for the life lived on earth.

The Greek professor’s views on death

Liantinis believed that death as a topic occupied the ancients to such a degree that one could see their whole culture arising from the radical views they held on the subject.

The professor believed the ancient Greeks saw death as an unchanging cosmic law and did not associate whatever afterlife they had conceived with a system of divine punishment or reward like the Abrahamic religions. Although individual myths, such as that of Sisyphus who was condemned to eternal punishment in the realms of Hades, did exist, they were largely exceptions to the rule and never developed into a proper system of beliefs on life after death.

In one of his lectures,[5] Liantinis said Homer describes a scene where the hero, before engaging him in battle, says to his opponent, “The race of men is related to that of leaves, as we momentarily stand fresh on the tree branch, then quickly surrender to the wind and rain.” The lyric poet Pindar also questions in his works: “What are we [men] but dreams of shadows.”

Liantinis’ strange disappearance

On June 1, 1998, Liantinis disappeared, leaving a letter for his daughter, Diotima, where he revealed his decision to vanish on his own free will after lifelong consideration and preparation.

Liantinis’ disappearance evoked many speculations from the public, with some believing he had taken his own life in protest against what he saw as the lack of values in modern Greek society.

Seven years after the professor’s death, Panagiotis Nikolakakos, his cousin, showed Diotima to the crypt where her father lay in the area of the Greek mountain Taygetos. Nikolakakos had been instructed to do this by the late professor before his departure.

Several thorough forensic tests and analyses proved the skeleton in the crypt to be that of Liantinis, but the exact date and cause of his death remain unknown since no lethal substance was detected.

Despite his will stating that his bones should remain on Taygetos, he was finally buried at the cemetery of Kechries near the city of Corinth.

In his last letter to his daughter, he wrote: “My last act has the meaning of protest for the evil that we, the adults, prepare for the innocent new generations that are coming. We live our life eating their flesh. A very bad evil. My unhappiness for this crime kills me.”

Senior municipal and port officials on Santorini have launched a coordinated offensive against major international cruise lines and the Cruise Lines International Association (CLIA). Speaking to Greek Reporter, local authorities claim global operators are deliberately engineering passenger bottlenecks and spreading misinformation to bypass municipal regulations, starve local businesses, and maximize their own onshore corporate excursion profits.

Mayor Nikos Zorzos, the Mayor of Thira (Santorini), emphasized that while cruise tourism is a vital sector for the island’s economy, it must be subject to strict regulation. Following a study conducted with the University of the Aegean during his previous term, it was determined that Santorini can sustainably accommodate a maximum of 8,000 cruise visitors per day.

Though a subsequent administration abolished the resulting berth allocation system in 2019, Mayor Zorzos immediately reinstated the daily cap upon his re-election to protect the island’s straining infrastructure.

The 70-30 port split friction

The current conflict centers on where passengers are offloaded. Historically, 70% of cruise passengers disembarked at the Old Port of Fira, with the remaining 30% directed to the industrial port of Athinios. Following a seismic event last year, a Joint Ministerial Decision temporarily diverted nearly all traffic to Athinios. This year, the Municipal Port Fund reinstated the traditional 70/30 split.

“Even though this rule is backed by a prosecutor’s order, operators are actively trying to bypass Fira to redirect tourists toward Athinios and Ammoudi,” Mayor Zorzos told Greek Reporter. “Yet, the Fira market is recovering, and our cable car system has proven it can comfortably handle the regulated flows.”

Allegations of tactical “sabotage” by cruise lines on Santorini

Mayor Zorzos directly refuted recent public complaints and crowded photographs shared by CLIA, labeling them a false narrative designed to resist local flow management. According to municipal tracking, cruise ships are allegedly delaying disembarkation maliciously. Ships arriving at 7:00 AM are reportedly waiting until 10:00 AM to offload passengers all at once, leading to artificial bottlenecks at the Old Port.

“They are doing this maliciously for their own financial gain,” Zorzos alleged. “They want to force passengers into pre-booked, closed-loop corporate excursions, sometimes taking them to areas of zero cultural interest.”

The Mayor highlighted an unauthorized development in Vlychada, an environmentally sensitive area, where a cruise provider constructed a private, closed-gate tourist facility. “They created this exclusive enclave strictly for corporate profit, directly at the expense of Santorini’s local economy,” Zorzos told Greek Reporter.

Port Fund President slams “guided ghetto tourism”

Georgios Nomikos, President of the Santorini Port Fund, reiterated that while the island supports the cruise industry, the economic benefits must extend to the local ecosystem rather than a select few corporate entities.

Nomikos explained that when cruise lines utilize the industrial Athinios port, passengers are loaded directly onto proprietary tour buses, leaving Fira, the island’s capital and home to over six hundred local businesses, completely bypassed.

To debunk claims that the Fira port is overburdened, Nomikos provided a mathematical breakdown based on a standard 1,000-passenger ship. Under the 70-30 rule, 300 passengers are immediately allocated to the Athinios port. Of the remaining 700 passengers assigned to the Fira berth, roughly 10% to 15% (around 100 people) choose to stay onboard. Furthermore, approximately 300 passengers are transferred immediately by tenders to Ammoudi, and another 100 embark on Caldera catamaran tours or other external excursions.

Consequently, Nomikos points out that only about 200 to 300 passengers—or roughly 30% to 40% of the ship’s total capacity—actually ascend into Fira at any given time. “When CLIA publishes photos of overcrowded docks, they are being deceptive,” Nomikos told Greek Reporter. “They coordinate their tender boats to drop off hundreds of people simultaneously to create a false narrative of chaos. They won’t tell you that half those people are immediately routed away to other excursions.”

Cable car operators confirm infrastructure capability, cite scheduling manipulation

Artemis Kafouros, President of the Loula & Evangelos Nomikos Foundation, which operates the island’s cable car, confirmed that substantial upgrades have been made to ensure a seamless visitor experience. The upper station can now accommodate six hundred people per hour, and the lower station holds three hundred, with both featuring fully shaded, climate-controlled waiting areas.

However, Kafouros provided an eyewitness account from this week supporting claims of deliberate scheduling manipulation by the cruise lines. “Just recently, there were three cruise ships anchored. Two arrived at 7:00 AM. Inexplicably, until 9:30 AM, the Old Port was completely deserted—they did not disembark a single soul. Then, the moment the third ship arrived at 10:00 AM, all three vessels began discharging passengers simultaneously.”

According to Kafouros, this proves an intent to manufacture long queues to justify abandoning Fira. The ultimate goal, he claims, is to route ships back to Athinios to sell proprietary shore excursions that benefit entrenched corporate interests. Local authorities conclude that if cruise lines cooperate honestly with local tender schedules and municipal regulations, visitor flows would remain completely smooth.

Officials are calling on the industry to support the island’s long-term sustainability rather than prioritizing short-term corporate greed.

Related: How Geopolitics and New Fees are Reshaping Cruise Tourism on Santorini, Mykonos

If there is a song that will dominate the Greek charts this summer, it is probably “Ki Allo” (And More) by newcomer Danai, (Danai Dede) which has completely stormed social media over the past few weeks.

If you have spent any time scrolling through TikTok or Reels lately, your algorithm has likely introduced you to its hypnotic pop hook. The infectious track has triggered an explosion of user-generated content, with thousands of creators using the audio for transitions, beach-day aesthetics, and lip-syncs. Almost overnight, Danai has delivered the textbook definition of a modern, internet-era breakthrough, proving that the route to a summer smash now runs directly through short-form video.

Danai’s “Ki Allo”: The blueprint of the summer juggernaut

While “Ki Allo” is her definitive solo breakout moment, Danai Dede, born on Rhodes, but now living in Athens,  is no stranger to the formula for a hit. She first caught the public’s attention as the standout female vocal feature on Saske’s double-platinum hit “Aurio”, which dominated radio airwaves and beach bars. She followed that up with her solo track “Kalokairi”, proving her innate knack for capturing the effortless, sun-drenched nostalgia that listeners crave.

With “Ki Allo,” she has struck gold once again. The track’s distinctive, unpretentious vocals have become a favorite tool for creators, driving massive organic engagement. This social footprint has converted directly into commercial success, sending “Ki Allo” skyrocketing up digital streaming charts and inspiring a wave of early club remixes.

@konsta601

Need this song #danae #kiallo #greekmusic #greece #greek

♬ original sound – Danae

Why “Ki Allo” Greek summer season

Unlike traditional, heavily manufactured pop anthems, Danai’s style is indie-pop leaning, cool, and effortless. She performs with a raw, natural delivery that feels deeply relatable to Gen-Z listeners.

By blending modern urban pop sensibilities with a laid-back, addictive rhythm, “Ki Allo” delivers the exact type of replay value required to dominate long road trips, beach clubs, and warm summer nights. As the season kicks into high gear across Greece, Danai’s viral hit is officially the track to beat.

@vaspapad

Και μετά φαγητό σε κάποιο ταβερνάκι #summer #greeksummer #greece #greekisland #tamning

♬ Ki Allo – Danae

For the first time in ten years, STASY, the state-owned company that manages the Athens metro system, has rejected a request by Athens Pride to display promotional posters across the capital’s underground transit network. The sudden decision has triggered a sharp response from the festival’s organizers, who accuse the transit authority of intentionally reducing LGBTQ+ visibility.

The controversy comes just ahead of Athens Pride 2026, which is scheduled to take place on Saturday, June 13 at Syntagma Square.

Pride organizers allege unjustified sidelining by Athens Metro

According to a public complaint issued by Athens Pride, the organization followed all standard legal and administrative procedures to secure the advertising slots. For the past decade, having their campaigns displayed in metro stations was viewed by organizers as a vital achievement in reclaiming public space and promoting inclusivity.

This year, however, organizers claim their application was summarily rejected without any formal justification. Furthermore, Athens Pride noted that they were only notified of the refusal a single day before the scheduled launch of the campaign. In an emphatically worded statement, the festival’s organizers argued that the move carries significant political weight given the current social climate:

“At a time when hate speech, intolerance, and violence against our community are on the rise, decisions that restrict our visibility in the city are not neutral. They amount to a clear political stance—one that pushes us further into invisibility.”

STASY sites “prior commercial commitments”

Responding to the mounting criticism, STASY issued a statement to clarify its position and deny any political motives behind the move. The transit authority confirmed that it had proudly hosted Athens Pride campaigns for the consecutive past nine years but stated that a scheduling bottleneck made it impossible this year.

According to STASY, the advertising spaces throughout the metro network were already fully booked due to pre-existing corporate and commercial obligations during this specific timeframe.

“This year, due to existing commercial and advertising commitments for the specific period, it was not possible to host the campaign,” the company stated officially. Seeking to de-escalate the tension, STASY added that it “remains at the disposal of the organizers to explore possibilities for future cooperation.”

Despite the lack of promotional presence on the city’s transit network, organizers emphasize that the Athens Pride parade and events will go commence as planned at the heart of the capital this weekend.

Related: Greece on the Rainbow Map: Where it Stands on LGBTQ+ Rights

Greece has consolidated its status as one of the safest and most stable countries globally, climbing to 53rd place in the 2026 Global Peace Index (GPI). Moving up two places from last year’s ranking, Greece is officially categorized as one of the world’s “highly peaceful countries.”

Amid shifting geopolitical dynamics and rising international tensions, Greece’s progress reflects significant internal security, low violent crime rates, and societal stability, making it a standout performer in Southeast Europe and the broader Mediterranean region. Globally, the 2026 report marks a historic record for Iceland, which has maintained its position as the world’s safest country for nineteen consecutive years.

The comprehensive index, developed by the Institute for Economics & Peace (IEP), evaluates 163 independent states and territories based on societal safety, domestic or international conflict, and the degree of militarization.

The analysis of Greece’s standing and the global top-tier rankings for 2026 are as follows:

• Societal safety: Low rates of violent crime and a generally peaceful daily environment
• Political stability: Consistent institutional reliability compared to global fluctuations
• Tourism security: Maintained high-security standards across major mainland cities and the islands, crucial for its massive tourism sector

The Top 10 Safest Countries in the World (2026)

The 2026 rankings show Europe continuing to dominate the safety index, alongside key nations in Asia and Oceania:

1. Iceland – Unbeatable 19-year streak; near-zero violent crime, high social cohesion

2. Ireland- Exceptional political stability and military neutrality

3. Austria- Strong social welfare infrastructure and low domestic conflict

4. New Zealand – Top performer in the Asia-Pacific region; excellent societal safety

5. Singapore – Ranked as Asia’s safest nation with ultra-low crime and efficient law enforcement

6. Switzerland – Legendary neutrality, economic security, and low crime rates

7. Denmark – High trust in government, strong economy, and social equality

8. Portugal – Consistently peaceful, making it a top European expat and retirement haven

9. Japan – Renowned for societal discipline, low crime, and internal stability

10. Slovenia – Excellent environmental safety, low crime, and high community trust

Hundreds of diaspora academics are calling on Amazon Kindle Direct Publishing (KDP) to reverse its exclusion of the Greek language. In an open letter, hundreds of professors, academics, authors, educators, researchers, publishers, and members of the global intellectual community expressed their deep concern. They urged Amazon to “reconsider its current policy and demonstrate leadership in protecting linguistic and cultural diversity in the digital age.”

The signatories brought together by the International Hellenic Association (IHA), point out that Amazon ironically derives its name from Greek mythology and language. They emphasize that “the exclusion of Greek—one of the foundational languages of global intellectual history—is not merely a technical omission, but a cultural loss whose consequences extend far beyond the Greek-speaking community itself.”

Why the Greek language should be restored by Amazon’s Kindle

The letter, bearing the signatures primarily of Greek diaspora academics mobilized by the IHA, highlights several critical points regarding Amazon KDP, a self-publishing platform allowing authors to distribute digital and print books globally:

• A striking contradiction: Amazon KDP currently supports publishing in numerous regional and minority languages with significantly fewer speakers than Greek (e.g., Cornish, Manx, North Frisian, Romansh, Corsican). Meanwhile, Greek, a language spoken by an estimated 13 to 15 million people worldwide, remains excluded. Therefore, this policy cannot be justified by commercial or demographic metrics alone.
• A continuous legacy: Greek occupies a unique position in human history. With over 3,400 years of uninterrupted written tradition, it is one of the world’s oldest living languages. It is the language of Homer, Plato, Aristotle, Hippocrates, Archimedes, and the New Testament—the very bedrock of philosophy, democracy, medicine, mathematics, political thought, theology, literature, and the sciences.
• A living vessel of values: Greek is not just a historical relic. It is a vibrant language and a living intellectual tradition. For millennia, it has served as the matrix for human-centric values. Words such as democracy, philanthropy, politics, ethics, dialogue, philosophy, history, and theory are not just linguistic artifacts but represent monumental achievements of human civilization.
• The language of democratic principles: Greek articulates the foundations of civic life with unparalleled precision. Terms like demokratia (democracy), isegoria (equal right to speak), isonomia (equality before the law), and isopoliteia (equal civic rights) embody the principles of citizen participation and political inclusion. These concepts carry a specific original context that remains fundamentally untranslatable, serving as cornerstone concepts for modern societies.
• A language of moral resistance: Hellenic literature and thought gifted humanity a vocabulary of moral resistance against arbitrary power. In Aeschylus’s Prometheus Bound, the concept of philanthropos tropos (the philanthropic way) stands in defiance of tyranny, presenting the love for humanity as a moral and political choice. This legacy remains deeply relevant in the digital era, wherein access to language also equates to access to memory, education, and cultural dignity.

Greek Language Day

Consequently, Greek is far more than a tool for communication or commerce; it is a treasury of wisdom, virtue, and beauty. Its global significance has been internationally recognized by UNESCO, which officially declared February 9th as World Greek Language Day, honoring its timeless contribution to global civilization.

Excluding Greek-language publishing from one of the world’s most influential digital platforms creates artificial barriers for Greek-speaking authors, educators, students, and publishers worldwide. Simultaneously, it undermines the broader principle of linguistic diversity in the global digital landscape.

For years, Greek authors and publishers have relied on Amazon for the international distribution of literature, academic research, and educational materials. In turn, Greek consumers have consistently supported Amazon’s products and services throughout every stage of its technological evolution, the open letter by Greek academics says.

 

The ancient Greeks, renowned for their cultural and intellectual achievements, interacted with numerous neighboring cultures that influenced and enriched their own civilization. Understanding these lesser-known cultures provides valuable insights into the complex web of interactions that shaped the ancient world, making this topic still relevant today.

As one of the most popularly studied civilizations of antiquity, the ancient Greeks tend to overshadow many of the neighboring cultures they interacted with.

However, the Greeks shared the ancient world with a myriad of other interesting cultures and civilizations, some of which are severely underappreciated in mainstream historical discourse.

In this article, we’ll be skipping over the other “heavyweights” of the ancient world, such as the Romans, Egyptians, Persians, and Phoenicians to focus on some of the lesser-known cultures the Greeks were familiar with to various extents.

What did the ancient Greeks think of neighboring cultures?

The term “barbarian” likely finds its roots in the Sumerian word “barbar,” which meant “foreigner.” In Greek, it served as both a loan word and an onomatopoeic representation, mimicking the unintelligible babbling sounds that the Greeks associated with foreigners speaking their languages.

Originally, “barbaroi” served as a neutral, collective name for all non-Greeks, without inherently negative connotations. However, over time, the term acquired a negative meaning, reflecting the prevailing Greek perception of non-Greeks as uncivilized or inferior.

As noted by the academic Stavros Moutsios,  “This political designation of the barbarians, however, did not entail lack of acknowledgment nor of admiration of their achievements.” Indeed, the ancient Greeks often displayed a great deal of curiosity toward neighboring cultures and civilizations.

A good example of this was the practice of religious syncretism, whereby the Greeks would merge the gods of their pantheon with similar foreign deities. For example, the Graeco-Egyptian god Serapis possessed a combination of the Egyptian deities Osiris and Apis with the Greek deities Hades and Demeter.

Naturally, the perceptions of the Greeks toward other cultures varied a great deal. Often, our modern preconceptions of ancient peoples are shaped by the surviving literary sources written by ancient Greek authors about neighboring peoples who were themselves not literate.

The Scythians

The Scythians were one of the most enigmatic peoples of antiquity, famous for their mastery over horses. To call the Scythians “neighbors” of the ancient Greeks is somewhat of a misnomer since the Scythians were nomads and had no fixed borders, but the Greeks had fairly frequent contact with them through trade and war.

The Scythians were an Eastern Ianic people who inhabited the region north of the Black Sea, in present-day Ukraine, southern Russia, Kazakhstan, and parts of Central Asia, from around the 9th century BC to the 4th century AD.

Our main source on the perceptions of the ancient Greeks regarding the Scythians is the accounts of the historian Herodotus of Halicarnassus and later Greek writers. Incidentally, Herodotus, the”Father of History”, is also our main literary source on the Scythians generally.

According to Herodotus, the arrival of the Scythians led to conflict among the Cimmerians, with the royal tribe wanting to defend their lands and the rest of the population seeking to flee. Another account stated that the Scythians chased the Cimmerians out of their territory, forcing them to migrate south into West Asia.

As time passed, the image of the Scythians in Athens became the quintessential stereotype used for non-Greeks, and they were associated with drunkenness due to Greeks’ caricatural representation of foreigners as unmoderated drinkers.

Later Greek literature transformed the Scythian prince Anacharsis into a legendary figure representing “Barbarian wisdom.” He became one of the Seven Sages of Greece and an ideal “man of nature” or “noble savage” figure. Ephorus of Cyme, a 4th-century BC historian, idealized the Scythians as “invincible” people, creating a fictitious account of a legendary Scythian king named Idanthyrsos who defeated the legendary pharaoh Sesostris and ruled all of Asia. This perception of the Scythians as a powerful and wise people became a tradition in Greek literature.

The Scythians were also included in Greek mythology, with mythical Scythian characters appearing in stories. Herodotus of Heraclea, for instance, portrayed Teutarus, a mythical Scythian, as a herdsman who served Amphitryon and taught archery to Heracles. Additionally, the Titan Prometheus was described as a Scythian king, and his son Deucalion was also linked to the Scythians in Greek myths.

The Thracians

The Thracians were a group of Indo-European-speaking people who inhabited significant portions of Southeast Europe during ancient history. They mainly resided in regions that now correspond to modern-day Bulgaria, Romania, and northern Greece. However, Thracian settlements were not confined solely to Southeast Europe; they also extended to north-western Anatolia (Asia Minor) in what is present-day Turkey.

The Greeks and Romans described Thracian culture as tribal, and they remained largely disunited until the establishment of the Odrysian kingdom. The Odrysian Kingdom was a state union of over 40 Thracian tribes and 22 kingdoms that flourished from the 5th century BC to the 1st century AD. It encompassed mainly present-day Bulgaria, with extensions into parts of Southeastern Romania (Northern Dobruja), Northern Greece, and modern-day European Turkey.

By the fifth century BC, Herodotus referred to the Thracians as the second-most numerous people in the known world after the Indians and potentially the most powerful, had it not been for their lack of unity. The Thracians were generally not known for constructing cities, and Seuthopolis was their sole polis.

The Greeks frequently fought with the Thracians but also admired them for their martial prowess and hired them as mercenaries. Both Alexander the Great and his father Philip II fought on the Thracians on various occasions.

The Thracian ruler Kersebleptes was Philip’s most consequential Thracian enemy. Over a series of campaigns from 356 to 340 BC, Philip II succeeded in bringing Kersebleptes under his control as a tributary vassal, and in the process, he conquered a substantial portion of Thrace. Alexander again successfully fought the Thracians – among the other peoples – during the Balkan Campaign of 335 BC.

The Phrygians

The Phrygians were an ancient Indo-European-speaking people who resided in central-western Anatolia. Ancient Greek authors used “Phrygian” as a broad term to refer to a diverse ethnocultural grouping situated mainly in the central regions of Anatolia, rather than denoting a single “tribe” or “people.”

The ethnolinguistic homogeneity of the Phrygians is subject to debate. According to Herodotus, the Phrygians were originally dwelling in the southern Balkans under the name of Bryges (Briges), but they later changed their name to Phryges after migrating to Anatolia through the Hellespont.

While numerous historians purport the theory of a Phrygian migration from Europe to Asia Minor around 1200 BC, Anatolian archaeologists have largely dismissed this notion. Instead, it has been proposed that the Phrygian migration to Asia Minor, which Greek sources indicate took place shortly after the Trojan War, actually occurred much earlier and in multiple stages.

The Greeks and Phrygians had significant cultural connections, particularly in the realm of music. The earliest traditions of ancient Greek music were partly influenced by Phrygian music, which was transmitted through the Greek colonies in Anatolia. The Phrygian mode, known as the warlike mode in ancient Greek music, was one of the musical elements borrowed from the Phrygians.

The Phrygian king, Midas, renowned for his “golden touch,” was said to have been tutored in music by the legendary Orpheus himself, according to mythological accounts. Moreover, the aulos, a reed instrument with two pipes, was another musical invention attributed to Phrygia and subsequently embraced by the Greeks.

In classical Greek iconography, Paris, a Trojan prince famous for abducting Helen in the Iliad, is depicted as non-Greek by wearing a Phrygian cap. This distinct headgear was also worn by Mithras and has persisted in modern imagery as the “Liberty cap” of the American and French revolutionaries, symbolizing freedom and rebellion. More amusingly, the Smurfs also wear the Phrygian cap.

The Importance of Cultural Exchange in the Ancient World

In the context of increasing globalization, examining how ancient cultures, like the Greeks and their neighbors, interacted and exchanged ideas is crucial. These exchanges facilitated the spread of technology, religious practices, and art forms, which had a profound impact on the development of Western civilization.

1. Technological Exchange: The Greeks adopted various technologies from their neighbors, such as the alphabet from the Phoenicians, which became the basis for the Greek writing system. This exchange was pivotal in the development of Greek literature and philosophy.
2. Religious Syncretism: Religious practices were often blended, as seen in the fusion of Greek and Egyptian deities into figures like Serapis, symbolizing a blending of beliefs that enriched both cultures.
3. Artistic Influences: Greek art, especially in pottery and sculpture, shows influences from Thracian, Scythian, and Phrygian styles, highlighting how these cultures contributed to what we now consider classical Greek art.

Diomedes was a distinct Greek hero whose story in Homer’s Iliad is marked by his battle skills, courage, intelligence, and aid from the gods, as well as his association with horses of divine ancestry. However, he is often overshadowed by legendary figures such as Achilles and Odysseus in accounts of the Trojan War. Nevertheless, Diomedes, the king of Argos, remains a central figure in Homeric tradition, particularly within the Iliad itself.

In Craig Russell’s paper, “Diomedes’ Magical Horses,” the scholar explores the Greek hero’s extraordinary relationship with horses, especially those believed to possess exceptional ancestry. This is an often overlooked aspect of the Greek hero’s identity. Drawing on mythological sources, Russell demonstrates that Diomedes’ horses are not merely possessions or instruments of war but symbols of heroic excellence, divine favor, and aristocratic status. Their significance reveals key aspects of Greek heroic culture and highlights the close connection between humans, animals, and the gods.

In Greek mythology, horses frequently symbolize nobility, power, and divine intervention. Greek heroes and kings are often associated with divine horses that distinguish them from ordinary warriors. Russell argues that Diomedes’ own horses belong within this tradition. According to Homeric accounts, the ones ridden by Diomedes during the Trojan War were descended from immortal steeds originally given by Zeus to the Trojan Prince Tros. Through a long genealogical chain, these remarkable horses eventually came into the possession of Diomedes, the Argive Greek hero. Their lineage connected them to the divine realm and elevated their status beyond that of ordinary warhorses.

The Greek hero Diomedes and his divine horses as a unified team

The divine ancestry of Diomedes’ horses is particularly significant because Greek mythology frequently draws on genealogy to establish authority and prestige. Just as heroes traced their lineage to gods and legendary ancestors, animals associated with heroes could also possess sacred origins. Russell emphasizes that the horses’ connection to Zeus reflects the broader Greek belief that excellence often derives from divine favor. By possessing such animals, Diomedes demonstrates not only wealth and military strength but also a special relationship with the gods. The horses become visible markers of his status.

Russell further notes that Diomedes’ horses are closely linked to his success on the battlefield. In the Iliad, mobility and speed are essential components of warfare. Chariots allowed warriors to move quickly across the battlefield, pursue enemies, and withdraw from danger. The quality of a hero’s horses could therefore determine military effectiveness. Diomedes’ steeds are repeatedly described as powerful, swift, and reliable, characteristics that mirror the hero’s own virtues. Their performance contributes directly to his battlefield achievements, reinforcing the idea that the hero and his horses function as a unified team.

The connection between Diomedes and his horses also reflects the broader theme of the relationship between humans and animals within Greek epic literature. Unlike modern perspectives that often separate humanity from nature, Greek mythology frequently portrays animals as intelligent companions capable of sharing in heroic destinies. Russell argues that Diomedes’ horses should be understood within this context. They are not passive creatures but active participants in the hero’s adventures. Their divine heritage grants them an elevated status, and their loyalty reflects the mutual dependence between warrior and steed.

Horses as symbols of status and power

An important aspect of Russell’s analysis involves comparison with other famous horses in Greek mythology, most notably the immortal horses Xanthus and Balius, owned by Achilles. Like Diomedes’ horses, these animals possess divine ancestry and extraordinary abilities. The comparison reveals a recurring pattern in heroic narratives: remarkable Greek heroes are often accompanied by exceptional animals whose qualities complement their masters. However, Russell suggests that Diomedes’ horses have received far less scholarly attention despite their comparable significance. This neglect may stem from the greater fame of Achilles, whose dramatic story dominates much of the Homeric tradition.

The symbolic importance of horses extends beyond warfare. In Ancient Greek society, horse ownership was associated with aristocratic status and political power. Maintaining horses required substantial wealth, making them markers of elite identity. Russell highlights this social dimension in his discussion of Diomedes. As a king and military leader, the Greek hero embodies the values of the warrior aristocracy. His possession of magnificent horses reinforces his position within the social hierarchy and affirms his legitimacy as a ruler. Thus, the horses function not only as military companions but also as indicators of social prestige.

Another key theme in Russell’s essay is the relationship between divine gifts and human responsibility. Greek mythology often portrays gifts from the gods as both blessings and challenges. Heroes who receive divine assistance must prove themselves worthy of it through courage, wisdom, and self-discipline. Diomedes’ horses exemplify this principle. Their divine lineage grants him advantages, but those become meaningful only through Diomedes’ own skill and character. Russell’s interpretation underscores the central Greek idea that excellence results from the combination of divine favor and human achievement.

Athena’s intervention in the Trojan War

The role of the goddess Athena further strengthens this interpretation. Among all the Olympian deities, Athena is the divine patron most closely associated with Diomedes. During the Trojan War, she grants him extraordinary strength and clarity of vision, enabling him to confront even gods, such as Ares, the god of war, on the battlefield. Russell suggests that Diomedes’ horses complement this broader pattern of supernatural support. Together, Athena’s guidance and the horses’ divine ancestry create an image of a Greek hero uniquely favored by divine powers. Yet, Diomedes never relies solely on these advantages; his personal bravery remains essential to his success.

Russell also highlights the narrative function of the horses within epic storytelling. In oral tradition, recurring symbols help audiences recognize and remember key figures. The mention of Diomedes’ horses serves as such a marker, reinforcing his heroic stature. Whenever they appear, listeners are reminded of his exceptional qualities and distinguished lineage. This symbolic role contributes to the enduring significance of the horses within the mythological tradition.

Furthermore, the story of Diomedes’ horses illustrates the interconnected nature of Greek mythology. Their lineage links different generations, kingdoms, and legendary figures. Such connections reflect a characteristic feature of Greek myth in which individual stories rarely exist in isolation. Instead, heroes, gods, and extraordinary creatures form part of a vast narrative network. Russell demonstrates that tracing the history of Diomedes’ horses reveals broader patterns of inheritance, divine intervention, and heroic identity that extend far beyond a single tale.

According to Russell, Diomedes’ horses are far more than simple war animals. Their divine ancestry, battlefield importance, symbolic value, and connection to aristocratic culture make them essential to the Greek hero’s identity. They embody Greek ideals of excellence, divine favor, and noble status while highlighting the close relationship between humans, animals, and the gods.