Gorgo: Sparta’s Woman of Autonomy, Authority, and Agency

Claims that Herodotus reveals himself as a proto-biographer, let alone as a proto-feminist, are not yet widely accepted. To advance these claims, I have selected one remarkable woman from one side of the Greco-Persian Wars whose activities are recounted in his Histories. Critically it is to a near contemporary, Heraclitus, to whom we attribute the maxim êthos anthropôi daimôn (ἦθος ἀνθρώπῳ δαίμων) —character is human destiny. It is the truth of this maxim—which implies effective human agency—that makes Herodotus’ creation of historical narrative even possible. Herodotus is often read for his vignettes, which, without advancing the narrative, color-in the character of the individuals he depicts in his Histories. No matter, if these fall short of the cradle to grave accounts given by Plutarch, by hop-scotching through the nine books, we can assemble a partially continuous narrative, and thus through their exploits, gauge their character, permitting us to attribute both credit and moral responsibility. Arguably this implied causation demonstrates that Herodotus’ writings include much that amounts to proto-biography and in several instances—one of which is given here—proto-feminism.

Ruling Grain-Rich Sicily

This chapter examines the articulation and political valences of Sicilian regional identity. Although Sicily as a region was defined according to geographical criteria, namely, the boundaries of the island, a subjective sense of Sicilian-ness developed that relied in part on two goddesses, Demeter and Kore (or Persephone). Myths described them as patrons of the whole island, making Sicily the location of key events in their biographies, and their cults were widespread there, including among non-Greeks. Sicilian leaders and tyrants from the Deinomenids onward used the two goddesses to create legitimacy for themselves. Moreover, a second criterion also contributed to Sicilian identity: a sense of contrast with Greeks of the mainland, especially Athens, beginning around the time of the Persian Wars and culminating with Athens’s Sicilian Expeditions. By excluding mainland Greeks and possibly including non-Greeks on the island, Sicilian identity cut across familiar ethnic categories.

Հայերի էթնիկ զտումների և ցեղասպանական քաղաքականության իրագործման փուլերն Արևելյան Այսրկովկասում (XI-XX դդ․) (Մաս Բ)

The aim of the article is to present the motives and implementation stages of ethnic cleansing and genocidal policy perpetrated towards the indigenous Armenian population during the 11th-20th centuries in the Eastern Cis-Caucasus – in the territory stretching from the Kur Valley to the Apsheron Peninsula, on the basis of various primary sources (archival documents, statistical materials, periodical press, theme related literature). The work is written by a combined examination of facts, applying the principles of historical investigation and historical-comparative analysis. The level of reliability and validity of the sources through their comprehensive study have been verified. Through the combination of facts the following phases of the history of the main issue are presented: the policy of ethnic cleansing and genocide of Armenians in the Eastern Cis-Caucasus were still implemented in the 11th-18th centuries when the region regularly appeared under the invasions and dominion of various conquering nomadic tribes (Turk-Seljuks, Mongol-Tatars, Tamerlane, nomadic Turkmen tribes of Kara-Koyunlu and Ak-Koyunlu, Kizilbash invasions followed by the Turkish-Persian wars, Sunni Lezgins, invasions of Nader Shah and Agha Mohammad Khan). As a result, some part of the Armenian population was deported and left native lands or forcedly accepted the Muslim religion of the conquerers. The next phase of ethnic cleansing and atrocities was the period of the Armenian-Tatar clashes (1905-1906). Later, the policy of ethnic cleansing and genocide was implemented at state level already during the Musavat regime of the artificial “Azerbaijan” formation (1918-1920), and finally during the Soviet regime (1920-1990). The article substantiates the fact that the indigenous Armenian population of the region was subjected to ethnic cleansing and genocide in its cradle, just as the Young Turks carried out the extermination of the Western Armenians in 1915-1916 in Western Armenia. Therefore, this policy should be described as a continuation and an integral part of the Genocide of Armenians, as the Armenian Genocide with its geographical coverage (from Cilicia to Baku), was a consequence of the implementation of a comprehensive pan-Turkic program. There are numerous references to the issue in the historical literature, though the comprehensive study of ethnic cleansing and genocidal policies of Armenians in the Eastern Cis-Caucasus – in the territory stretching from the Kur Valley to the Apsheron Peninsula, has not been the subject of a separate study.

Alexander of Macedon: An Early Biography

Claims that Herodotus reveals himself as a proto-biographer are not yet widely accepted. To advance this claim, I have selected one man, Alexander I, who finds himself and his kingdom caught in the middle of the Greco-Persian Wars and whose activities are recounted in the Histories. It is to a near contemporary, Heraclitus, to whom we attribute the maxim—character is human destiny. It is the truth of this maxim—which implies effective human agency—that makes Herodotus’ creation of historical narrative possible. He is often read for his off-topic vignettes, which colour-in the character of the individuals depicted without necessarily advancing his narrative. But by hop scotching through five of the nine books of the Histories, we can assemble a largely continuous narrative for this remarkable individual. This narrative permits us to attribute both credit and moral responsibility for his actions. Arguably, this implied causation demonstrates that Herodotus’ writings include much that amounts to proto-biography.

Ancient Thebes

The principal city of Boiotia, Thebes exerted influence and at times control over the great expanse of Central Greece, from the South Euboean Gulf at east to the Gulf of Corinth at west. Lying north of the massif of Parnes (and its most famous spur, Cithaeron), Thebes bestrides the western reaches of a low mountain range running east toward Tanagra and governs access to the flatlands along the Asopus river to the south, to the plains stretching north and east toward Helicon and the Copais (the Teneric plain), and to the level expanses extending west toward the sea south of the Messapion-Ptoon line (the Aonian plain). Thebes itself sits on a dense cluster of hills. One such hill, the Cadmea, is the age-old acropolis. The river Dirce runs just west of the Cadmea. Two rivers lie east: the Strophia (or Chrysoroas), which runs immediately next to the Cadmea, and, further east, the Ismenos. Thebes has a grand mythic history. Founded by the Phoenician Cadmus (in one tradition) while in search of his sister, Europa, the city is the birthplace of two sons of Zeus, Dionysus and Heracles, and an imposing mortal line which includes Oedipus. Impressive Bronze Age remains have long lent intrigue to these traditions. Thebes had regional and extra-regional aspirations by the 6th century, with mythic, epigraphic, and historical references indicating rivalry with neighboring Boiotian communities as well as Athens and Thessaly. Famous for medizing during the Persian Wars, Thebes likely acted within a Boiotian collective by the middle of the 5th century. Thebans joined the Peloponnesian cause in the Peloponnesian War but thereafter came into running conflict with Sparta. The city expelled an imposed Spartan garrison in 379, and the leaders Epaminondas and Pelopidas brought forth a period of expansive Theban hegemony after Leuctra (371). Following the shared defeat at Chaeronea in 338—where Thebes’ renowned Sacred Band came to ruin—the city endured a Macedonian garrison. Destroyed by Alexander in 335 for rebellion, Thebes was rebuilt in the time of Cassander (316). The city functioned as a member of a Boiotian collective subsequently, but Sulla stripped its territory in 86 for Thebes’ backing of Mithridates. Thebes sank to relative insignificance thereafter and did not rise to prominence again until Byzantine times. A prosperous international city after Justinian and into the Middle Ages, Thebes’ importance receded under Ottoman domination.