Dr. Roel Konijnendijk

we get Persianisms entering into Athenian culture. So we should think of these as kind of like the chinoiserie that entered into Europe in the 17th and 18th century. So elite Athenians were collecting Persian goods. So we find very, very stylish Persian-formed tableware, for instance, drinking cups, bowls, jugs.

we get Persianisms entering into Athenian culture. So we should think of these as kind of like the chinoiserie that entered into Europe in the 17th and 18th century. So elite Athenians were collecting Persian goods. So we find very, very stylish Persian-formed tableware, for instance, drinking cups, bowls, jugs.

we get Persianisms entering into Athenian culture. So we should think of these as kind of like the chinoiserie that entered into Europe in the 17th and 18th century. So elite Athenians were collecting Persian goods. So we find very, very stylish Persian-formed tableware, for instance, drinking cups, bowls, jugs.

But also from this same period, we start to see Athenian potters emulating those precious silver metal tableware in clay as well. So there's a vogue for Persian things. So, you know, we should never think of the world in bipartisan terms as at war or at peace. there's always elements of the both swirling around, you know.

But also from this same period, we start to see Athenian potters emulating those precious silver metal tableware in clay as well. So there's a vogue for Persian things. So, you know, we should never think of the world in bipartisan terms as at war or at peace. there's always elements of the both swirling around, you know.

But also from this same period, we start to see Athenian potters emulating those precious silver metal tableware in clay as well. So there's a vogue for Persian things. So, you know, we should never think of the world in bipartisan terms as at war or at peace. there's always elements of the both swirling around, you know.

And now Greece is very much within the orbit of the huge cultural sphere that is Persia. And to show that you were anybody in Athens, you wanted Persian things too. So that trade that Raoul talks about is certainly very apparent in the wealthy houses of Athens and permeating now down into lower echelons of Athenian society as well.

And now Greece is very much within the orbit of the huge cultural sphere that is Persia. And to show that you were anybody in Athens, you wanted Persian things too. So that trade that Raoul talks about is certainly very apparent in the wealthy houses of Athens and permeating now down into lower echelons of Athenian society as well.

And now Greece is very much within the orbit of the huge cultural sphere that is Persia. And to show that you were anybody in Athens, you wanted Persian things too. So that trade that Raoul talks about is certainly very apparent in the wealthy houses of Athens and permeating now down into lower echelons of Athenian society as well.

That's precisely right, he does have. It's not the first thing on his agenda. Having put down Greece, he has to turn his attention to Babylon too, because at the changeover succession, of course, Babylon always is an issue for him. So he has to go and stabilize Babylon first. Now, of course, again, we don't have the Persian version of these accounts, okay?

That's precisely right, he does have. It's not the first thing on his agenda. Having put down Greece, he has to turn his attention to Babylon too, because at the changeover succession, of course, Babylon always is an issue for him. So he has to go and stabilize Babylon first. Now, of course, again, we don't have the Persian version of these accounts, okay?

That's precisely right, he does have. It's not the first thing on his agenda. Having put down Greece, he has to turn his attention to Babylon too, because at the changeover succession, of course, Babylon always is an issue for him. So he has to go and stabilize Babylon first. Now, of course, again, we don't have the Persian version of these accounts, okay?

But if you look at some of Xerxes' tribute lists... from Persepolis and from Susa, you'll see that the Jauner are listed as part of his empire already. So like, as far as he's concerned, they were never out of it. And who are the Jauner, just to remind us, who are the Jauner again? It's the kind of all-inclusive Persian word for Greeks, of Greeks of all sorts of people. So they're there.

But if you look at some of Xerxes' tribute lists... from Persepolis and from Susa, you'll see that the Jauner are listed as part of his empire already. So like, as far as he's concerned, they were never out of it. And who are the Jauner, just to remind us, who are the Jauner again? It's the kind of all-inclusive Persian word for Greeks, of Greeks of all sorts of people. So they're there.

But if you look at some of Xerxes' tribute lists... from Persepolis and from Susa, you'll see that the Jauner are listed as part of his empire already. So like, as far as he's concerned, they were never out of it. And who are the Jauner, just to remind us, who are the Jauner again? It's the kind of all-inclusive Persian word for Greeks, of Greeks of all sorts of people. So they're there.

They're next to the Egyptians and the Parthians and the Ethiopians. The Yauna are there. So as far as Xerxes is concerned, well, they've never gone anywhere. So it's hard to say from Xerxes' point of view when or why he decided to turn his attention to Greece. For that, I think we have to go back to the Greek sources.

They're next to the Egyptians and the Parthians and the Ethiopians. The Yauna are there. So as far as Xerxes is concerned, well, they've never gone anywhere. So it's hard to say from Xerxes' point of view when or why he decided to turn his attention to Greece. For that, I think we have to go back to the Greek sources.

They're next to the Egyptians and the Parthians and the Ethiopians. The Yauna are there. So as far as Xerxes is concerned, well, they've never gone anywhere. So it's hard to say from Xerxes' point of view when or why he decided to turn his attention to Greece. For that, I think we have to go back to the Greek sources.

And of course, it's worth reflecting as well that... This is all make-believe, of course, on the part of Herodotus. He was not in the conference room, nor any other Greek was there. And this is a typical Herodotian motif of inserting himself as the narrator into these closed council meetings so that he can hear the deliberation. But of course, it's all scripted by him.

And of course, it's worth reflecting as well that... This is all make-believe, of course, on the part of Herodotus. He was not in the conference room, nor any other Greek was there. And this is a typical Herodotian motif of inserting himself as the narrator into these closed council meetings so that he can hear the deliberation. But of course, it's all scripted by him.