The excavation of the site of Gatwa-sûr in the Zagros region of the Kurdistan region of Iraq has provided valuable insights into Early Christian burial practices in Northern Iraq during the Sasanian period. The discovery of an earthenware coffin adorned with symbols that highlight the presence of Christian oriented groups in the region provides new data on burial customs under Sasanian rule. This archaeological evidence strengthens our knowledge of the coexistence of different religious faiths within the Sasanian Empire. Despite the challenges posed by repeated disturbances to the burial site over ancient and modern times, the recovered skeletal remains offer crucial evidence for understanding the health, lifestyle, and demographic profile of individuals during this era. Anthropological analysis revealed common ailments such as tooth loss, degenerative osteoarthritis, osteoporosis, and infectious periostitis. Additionally, the presence of enthesopathies suggests engagement in strenuous physical activities, likely related to agricultural or manual labor. The interdisciplinary approach, involving archaeologists, residents, and media, has raised awareness about the importance of protecting archaeological sites and fostering community engagement in research endeavors. Overall, the Gatwa-sûr excavation contributes significantly to our understanding of religious, cultural, and social dynamics in the Kurdistan region of Iraq in Late Antiquity, emphasizing the need for further exploration and preservation efforts in the region.

The goal of this study is the presentation and evaluation of settlement patterns in the region between the Minoan palatial centres of Knossos and Malia, mainly on the north coast of Heraklion, during the second millennium BCE. The approach is based on new archaeological data from large- and small-scale rescue excavations and supervised digging activities in the context of public or private construction projects. Existing archaeological knowledge of this particular region is also taken into consideration. Following a chronological sequence, a Prepalatial (Middle Minoan [MM] IA) long wall, which is located 250 m south of the hill of Paliochora at Amnissos and belongs to a wider architectural planning of access control from the coast of Amnissos to the hinterland, is presented along with a contemporary rural installation in Stalida. An extensive settlement in the area of the Amirandes Hotel in Kato Gouves is dated mainly to the Protopalatial period and shows close affinities with Malia. Of the same date and cultural orientation is the extensive occupation near Agriana, which continues to exist in the early Neopalatial period. The Minoan settlement at Kastri in Chersonesos is dated to MM IIIB, while an earlier Protopalatial phase was also identified. A number of other sites in the district of Gouves are dated to Late Minoan (LM) III. A unique example of continuous habitation from LM IB to LM IIIB was excavated near the local primary school in Gournes. The decrease of sites in MM IIIB–LM IA and the scarcity of LM IB settlements, in contrast to the density of Protopalatial installations, confirm the centralisation of the habitation model during the late Neopalatial period, probably due to the expansionist policy of Knossos. However, the balance of power of the two palatial centres over the region under discussion shifted through time, with Malia having control of most of the area during the Protopalatial period and Knossos expanding its influence during the Prepalatial, Neopalatial and Final Palatial periods.

Plutarch considers that the texts of the classical tradition with which young people come into contact from a very young age have many flaws, in terms of the ideology, the moral issues they deal with, the standards they project, and the decision-making they demonstrate. His admission of this is also the reason that leads him to devote a large part of his treatise to investigating the nature of poetry and how readers and teachers can correct, evaluate, and make positive use of the moral phenomena found in it. For him, poetry has a purely moral–pedagogical character as it exerts a direct influence on the human soul and mind. This last statement of his is confirmed in an undeniable way in practice, as the entire educational world recognises literature as the most suitable means of education and training. In ‘How to study poetry’, the philosopher does not want to moralise or manipulate the reader’s thinking, but rather give them the opportunity to decide for themselves the actions they will take to achieve the ultimate reading pleasure and benefit. In the present article, his pedagogical concepts meet with modern literary theories in a unique way, which makes reading them an interesting process.