The History of Cyprus Podcast

*NEW EPISODE!* Cyprus in the British Empire with Andrekos Varnava

Held in secret in 1878, the Cyprus Convention negotiated the administrative handover of Cyprus from the Ottoman Empire to the British. It was certainly an opportunity to strengthen British presence in the Eastern Mediterranean. Lulled by romanticized images of what Cyprus was thought to be, they found a very different reality. Some, in fact, would call its first years on the island an unmitigated disaster. Troops were ill-prepared for the island's oppressive heat, swarms of mosquitoes that infested swamps and deadly bouts of malaria.  Roads were virtually non-existent and there was hardly a functional port. How were the British received? And how did they cope with the island's challenges? This month's episode, we're joined by Professor Andrekos Varnava from Flinders University who sheds some light onto Cyprus in the late 19th and early 20th centuries.

Primary Source VI: Archbishop Sophronios Speech 1878

In 1878, Cyprus Archbishop Sophronios III delivered a speech celebrating Cyprus' new status as a protectorate of Great Britain. The speech would've been delivered to Sir Garnet Wolseley, the island's first appointed High Commissioner, in French, and presumably in front of a large crowd. Sophronios held high hopes for Cyprus' future as a British Protectorate. He espoused British ideals of equality and justice for the benefit of both Christian and Muslim. Why did the British want Cyprus? What did they find? And how did they acclimate? Next month, Professor Andrekos Varnava, from Flinders University in Australia, discusses Cyprus and the British Empire with the History of Cyprus Podcast.

A Cyprocentric Perspective: Cyprus’ History of Research with Maria Iacovou

Cyprus' history, has in many respects, been skewed. Historically speaking, it's been beholden to more predominant narratives -- a passive recipient of culture. Yet this thinking is wrong. And we still deal with the reverberations from some of these archaeological fallacies in mainstream literature. Pick up a travel brochure. You'll certainly read that Cyprus was "colonized" by Mycnenaeans -- suggesting that it lay fallow, bereft of culture, until that pivotal moment in history. If not explicit, it is certainly implied. Or that its art has distinct "Assyrian" and Near Eastern influences -- rather than its own unique and innovative styles. Or that it, like the rest of the Near East, ignominiously collapsed during the Crisis Years rather than what it did: continued to thrive and persevere, maintaining complex trade networks, architecture and literacy. Maria Iacovou, from the University of Cyprus, problematizes these all too common narratives and explores the origins of these erroneous assumptions. She challenges us to rethink how we discuss archaeology and invites us to consider Cypriot history with a new lens. Please join me as we discuss Cyprocentricity with Maria Iacovou. 

Primary Source V: The Sargon Stele

The Sargon Stele 722–705 BCE , also known as the Kition Stele, is the only of its kind discovered in Cyprus, written entirely Akkadian using the cuneiform script. It was erected by King Sargon II of the Neo-Assyrian Empire near Kition (modern Larnaca) and describes his conquests and the voluntary submission of the Seven Kings of the Land of Ia (which has been identified as Cyprus) and Iatnana meaning the Islands of the Danaans, i.e., Greece. Likely this act of submission provided the Cypriot kings a trade network and a source of stable markets for the exportation of copper and other trade goods. The stele, found in modern day Larnaca, references its deposition near "Mount Ba'al-harri" (quite possibly Stavrovouni). You'll hear Professor Maria Iacovou reference King Sargon II in my next interview where she discusses the history of archaeology on Cyprus and the importance of the new concept of "Cypro-centricity!" Look out for that on November 2nd!

Gripped by the Hand of Nergal: Cyprus in the Bronze Age with Louise Hitchcock

This month, we travel back to the 12th century BCE with Professor Louise Hitchcock (University of Melbourne) where we discuss Cyprus' role in the Bronze Age. Rather than being a passive island, swept up in a sea of empires, Cyprus (Alashiya) was an integral piece in a well-oiled Bronze Age machine. With its vast reserves of copper, Cyprus more than held its own in this period as the Amarna Letters can attest. In fact, it's unique decentralized political system had allowed it to weather the infamous Bronze Age collapse. Its systems survived, and in some cases thrived, while other Bronze Age empires crumbled. And while literacy was snuffed out in Mycenaean Greece, Cyprus' own writing systems persisted. Join us for Cyprus in the Bronze Age!

Primary Source IV: EA 35 The Hand of Nergal

This month's primary source dates to circa 1350BCE. It is a Letter from the King of Alashiya (i.e., Cyprus) to the Pharaoh of Egypt. This particular letter, EA 35, has been dubbed, "The Hand of Nergal." The Amarna Letters are a series of correspondences between the Great Powers in the Bronze Age written in Akkadian using the cuneiform script (the diplomatic language of the Bronze Age). In this abridged reading, you'll hear the King of Alashiya call the Pharaoh "brother" a number of times. This "honorific" reflects their equal footing as sovereigns and hints at Cyprus' strength as a regional power. Chillingly, however, you'll hear him refer to the "Hand of Nergal" -- the plague god that has decimated the island and impacted his ability to export copper. Next month's episode, we'll learn about the Amarna Letters, Alashiya and more. Join us we explore the Bronze Age with Louise Hitchcock!

Multiculturalism and the Medieval Period: Frankish Cyprus with Nicholas Coureas

In 1191, Richard the Lionheart conquered Cyprus from the illegitimate despot, Isaac Komnenos, setting in motion several hundred years of Western rule and influence. The Medieval Period is, perhaps, one of the richest and conspicuous on the island – after all, the island’s landscape is dotted with castles, medieval fortifications and beautiful cathedrals. And so, to explore these political events and cultural changes, we interview Medieval historian, Professor Nicholas Coureas from the University of Cyprus. We discuss Cyprus’ transition as a province in Byzantium, into a truly independent Medieval State in the eastern Mediterranean that was, surprisingly, quite multicultural and multilingual.

Primary Source III: A reading from Jacobus de Verona

This month’s primary source is an excerpt from Jacobus de Verona -- an Augustinian monk who visited Cyprus in 1335. Intriguingly, you’ll hear him mention a peculiar drink called “Marea.” Supposedly, this drink was popular enough that it was even exported to the papal court at Avignon in the fourteenth century. However, as with all primary sources, we must be cautious. Travel texts were often lifted from other travelogues. Though Jacobus de Verona highlights the multicultural and multireligious aspects of medieval Cyprus, he often does so uncritically, making a number of mistakes in what he says about non-Latin religious customs. That still shouldn't detract from what he says about the surprising amount of diversity in medieval Cyprus. Next month, we’ll learn more about this often misunderstood period in Cypriot history. Join me as I discuss “Multiculturalism & the Medieval Age: Frankish Cyprus with Nicholas Coureas.”

On the Periphery: Cyprus Between the Assyrian & Persian Empires with Christian Körner

Let's start with the end in mind. The end of the fourth century BCE was a tumultuous period in Cypriot history. According to Diodorus Siculus, "Ptolemy...crossed with an army from Egypt into Cyprus against those of the kings who refused to obey him."  (Diod Sic 79.4) The ruler of Kition, Pygmalion, was put to death. King Praxippus of Lapethos was arrested. The city of Marion was razed. And King Nicocles of Paphos, seeing the writing on the wall, chose to hang himself. His wife, Axiothea, tragically killed her daughters and then herself before burning the palace down in defiance. Their deaths, among others, brought an end to the Cypriot City-Kingdoms and ushered in the Ptolemaic Age. However, for centuries, the Cypriot City-Kingdoms (i.e., poleis) thrived on the periphery of Assyrian, and later, Persian rule. Though never truly "independent," Cypriot Kings skillfully wielded their political currency. But just how did they navigate the changing geo-political landscape? Let us be clear: Cyprus, as a whole, was never passive. In fact, these poleis were as dynamic as their rulers. City-Kingdoms forged and severed alliances; willfully provoked and pacified regional powers; and even dared to defy Achaemenid (Persian) will in the Eastern Mediterranean. In this month's episode, Christian Körner, from the University of Bern, discusses with us "Cyprus Between the Assyrian and Persian Empires."

Primary Source II: A reading from Isocrates’ The Evagoras

Primary sources are invaluable as they give us direct insight into the period in question -- but they also need to be treated with caution. Let's take today's reading for example: Isocrates' The Evagoras is one of our principal sources for the Classical Period in Cyprus. For Isocrates, Evagoras was the model ruler. It depicts the king through the lens of Isocrates’ personal beliefs, which, however, need to be critically analyzed. He is a rhetorician and a sophist. Ostensibly, Isocrates wants there to be unity between Spartans and Athenians -- but under Athenian hegemony. For Isocrates, to truly be a Hellene one must learn to think and live as a Hellene, i.e., possess Athenian education. Athens to Isocrates is, of course, the pinnacle of Greek culture to which a great debt is owed.   Evagoras of Salamis, then, fits the Isocratean mould and we can see what makes his character so appealing to Isocrates. According to Isocrates, Evagoras “inspired respect, not by the frowning of his brow, but by the principles of his life” (Isoc. Evagoras 9.44). Not only is Evagoras philhellenic, he is more specifically phil-Athenian. As king he “observed Greek institutions,” “the liberal arts” and “[Greek] education” (Isoc. Evagoras 9.50). He possessed all the qualities that made him a Philosopher King in his own right but most importantly, in the view of Isocrates, he was a true philhellene.  We must be cautious though; the Evagoras was written as an encomium (a eulogy) and according to Plutarch, was commissioned by his son and heir, Nicocles. Evagoras’ qualities are showed as unparalleled, if not, divinely bestowed -- inherited from his ancestors, endowed by nature and willed by Zeus himself. It presents a romanticized -- and idealized -- philhellenic king. Isocrates tells the reader that, lamentably, in the years preceding Evagoras “the best rulers were those who treated the Greeks in the most cruel fashion” (Isoc. Evagoras 9.49). Yet Evagoras paradoxically campaigned against other philhellenic city-states on Cyprus. We must remember that historically, Cyprus had been fragmented politically into quasi-city kingdoms as each vied for its own independence (even the term "city-kingdoms" can be somewhat problematic). They were hardly driven by nationalistic or patriotic Hellenic sentiment, but by self-preservation. The Evagoras makes no mention of this, nor does it navigate the questionable Persian/Athenian alliance during the Corinthian War. That, of course, would be inconsistent with the story Isocrates weaves. Isocrates is decisively not an historian. But I’m far from an expert on this time period. That’s why I hope you join me on August 2nd  as Professor Christian Körner from the University of Bern discusses "Cyprus Between the Assyrian and Persian Empires." For more frequent updates, follow The History of Cyprus on Instagram: https://www.instagram.com/thehistoryofcyprus/