\u0397 \u03b4\u03b9\u03b1\u03b4\u03b9\u03ba\u03c4\u03c5\u03b1\u03ba\u03ae \u03bf\u03bc\u03b9\u03bb\u03af\u03b1 \u03c4\u03bf\u03c5 \u03bf\u03bc.\u03ba\u03b1\u03b8\u03b7\u03b3\u03b7\u03c4\u03ae \u03ba. \u039c\u03b5\u03bd\u03ad\u03bb\u03b1\u03bf\u03c5 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c0\u03bf\u03c5\u03bb\u03bf\u03c5 \u03b8\u03b1 \u03b3\u03af\u03bd\u03b5\u03b9 \u03c4\u03b7\u03bd \u03a0\u03b1\u03c1\u03b1\u03c3\u03ba\u03b5\u03c5\u03ae 9\/5\/ 2025 \u03c3\u03c4\u03b9\u03c2 7\u03bc\u03bc \u03c3\u03c4\u03bf\u03bd \u03af\u03b4\u03b9\u03bf \u03c3\u03cd\u03bd\u03b4\u03b5\u03c3\u03bc\u03bf<\/p>\n\n\n\n
9.5.2025 M\u03b5\u03bd\u03ad\u03bb\u03b1\u03bf\u03c2 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a0\u039f\u03a5\u039b\u039f\u03a3<\/em><\/p>\n\n\n\n \u03a0\u03b1\u03bd\u03b5\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b9\u03bf \u03a0\u03b1\u03c4\u03c1\u03ce\u03bd<\/em><\/p>\n\n\n\n menchris@upatras.gr<\/em><\/p>\n\n\n\n \u03a4\u0399\u03a4\u039b\u039f\u03a3 \u039f\u03bc\u03cc\u03ba\u03bb\u03b9\u03bd\u03b5\u03c2 \u03c4\u03bf\u03c5 \u03b5\u03c7\u03b8\u03c1\u03bf\u03cd: \u03b1\u03b9\u03c7\u03bc\u03ac\u03bb\u03c9\u03c4\u03b5\u03c2 \u03c0\u03bf\u03bb\u03ad\u03bc\u03bf\u03c5 \u03c3\u03c4\u03bf \u03b1\u03c1\u03c7\u03b1\u03af\u03bf \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03cc \u03ad\u03c0\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03b4\u03c1\u03ac\u03bc\u03b1<\/em><\/p>\n\n\n\n \u03a0\u0395\u03a1\u0399\u039b\u0397\u03a8\u0397<\/em><\/p>\n\n\n\n \u03a3\u03c4\u03b7\u03bd \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1\u03c3\u03b7 \u03b1\u03c5\u03c4\u03ae \u03b8\u03b1 \u03b5\u03be\u03b5\u03c4\u03ac\u03c3\u03bf\u03c5\u03bc\u03b5 \u03c4\u03bf \u03b8\u03ad\u03bc\u03b1 \u03c4\u03b7\u03c2 .\u03b4\u03bf\u03c1\u03af\u03bb\u03b7\u03c0\u03c4\u03b7\u03c2. \u03bf\u03bc\u03cc\u03ba\u03bb\u03b9\u03bd\u03b7\u03c2 \u03c0\u03bf\u03c5<\/em><\/p>\n\n\n\n \u03b1\u03b9\u03c7\u03bc\u03b1\u03bb\u03c9\u03c4\u03af\u03b6\u03b5\u03c4\u03b1\u03b9 \u03c3\u03c4\u03bf \u03c0\u03bb\u03b1\u03af\u03c3\u03b9\u03bf \u03b5\u03bd\u03cc\u03c2 \u03c0\u03bf\u03bb\u03ad\u03bc\u03bf\u03c5, \u03c3\u03b5 \u03c3\u03c5\u03bd\u03b4\u03c5\u03b1\u03c3\u03bc\u03cc \u03bc\u03b5 \u03c4\u03b9\u03c2 \u03ad\u03bd\u03bd\u03bf\u03b9\u03b5\u03c2 \u03c4\u03b7\u03c2 \u03b4\u03bf\u03c5\u03bb\u03b5\u03af\u03b1\u03c2, \u03c4\u03b7\u03c2<\/em><\/p>\n\n\n\n \u03bc\u03b5\u03c4\u03bf\u03b9\u03ba\u03b5\u03c3\u03af\u03b1\u03c2, \u03c4\u03b7\u03c2 \u03b9\u03ba\u03b5\u03c3\u03af\u03b1\u03c2, \u03c4\u03bf\u03c5 \u03b3\u03ac\u03bc\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5 \u03b2\u03b9\u03b1\u03c3\u03bc\u03bf\u03cd, \u03ad\u03bd\u03bd\u03bf\u03b9\u03b5\u03c2 \u03c0\u03bf\u03c5, \u03cc\u03c0\u03c9\u03c2 \u03c0\u03c1\u03bf\u03ba\u03cd\u03c0\u03c4\u03b5\u03b9,<\/em><\/p>\n\n\n\n \u03c4\u03ad\u03bc\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u03bf\u03bb\u03bb\u03b1\u03c0\u03bb\u03ac \u03bc\u03b5 \u03c4\u03b7\u03bd \u03b9\u03b4\u03b9\u03cc\u03c4\u03b7\u03c4\u03b1 \u03c4\u03b7\u03c2 \u03bf\u03bc\u03cc\u03ba\u03bb\u03b9\u03bd\u03b7\u03c2 \u03b1\u03b9\u03c7\u03bc\u03ac\u03bb\u03c9\u03c4\u03b7\u03c2. \u0398\u03b1 \u03b5\u03be\u03b5\u03c4\u03ac\u03c3\u03bf\u03c5\u03bc\u03b5 \u03b5\u03b9\u03b4\u03b9\u03ba\u03cc\u03c4\u03b5\u03c1\u03b1<\/em><\/p>\n\n\n\n \u03c4\u03bf \u03b8\u03ad\u03bc\u03b1 \u03b1\u03c5\u03c4\u03cc \u03c3\u03b5 \u03c3\u03c7\u03ad\u03c3\u03b7 \u03bc\u03b5 \u03c4\u03b9\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c0\u03c4\u03ce\u03c3\u03b5\u03b9\u03c2 \u03c4\u03b7\u03c2 \u0391\u03bd\u03b4\u03c1\u03bf\u03bc\u03ac\u03c7\u03b7\u03c2, \u03c4\u03b7\u03c2 \u0395\u03bb\u03ad\u03bd\u03b7\u03c2, \u03c4\u03b7\u03c2 \u039c\u03ae\u03b4\u03b5\u03b9\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03c2<\/em><\/p>\n\n\n\n \u039a\u03b1\u03c3\u03c3\u03ac\u03bd\u03b4\u03c1\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c0\u03b1\u03b8\u03ce\u03bd\u03c4\u03b1\u03c2 \u03bd\u03b1 \u03b1\u03bd\u03b1\u03c3\u03c5\u03bd\u03b8\u03ad\u03c3\u03bf\u03c5\u03bc\u03b5 \u03bc\u03af\u03b1 \u03c4\u03c5\u03c0\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 \u03c3\u03c4\u03b7\u03bd \u03bf\u03c0\u03bf\u03af\u03b1 \u03b1\u03c0\u03bf\u03c4\u03c5\u03c0\u03ce\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9<\/em><\/p>\n\n\n\n \u03bf\u03b9 \u03b5\u03bd\u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03bf\u03c5\u03c3\u03b5\u03c2 \u03b1\u03c0\u03bf\u03c7\u03c1\u03ce\u03c3\u03b5\u03b9\u03c2 \u03bc\u03b5 \u03c4\u03b9\u03c2 \u03bf\u03c0\u03bf\u03af\u03b5\u03c2 \u03b5\u03bc\u03c6\u03b1\u03bd\u03af\u03b6\u03b5\u03c4\u03b1\u03b9 \u03c4\u03bf \u03b8\u03ad\u03bc\u03b1 \u03b1\u03c1\u03c7\u03b9\u03ba\u03ac \u03c3\u03c4\u03bf \u03ad\u03c0\u03bf\u03c2 \u03ba\u03b1\u03b9,<\/em><\/p>\n\n\n\n \u03ba\u03c5\u03c1\u03af\u03c9\u03c2, \u03c3\u03c4\u03b1 \u03c3\u03c9\u03b6\u03cc\u03bc\u03b5\u03bd\u03b1 \u03b4\u03c1\u03ac\u03bc\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u03ba\u03bb\u03b1\u03c3\u03b9\u03ba\u03ce\u03bd \u03c7\u03c1\u03cc\u03bd\u03c9\u03bd.<\/em><\/p>\n\n\n\n \u0391\u0392STRACT<\/em><\/p>\n\n\n\n \u03a4he presentation will examine the topic of the captive woman who is taken as a war booty<\/em><\/p>\n\n\n\n and shares the bed with her captor, in combination with the concepts of slavery, migration,<\/em><\/p>\n\n\n\n supplication, marriage, and rape\u2014concepts that, as it turns out, intersect in multiple ways<\/em><\/p>\n\n\n\n with the condition of the captive woman. It will focus particularly on this issue in relation to<\/em><\/p>\n\n\n\n the cases of Andromache, Helen, Medea, and Cassandra, attempting to reconstruct a<\/em><\/p>\n\n\n\n typology that reflects the interesting nuances with which the topic first appears in epic<\/em><\/p>\n\n\n\n poetry and, most importantly, in the surviving dramas of the Classical period.<\/em><\/p>\n\n\n\n \u0395\u039d\u0394\u0395\u0399\u039a\u03a4\u0399\u039a\u0397 \u0392\u0399\u0392\u039b\u0399\u039f\u0393\u03a1\u0391\u03a6\u0399\u0391 \u2013SELECTIVE BIBLIOGRAPHY<\/em><\/p>\n\n\n\n Allan, W. (2000), The Andromache and Euripidean Tragedy, Oxford.<\/em><\/p>\n\n\n\n Austin, N. (1994), Helen of Troy and her Shameless Phantom, Ithaca and London.<\/em><\/p>\n\n\n\n Back\u00e8s, J.-L. (1984), Le mythe d\u2019H\u00e9l\u00e8ne, Clermont-Ferrand.<\/em><\/p>\n\n\n\n Bakewell, C.W. (1997), \u201cMetoikia in the Supplices of Aeschylus\u201d, CA 16, 209-228.<\/em><\/p>\n\n\n\n Bain, D. (1981), Masters, Servants and Orders in Greek Tragedy. A Study of Some Aspects<\/em><\/p>\n\n\n\n of Dramatic Technique and Convention, Manchester.<\/em><\/p>\n\n\n\n Belfiore, E.S. (2000), Murder Among Friends. Violation of Filia in Greek Tragedy,<\/em><\/p>\n\n\n\n Oxford.<\/em><\/p>\n\n\n\n Burian, P. (1971), Suppliant Drama: Studies in the Form and Interpretation of Five Greek<\/em><\/p>\n\n\n\n Tragedies, Princeton.<\/em><\/p>\n\n\n\n Caldwell, R., \u201cAeschylus\u2019 Suppliants: A Psychoanalytic Study\u201d in I.J.F. de Jong and J.P.<\/em><\/p>\n\n\n\n Sullivan (eds.), Modern Critical Theory and Classical Literature, Leiden, 75-101.<\/em><\/p>\n\n\n\n Christopoulos, M. (2007a) \u201cHelen and Politics\u201d in N. Birgalias, K. Buraselis and P.<\/em><\/p>\n\n\n\n Cartledge (eds.), The Contribution of Ancient Sparta to Political Thought and Practice,<\/em><\/p>\n\n\n\n Athens, 179- 202.<\/em><\/p>\n\n\n\n Christopoulos, M. (2007b), Views of Helen in Epic and Drama, Athens.<\/em><\/p>\n\n\n\n Cohen, D. (1989), \u201cSeclusion, Separation and the Status of Women in Classical Athens\u201d,<\/em><\/p>\n\n\n\n G&R 36, 3-15.<\/em><\/p>\n\n\n\n Davreux, J. (1942), La l\u00e9gende de la proph\u00e9tesse Cassandre, Li\u00e8ge.<\/em><\/p>\n\n\n\n Detienne, M. (1988), \u201cLes Danaides entre elles ou la violence fondatrice du mariage\u201d,<\/em><\/p>\n\n\n\n Arethusa 21, 159-175.<\/em><\/p>\n\n\n\n Du\u00e9, C. (2002), Homeric Variations on a Lament by Briseis, Lanham.<\/em><\/p>\n\n\n\n Du\u00e9, C. (2006), The Captive Women\u2019s Lament in Greek Tragedy, Austin.<\/em><\/p>\n\n\n\n Dunkle, J.R. (1969), \u201cThe Aegeus Episode and the Theme of Euripides\u2019 Medea\u201d, TAPhA<\/em><\/p>\n\n\n\n 100, 97-107.<\/em><\/p>\n\n\n\n Easterling, P.E. (1987), \u201cWomen in Tragic Space\u201d, BICS 34, 15-26.<\/em><\/p>\n\n\n\n Fantham, E. (1986), \u201cAndromacha\u2019s Child in Euripides and Seneca\u201d, in M.J. Cropp, E.<\/em><\/p>\n\n\n\n Fantham, S.E. Scully (eds.), Greek Tragedy and its Legacy. Essays Presented to D.J.<\/em><\/p>\n\n\n\n Conacher, Calgary, 267-280.<\/em><\/p>\n\n\n\n Foley, H. P. (1981), \u201cThe Conception of Women in Athenian Drama\u201d in H.P. Foley (ed.),<\/em><\/p>\n\n\n\n Reflections of Women in Antiquity, New York.<\/em><\/p>\n\n\n\n Gaca, K.L. (2015), \u201cAncient Warfare and the ravaging Martial Rape of Girls and Women:<\/em><\/p>\n\n\n\n Evidence from Homeric Epic and Greek Drama\u201d, in M. Masterson, N. Sorkin Rabinowitz,<\/em><\/p>\n\n\n\n J. Robson (eds.), Sex in Antiquity, London-New York, 278-297.<\/em><\/p>\n\n\n\n Garlan, Y. (1988), Slavery in Ancient Greece, Ithaca.<\/em><\/p>\n\n\n\n Gould, J. (1973), \u201cHiketeia\u201d, JHS 93 (1973), 74-103 [=Myth, Ritual, Memory and<\/em><\/p>\n\n\n\n Exchange: Essays in Greek Literature and Culture, Oxford 2001, 22-77].<\/em><\/p>\n\n\n\n Gould, J. (1980), \u201cLaw, Custom and Myth: Aspects of the Social Position of Women in<\/em><\/p>\n\n\n\n Classical Athens\u201d, JHS 100, 74-103.<\/em><\/p>\n\n\n\n Griffith, M. (2001), \u201cAntigone and her Sister(s): Embodying Women in Greek Tragedy\u201d in<\/em><\/p>\n\n\n\n Griffiths, E. M. (1999), Trailing Clouds of Glory: a Study of Child Figures in Greek<\/em><\/p>\n\n\n\n Tragedy, Bristol.<\/em><\/p>\n\n\n\n Kopperschmidt, J. (1967), Die Hikesie als dramatische Form: zur motivischen<\/em><\/p>\n\n\n\n Interpretation des griechischen Drama, Diss., Eberhard-Karls-Universit\u00e4t.<\/em><\/p>\n\n\n\n Le Meur-Weissmann, N. (2008-9), \u201cAstyanax. Les enfants et la guerre dans l\u2019Iliade\u201d, Gaia<\/em><\/p>\n\n\n\n 12, 29-43.<\/em><\/p>\n\n\n\n L\u00e9vy, E. (1985), \u201cInceste, mariage et sexualit\u00e9 dans les Suppliantes d\u2019\u00c9chyle\u201d, in La<\/em><\/p>\n\n\n\n femme dans le monde m\u00e9diterranien, 1, Lyon, 29-45.<\/em><\/p>\n\n\n\n Mazzoldi, S. (2001), Cassandra, la vergina e l\u2019indovina, Pisa\/Roma.<\/em><\/p>\n\n\n\n Mercier, C. E. (1990), Suppliant Ritual in Euripidean Tragedy, Diss., Columbia<\/em><\/p>\n\n\n\n University.<\/em><\/p>\n\n\n\n Neblung, D. (1997), Die Gestalt der Kassandra in der antiken Literatur, Berlin.<\/em><\/p>\n\n\n\n Ormand, K. (1999), Exchange and the Maiden. Marriage in Sophoclean Tragedy, Austin.<\/em><\/p>\n\n\n\n Ormand, K. (1996), \u201cSilent by Convention? Sophocles\u2019 Tecmessa\u201d, AJP 117, 37-46.<\/em><\/p>\n\n\n\n Rehm, R. (1994), Marriage to Death: the Conflation of Wedding and Funeral Rituals in<\/em><\/p>\n\n\n\n Greek Tragedy, Princeton.<\/em><\/p>\n\n\n\n Seaford, R. (1987), \u201cThe Tragic Wedding\u201d, JHS 107, 106-130.<\/em><\/p>\n\n\n\n Sfyroeras, P. (1994), \u201cThe Ironies of Salvation: The Aegeus Scene in Euripides\u2019 Medea\u201d,<\/em><\/p>\n\n\n\n CJ 90, 125-142.<\/em><\/p>\n\n\n\n Slezak, T. A. (1990), \u201cHikesie und Bitte in Euripides\u2019 Medea\u201d, Orientalia 59, 280-297.<\/em><\/p>\n\n\n\n Suzuki, M. (1989), Metamorphoses of Helen. Authority, Difference and the Epic, Ithaca-<\/em><\/p>\n\n\n\n New York.<\/em><\/p>\n\n\n\n Synodinou, K. (1977), On the Concept of Slavery in Euripides, Ioannina.<\/em><\/p>\n\n\n\n Tikopoulou-Avdi, A. (\u03a4\u03b9\u03ba\u03bf\u03c0\u03bf\u03cd\u03bb\u03bf\u03c5-\u0391\u03c5\u03b4\u03ae, A.) (1982), \u201c\u039c\u03ae\u03b4\u03b5\u03b9\u03b1 \u03ba\u03b1\u03b9 \u0391\u03bd\u03b4\u03c1\u03bf\u03bc\u03ac\u03c7\u03b7 \u03c4\u03bf\u03c5<\/em><\/p>\n\n\n\n \u0395\u03c5\u03c1\u03b9\u03c0\u03af\u03b4\u03b7. \u039c\u03b9\u03b1 \u03c0\u03b1\u03c1\u03ac\u03bb\u03bb\u03b7\u03bb\u03b7 \u03b1\u03bd\u03ac\u03b3\u03bd\u03c9\u03c3\u03b7\u201d, \u03a6\u03b9\u03bb\u03cc\u03bb\u03bf\u03b3\u03bf\u03c2 26-27, 488-516.<\/em><\/p>\n\n\n\n Vogt, J. (1965), Sklaverei und Humanit\u00e4t. Studien zur antiken Sklaverei und ihrer<\/em><\/p>\n\n\n\n Erforschung, Historia Einzelschriften 8, Wiesbaden.<\/em><\/p>\n\n\n\n Zeitlin, F. (1988), \u201cLa politique d\u2019\u00c9ros: F\u00e9minin et masculin dans les Suppliantes<\/em><\/p>\n\n\n\n d\u2019\u00c9schyle\u201d, M\u00e9tis 3, 23-259.<\/em><\/p>\n\n\n\n Zeitlin, F. (1996), Playing the Other: Gender and Society in Classical Literature, Chicago.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":" \u0397 \u03b4\u03b9\u03b1\u03b4\u03b9\u03ba\u03c4\u03c5\u03b1\u03ba\u03ae \u03bf\u03bc\u03b9\u03bb\u03af\u03b1 \u03c4\u03bf\u03c5 \u03bf\u03bc.\u03ba\u03b1\u03b8\u03b7\u03b3\u03b7\u03c4\u03ae \u03ba. \u039c\u03b5\u03bd\u03ad\u03bb\u03b1\u03bf\u03c5 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c0\u03bf\u03c5\u03bb\u03bf\u03c5 \u03b8\u03b1 \u03b3\u03af\u03bd\u03b5\u03b9 \u03c4\u03b7\u03bd \u03a0\u03b1\u03c1\u03b1\u03c3\u03ba\u03b5\u03c5\u03ae 9\/5\/ 2025 \u03c3\u03c4\u03b9\u03c2 7\u03bc\u03bc \u03c3\u03c4\u03bf\u03bd \u03af\u03b4\u03b9\u03bf \u03c3\u03cd\u03bd\u03b4\u03b5\u03c3\u03bc\u03bf 9.5.2025 M\u03b5\u03bd\u03ad\u03bb\u03b1\u03bf\u03c2 \u03a7\u03a1\u0399\u03a3\u03a4\u039f\u03a0\u039f\u03a5\u039b\u039f\u03a3 \u03a0\u03b1\u03bd\u03b5\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b9\u03bf \u03a0\u03b1\u03c4\u03c1\u03ce\u03bd menchris@upatras.gr \u03a4\u0399\u03a4\u039b\u039f\u03a3 \u039f\u03bc\u03cc\u03ba\u03bb\u03b9\u03bd\u03b5\u03c2 \u03c4\u03bf\u03c5 \u03b5\u03c7\u03b8\u03c1\u03bf\u03cd: \u03b1\u03b9\u03c7\u03bc\u03ac\u03bb\u03c9\u03c4\u03b5\u03c2 \u03c0\u03bf\u03bb\u03ad\u03bc\u03bf\u03c5 \u03c3\u03c4\u03bf \u03b1\u03c1\u03c7\u03b1\u03af\u03bf \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03cc \u03ad\u03c0\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03b4\u03c1\u03ac\u03bc\u03b1 \u03a0\u0395\u03a1\u0399\u039b\u0397\u03a8\u0397 \u03a3\u03c4\u03b7\u03bd \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1\u03c3\u03b7 \u03b1\u03c5\u03c4\u03ae \u03b8\u03b1 \u03b5\u03be\u03b5\u03c4\u03ac\u03c3\u03bf\u03c5\u03bc\u03b5 \u03c4\u03bf \u03b8\u03ad\u03bc\u03b1 \u03c4\u03b7\u03c2 .\u03b4\u03bf\u03c1\u03af\u03bb\u03b7\u03c0\u03c4\u03b7\u03c2. \u03bf\u03bc\u03cc\u03ba\u03bb\u03b9\u03bd\u03b7\u03c2 \u03c0\u03bf\u03c5 \u03b1\u03b9\u03c7\u03bc\u03b1\u03bb\u03c9\u03c4\u03af\u03b6\u03b5\u03c4\u03b1\u03b9 \u03c3\u03c4\u03bf \u03c0\u03bb\u03b1\u03af\u03c3\u03b9\u03bf \u03b5\u03bd\u03cc\u03c2 \u03c0\u03bf\u03bb\u03ad\u03bc\u03bf\u03c5, \u03c3\u03b5 […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-198","post","type-post","status-publish","format-standard","hentry","category--news"],"_links":{"self":[{"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=\/wp\/v2\/posts\/198","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=198"}],"version-history":[{"count":3,"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=\/wp\/v2\/posts\/198\/revisions"}],"predecessor-version":[{"id":203,"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=\/wp\/v2\/posts\/198\/revisions\/203"}],"wp:attachment":[{"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=198"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=198"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wopolis.hs.duth.gr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=198"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}