Ο ΠΟΛΙΤΙΣΜΟΣ ΤΟΥ ΙΝΔΟΥ ΚΑΙ ΤΟ ΑΙΓΑΙΟ: Ομοιότητες και Συγγένειες
β' έκδ. 2026
The Indus Valley civilization is one of the greatest aquatic cultures of antiquity along with those of Mesopotamia, Egypt, Bactria - Margiana and China. It has been claimed to represent the easternmost manifestation of a 3rd millennium interregional urbanization and trade network that included the Nile Valley and the area expanding from the Mediterranean Sea to the East throughout the Iranian plateau to the wider Indus region. Masterpieces of these cultures including jewelry and fine vessels share a corpus of common forms and imagery, demonstrating not only the breadth but also the depth of intercultural exchange along the vast trading network that stretched between the Mediterranean and the Indus river. On the basis of archaeological evidence, the existence of indirect contacts between the Aegean and the Indus Valley civilization can validly be inferred. The two civilizations flourished in this first early cosmopolitan context, taking advantage of achievements made in distant places.
Extended Summary
Indus (Harappan) Civilization and the Aegean: Parallels and Affinities
General Overview
The book examines the Indus or Harappan Civilization in relation to the Aegean world, particularly Minoan Crete and the wider prehistoric Greek sphere. Its principal objective is to challenge the tendency to treat the Indus Civilization as an isolated cultural phenomenon and to investigate whether similarities in material culture, technology, iconography, religious symbolism, trade practices, and artistic expression may indicate contacts, exchanges, or wider processes of cultural transmission.
The study is organized into eight principal chapters, beginning with the controversial question of whether the Indus Civilization possessed a writing system and continuing through economic development and long-distance trade, the origins of the civilization, artistic expression, religion, the ancient relationship between India and the Greeks, the disputed heritage of the Indus Civilization, and a concluding synthesis.
The author places particular emphasis on the chronological and geographical interconnectedness of Bronze Age societies. The Indus world is considered not simply in relation to Mesopotamia and Central Asia but also within a much wider network extending toward the Persian Gulf, the Near East, the Mediterranean and the Aegean. The book therefore repeatedly asks whether similarities traditionally explained as independent developments or as products of Near Eastern diffusion might instead reflect direct or indirect connections with the Aegean.
1. The Indus Civilization and the Problem of Writing
The first major issue is the controversial question of whether the Indus Civilization possessed a genuine writing system.
The large number of seals and objects bearing signs has led some scholars to regard the Indus symbols as a writing system and consequently to classify the civilization among the earliest literate urban societies. Other scholars, however, have rejected this interpretation, emphasizing the small number of signs normally appearing in individual inscriptions, the large sign repertoire, and the apparent absence of significant development in the signs over a long period.
The book reviews several attempts to decipher the Indus script. Among the interpretations discussed is the proposal that it represents a Proto-Dravidian language. Other researchers have compared individual signs with writing systems of the Near East, the Aegean, Philistia and the Linear scripts. Particular attention is given to individual signs that appear to have parallels in Minoan contexts. The author considers such parallels potentially significant because they could indicate communication or cultural diffusion, although the question remains unresolved.
One especially interesting example is the hourglass-shaped or “clepsydra” sign. The book notes its appearance in the Indus context and compares it with a symbol known in Cretan and later Greek artistic traditions. The author also discusses attempts to identify alleged Indus signs on metal ingots found in Bronze Age shipwrecks in the eastern Mediterranean. These identifications are presented critically, particularly where symbols generally regarded as Cypro-Minoan have been interpreted as Indus writing.
Thus, the chapter does not present the decipherment of the Indus script as an established fact. Rather, it demonstrates how controversial the question remains and argues that political and ideological considerations have sometimes influenced interpretations of the archaeological evidence.
2. Economic Development and Long-Distance Trade
The second major section presents the Indus Civilization as an economically sophisticated society with agriculture, animal husbandry, metallurgy, textile production, bead manufacture, jewelry production and extensive commercial activity.
The urban centers possessed standardized weights and measures, wheeled transportation, riverine and maritime vessels, and sophisticated systems of water supply and drainage. Cotton cultivation and textile production are especially emphasized. The book also discusses evidence for dyeing and the elaborate clothing represented by the famous “Priest-King” sculpture from Mohenjo-daro.
The Harappan economy is presented as deeply connected with long-distance trade. Commercial contacts extended toward Mesopotamia, the Persian Gulf, Central Asia and, according to the author's interpretation, possibly the Aegean and Egypt. The concept of Meluhha, known from Mesopotamian cuneiform sources, is treated as referring to the Indus region. References to Meluhha merchants, ships and communities in Mesopotamia are therefore important evidence for the existence of an international commercial network.
Mesopotamia
The archaeological record includes Indus seals, carnelian beads, figurines, dice and other objects discovered in Mesopotamian contexts. The presence of an individual identified as a translator of Meluhha is particularly important because it suggests the presence of a Meluhhan-speaking or otherwise identifiable community in Mesopotamia.
The book also discusses possible Indus participation in specialized craft production in Mesopotamia. Bead-making is particularly significant because the Indus Civilization was renowned for its sophisticated bead technology.
The reverse movement of objects is also considered. A bull sculpture from Lothal is presented as possibly Mesopotamian, demonstrating that cultural exchange was not necessarily one-directional.
Bactria-Margiana
The Indus world also interacted with the Bactria-Margiana Archaeological Complex (BMAC). Objects associated with the Indus have been found at Central Asian sites, while BMAC objects subsequently appeared within the Indus sphere.
The book discusses seals, the swastika or gammadio, bull imagery, fig-leaf motifs and architectural similarities. The settlement of Shortughai is particularly important because it is interpreted as an Indus establishment connected with the exploitation and management of lapis lazuli.
These contacts demonstrate the existence of complex commercial and cultural networks between South Asia and Central Asia.
Dilmun and the Persian Gulf
The Persian Gulf occupies a central position in the book's reconstruction of Bronze Age exchange. Dilmun, associated with Bahrain and neighboring regions, functioned as a major commercial intermediary between Mesopotamia and the Indus.
Harappan objects discovered in Bahrain and other Gulf sites include seals, weights, beads and other artifacts. The author stresses that Dilmun occupied a strategic position along the maritime route linking Mesopotamia with the Indus.
Particular attention is given to bull imagery, sacred horns and architectural features. The temple at Saar, with its “horns of consecration,” is compared with Minoan religious architecture. The repeated appearance of bulls and horn symbolism in both Dilmun and Minoan Crete is presented as potentially significant.
The discussion also explores striking similarities in place names, including Dilmun/Tylos, Arados, Tyre and places in Crete. These linguistic comparisons are presented as possible clues, although the author acknowledges that coincidence cannot always be excluded.
The Madianites and the Red Sea
The book extends the discussion beyond the Persian Gulf to the Red Sea and northwestern Arabia of the Late Bronze/Iron Age. The pottery associated with the so-called Midianites or Qurayya culture is examined for possible Aegean or Mycenaean characteristics.
Spirals, rhomboids and other decorative motifs are considered evidence that may reflect Aegean cultural influence. The author further discusses the possibility of Aegean settlers or craftsmen participating in the production of this pottery.
The mining center of Timna is also discussed in connection with the Midianites and the exploitation of copper. These observations are used to illustrate how populations, technologies and artistic traditions may have moved through commercial networks connecting the Aegean, the Levant, Arabia and regions farther east.
3. The Aegean–Indus Connection
The central and most provocative part of the economic discussion concerns the possibility of direct or indirect contacts between the Aegean and the Indus.
The author acknowledges that many scholars consider direct Aegean-Indus trade unlikely. Nevertheless, several categories of evidence are assembled:
# Indus objects or possible Indus objects in Aegean contexts;
# Aegean-type objects or technological features in the Indus region;
# similarities in weights and measures;
# similarities in anchors and maritime technology;
# comparable weapons;
# similar forms of metal ingots;
# shared decorative motifs;
# similar representations of ships;
# and evidence for long-distance exchange through intermediary regions.
The example of Lothal is especially important. The book discusses bronze weapons and compares them with Early and Middle Minoan examples. Although some proposed identifications and chronologies are questioned, the author maintains that the similarities deserve consideration.
The Indus prism seal MD-602 receives particular attention because it combines several features interpreted as potentially Aegean-related. Among these are ships with birds at the bow and stern and representations of oxhide-shaped copper ingots. Similar maritime imagery is compared with Aegean examples, including representations from Akrotiri on Thera.
The argument is not necessarily that every similar object originated in Crete. Rather, the author proposes that similarities may reveal channels through which ideas, objects, technologies or visual conventions travelled across Eurasia.
The discussion of weights is treated with greater caution. Similar metrological systems are interesting, but the author acknowledges the important methodological point that similarity in weights or measures alone cannot prove contact between distant societies.
4. Silk and the Movement of Luxury Goods
The question of silk provides another example of long-distance cultural transmission.
China is recognized as the principal early center of silk production, but the book examines evidence suggesting that silk or wild silk was known beyond China considerably earlier than the conventional opening of the Silk Road.
Evidence from European burials, including a Hallstatt-period burial, is interpreted in relation to Mediterranean trade. The presence of Greek-imported luxury objects in the same context is used to suggest that Greeks may have participated in the transmission of exotic materials westward.
The Aegean evidence is then examined. Silk fibers, possible silk textiles and representations interpreted as silk garments are discussed in relation to Crete, Thera, Cyprus and the Greek mainland. Particularly significant is archaeological evidence for wild silk in Bronze Age Cyprus and evidence suggesting familiarity with silk-producing insects in the Aegean.
The discovery of silk fibers at Harappa and Chanhu-daro is especially important to the book's argument. The fibers were identified as originating from wild silkworms rather than the domesticated Bombyx mori. The author stresses that these discoveries potentially demonstrate that the Indus Civilization possessed knowledge of silk or wild-silk materials.
At the same time, the book points out methodological limitations, especially because some identifications were based on microscopic morphology rather than more definitive chemical or molecular analysis.
5. The Origins of the Indus Civilization
The third major section addresses the origin of the Indus Civilization and the population responsible for its development.
The book reviews theories according to which the urban civilization may have been substantially influenced by populations or ideas arriving from outside the Indus region. Mortimer Wheeler, for example, argued for an external source of some of the civilization's ideas, while Asko Parpola has associated the development of the civilization with movements from the Near East.
This question is connected with the broader problem of migration, cultural transmission and the emergence of urban society. The author considers whether the remarkable sophistication of Harappan urbanism, craft production and administration should be understood as entirely indigenous or as the result of interaction between local traditions and external influences.
The broader argument is that the ancient world was characterized by mobility and cultural interaction and that modern geographical boundaries should not automatically be projected backward onto Bronze Age societies.
6. Artistic Expression and Possible External Influences
One of the longest sections of the book examines Harappan artistic production and searches for parallels with the Aegean and other ancient cultures.
The subjects include:
# sculpture;
# the bull;
# compartmented beads;
# decorative plaques;
# the six-spoked wheel;
# zoomorphic vessels;
# masks and figurines;
# the so-called “Greek cross”;
# the figure-eight motif;
# prism seals;
# spiral animal-head seals;
# the unicorn;
# flat beads with a central ridge;
# pottery;
# and possible monkey imagery.
The author repeatedly compares individual motifs and technological forms across widely separated regions.
The Bull
The bull is particularly important. Harappan bull imagery is compared with Mesopotamian and Minoan representations, especially because of the enormous religious and artistic importance of the bull in Minoan Crete.
The book explores whether similarities between bull representations, bull-related rituals and bull symbolism could reflect common religious concepts, independent development, or cultural transmission.
Beads and Jewelry
The sophisticated Harappan bead industry is repeatedly connected with the wider Bronze Age exchange system. Compartmented beads, gold beads and other specialized forms are compared with examples from Mesopotamia, Central Asia and the Aegean.
The author considers technology as particularly valuable evidence because manufacturing techniques may reveal connections even where artistic motifs alone could be explained by coincidence.
Spiral and Geometric Motifs
Spirals, double spirals, whorls, figure-eight forms, crosses and other geometric designs are examined comparatively. The presence of similar motifs in Minoan, Mycenaean and Indus contexts is interpreted as potentially reflecting shared visual traditions or long-distance transmission.
The book nevertheless repeatedly confronts the methodological difficulty of distinguishing actual cultural contact from the independent development of simple geometric motifs.
The Unicorn
The famous Harappan “unicorn” is treated as another major iconographic problem. Its distinctive representation is compared with imagery from the Near East and Eurasia.
The author considers whether the unicorn should be interpreted exclusively as an indigenous Harappan creation or whether its imagery reflects participation in a larger Eurasian symbolic tradition.
Pottery and Figurines
Pottery styles and female figurines are compared with examples from the Aegean and surrounding regions. The discussion also includes possible monkey imagery in Aegean art, a subject that has attracted multidisciplinary research. The relevant bibliography includes archaeological and archaeoprimatological studies addressing possible Aegean-Indus exchange.
Overall, the artistic section argues that the similarities deserve systematic comparative study rather than automatic dismissal as coincidence.
7. Religion and Religious Symbolism
The religious chapter explores a series of motifs that appear, in different forms, across the Indus, Aegean, Near Eastern and Mediterranean worlds.
Among the principal themes are:
tree and pillar worship;
Dionysus and the fig tree;
trinity or triadic symbolism;
the kernos;
the horned deity;
marine shells and their symbolism.
The comparison between tree and pillar cults is especially relevant to Minoan religion. Arthur Evans's studies of the Minoan tree and pillar cult are part of the scholarly background used by the book.
The author considers whether certain religious concepts or ritual forms could have travelled across regions. The kernos, for example, is examined as a ritual object whose distribution and form may offer evidence of cultural relationships.
The horned deity and horn symbolism are linked with the importance of cattle and bulls. This is particularly significant because bull symbolism is prominent both in the Indus artistic corpus and in Minoan religious iconography.
The chapter also considers shells. Marine shells could function as ornaments, containers, ritual objects or symbols, and their distribution provides an additional means of tracing exchange networks.
The religious argument is necessarily more speculative than evidence based on imported objects. The author therefore uses recurring combinations of motifs and ritual practices to propose possible relationships rather than claiming that every similarity demonstrates direct borrowing.
8. India and the Greeks: A Much Older Relationship
The sixth chapter broadens the chronological perspective beyond the Bronze Age.
Its title, “India and the Greeks: an ancient relationship,” signals the author's argument that Greek-Indian interaction did not begin with Alexander the Great. The chapter is divided into discussions of routes from the Mediterranean to the Indus, references in epic traditions, contacts during the last pre-Alexander centuries, and the relationship between Greeks and the development of Buddhism.
The first part examines possible routes connecting the Mediterranean and India. Maritime and overland routes could have transmitted not only merchandise but also people, ideas and cultural practices.
Greek epic and geographical traditions are considered as possible evidence for knowledge of distant eastern regions. The book seeks to identify references that might preserve memories of ancient connections.
The discussion then turns to the centuries immediately preceding Alexander. Rather than viewing Alexander's expedition as the beginning of Greek knowledge of India, the author considers evidence for earlier contacts.
The relationship between Greeks and Buddhism forms a particularly important part of this discussion. The book considers the possibility of intellectual exchanges between Greek and Indian traditions and examines the role of Indo-Greek communities in the later development and dissemination of Buddhist ideas and artistic forms. Scholarship on Greek-Buddhist knowledge transfer is explicitly included in the book's bibliography.
The wider implication is that interaction between Greek and Indian civilizations should be understood as a prolonged historical process rather than as an event beginning suddenly with Alexander.
9. The Disputed Heritage of the Indus Civilization
The seventh chapter addresses the political and historiographical dimension of the Indus Civilization.
The book argues that archaeological interpretation has not always been independent of modern political and national considerations. Questions concerning who “owns” the Indus Civilization, which modern population or nation should claim it as its ancestor, and how it should be related to later Indian traditions have generated controversy.
This issue is connected with earlier debates about the interpretation of the Indus script, the identity of the Harappan population and the relationship between the Indus Civilization and later Vedic culture.
The author is particularly concerned with attempts to interpret archaeological evidence through modern ideological frameworks. The central methodological message is that ancient evidence should be evaluated independently of modern political identities.
The bibliography demonstrates the breadth of this debate, including archaeological, linguistic and historical works on the relationship between the Harappans, Indo-Iranian populations and later Indian civilization.
10. Overall Conclusion
The concluding argument of the book is that the Indus Civilization should be placed within a much broader network of Bronze Age interaction.
The author does not rely on a single category of evidence. Instead, the proposed Aegean-Indus relationship is constructed from a cumulative comparison involving:
# trade routes;
# imported artifacts;
# maritime technology;
# metal production;
# weights and measures;
# weapons;
# beads and jewelry;
# pottery;
# seals;
# iconography;
# religious symbolism;
# textiles;
# silk;
# place names;
# and later historical traditions concerning Greek-Indian contacts.
The strongest part of the argument is therefore not necessarily any single alleged parallel but the possibility that numerous similarities, when considered together and within the known networks of Bronze Age trade, may point toward a more interconnected ancient world.
At the same time, the book recognizes that parallels do not automatically prove direct contact. Some motifs are widespread, some technologies may have developed independently, and objects may have travelled through several intermediary regions. This methodological problem is particularly evident in the discussion of metrology, geometric symbols, weapons and stylistic similarities.
The overall interpretation nevertheless challenges a strictly compartmentalized view of ancient civilizations. The Indus, Mesopotamia, Bactria-Margiana, Dilmun, Arabia, the Levant, Egypt and the Aegean are presented as components of an extensive system of interaction in which merchants, craftsmen, technologies, luxury goods, artistic motifs and perhaps religious ideas could travel over enormous distances.
The book consequently proposes a reconsideration of the conventional geographical boundaries used in the study of Bronze Age history. Rather than viewing the Indus Civilization as an isolated eastern civilization and the Aegean as an isolated western civilization, it suggests examining both as participants in broader Eurasian networks.
Final Assessment
The fundamental thesis of the work is therefore connectivity. The author seeks to demonstrate that the ancient world was considerably more interconnected than traditional models sometimes allow. The Indus Civilization possessed extensive commercial relationships with Mesopotamia, Central Asia and the Persian Gulf; these regions in turn connected with the eastern Mediterranean and Aegean. Within this network, the possibility of Aegean-Indus contact becomes, in the author's view, a legitimate subject for investigation.
The book's contribution lies especially in assembling a large body of comparative material and drawing attention to correspondences that deserve further archaeological, technological and scientific investigation. Its central questions remain open in several cases, particularly where direct archaeological proof is lacking. The evidence is therefore best understood as a series of proposed parallels and possible connections, ranging from relatively well-attested commercial interaction to more speculative interpretations of artistic, religious and linguistic similarities.
In this sense, the study ultimately advocates a more integrated history of the Bronze Age—one in which cultural development resulted not only from local invention but also from mobility, exchange, adaptation and interaction across the vast spaces linking the Mediterranean with South and Central Asia.
ANCIENT INDUS ORNAMENTS & AEGEAN PARALLELS
Harappan jewellery
NUMBER 1: Lebena, EM II Diadem with leaf attachments and ties, similar items from: (a) EM II – MM I Platanos Tomb A, (b) Pyrgos Cave, (c) diadem from Koumasa, (d) Gold jewelry from Tomb 2 of Mochlos etc
NUMBER 2: (a) Gold conical buttons from Poliochne EBA, (b) EM II – MM I gold jewelry from Platanos Tomb A (# 478), (b) EM II – MM IA Boss (LE 3), Lebena, (c) D. Boss with leaves (MO 27), Mochlos complex etc..
NUMBER 3: (a) Boss MO 47, Mochlos
NUMBER 4: (a) flat gold beads with tubular, mid-rib string holes from Poliochne, etc see also ART OF THE FIRST CITIES .. p. 240, fig. 72 (Novosvobodnaya, Tel Abraq)
NUMBER 5: (a) Minoan fresco with the 8-figure motif, etc.
ETCHED CARNELIAN SEE FIG. 74 ARUZ
There is indeed tangible, albeit few, evidence that the international trade network during the heyday of Indian civilization reached as far west as Greece. We have already noted the finding of beads in Harappa which were made with the same material as those of Minoan Crete, but the relevant similarities do not stop here. In the treasure of the Column of Aegina have been found two engraved biconical beads made of cornelian stone, connected with the Indian culture and dating from the second half of the third millennium BC, [6_1] while evidence from the so-called Harappa-type excavations have been excavated in Aegean sites, such as Troy and the BCP. [6_2] Besides, it seems that the merchants of Tire, considered as practitioners of the maritime trade on behalf of Meluhha, had contacts with the Aegean world, while the physical presence of Minoan merchants and their fellow Indians in Dilmun is estimated.
Figure 7.59 Distribution of gold/silver lobed hairrings, tubular disc beads and quadruple-spiralled beads between the Aegean and the Indus valley, c.2600-2000 BC
Distribution map of etched carnelian beads (fig. 9, The Aegean before and after c. 2200 BC between Europe and Asia: trade as a prime mover of cultural change, Lorenz Rahmstorf)
Διανομή μακρών χανδρών από κορνήλιο λίθο (Rahmstorf 2015, fig. 10)
Χάρτης των κοιτασμάτων lapis lazuli στο Pamir και Hindu Kush καθώς και μια επιλογή από τοποθεσίες με lapis lazuli (ακατέργαστα κομμάτια και τελικά προϊόντα) μεταξύ περίπου της 7ης και 2ης χιλιετίας π.Χ. Στην περιοχή της Νοτιοδυτικής Ασίας.
https://publications.dainst.org/journals/efb/article/view/2718/7143
1. Διαμάχη
για την ύπαρξη γραφής
2. Οικονομική
ανάπτυξη και εμπόριο
2.4 Οι Μαδιανίτες της ύστερης Εποχής του Χαλκού
3. Προέλευση
του πολιτισμού του Ινδού
4.
Καλλιτεχνική έκφραση - επιδράσεις
4.3 Διαμερισματοποιημένες χάνδρες
4.11 Σφραγίδες με κεφαλές ζώων σε δίνη
4.13 Επίπεδες χάνδρες με κεντρικό νεύρο
4.15 Πιθηκοειδή της Ινδικής στην
Αιγαιακή τέχνη;
5.1 Λατρεία δένδρων και στηλών
5.6 Θαλάσσια όστρακα, συμβολισμοί και αναλογίες
6. Ινδία και
Έλληνες: μια παλαιά σχέση
6.1 Από την Μεσόγειο ως τον Ινδό ..
6.3 Επαφές κατά τους τελευταίους προ-Αλεξανδρινούς αιώνες
6.4 Η γέννηση και ανάπτυξη του Βουδισμού και οι Έλληνες
7. Η
διαφιλονικούμενη κληρονομιά του πολιτισμού του Ινδού
ΒΙΒΛΙΟΓΡΑΦΙΑ
https://repository.upenn.edu/cgi/viewcontent.cgi?article=3354&context=edissertations
Hickman, J. 2008b. “Gold Before the Palaces: Crafting Jewelry and Social Identity in Minoan Crete” (diss. Univ. of Pennsylvania).
https://discovery.ucl.ac.uk/id/eprint/1478344/43/Massa_Thesis_combined.pdf
Massa, M. 2016. “Networks before Empires: cultural transfers in west and central Anatolia during the Early Bronze Age” (diss. Institute of Archaeology, University College London).
Schmidt, E. F. 1933. "HISSAR II: Tepe Hissar. Excavations of 1931," The museum Journal XXIII (4), pp. 366-389.
https://www.penn.museum/sites/journal/9426/?fbclid=IwAR35RyuwDmyFtiPVGRCS-kYFvimV9zEOQtBmpDOfUVDOJQzDXCfoi4qCt88
https://pages.vassar.edu/central-asia-sites/
https://pages.vassar.edu/central-asia-sites/?fbclid=IwAR0yfCPspm2R_h6eeQgiMswhJ7-KtljLjxX6FJH3OS55Ypliz8qS6qj2nAI
Khlopin, I. N. 1981. "The Early Bronze Age Cemetery of Parkhai II: The First Two Seasons of Excavations: 1977-1978," Soviet Anthropology and Archaeology 19(1-2), pp. 3-34.
https://www.google.com/url?sa=i&url=https%3A%2F%2Fpoj.peeters-leuven.be%2Fsecure%2FPOJ%2Fdownloadpdf.php%3Fticket_id%3D607d1c9c65e97&psig=AOvVaw3oGONpZPE35EFWkVSHv99y&ust=1622084171995000&source=images&cd=vfe&ved=2ahUKEwjw7prIrObwAhWOt6QKHarMAT0Qjhx6BAgAEBI
Huot, J.-L. 2004. "Double - Spiral - Headed Pins from Georgia," ANES 51, pp. 227-233.
Rahmstorf, L. 2015. "The Aegean before and after c. 2200 BC between Europe and Asia: trade as a prime mover of cultural change," in 2200 BC – A climatic breakdown as a causefor the collapse of the old world? (Tagungen desLandesmuseums für Vorgeschichte Halle Band 12/1), pp. 149-180.
Arnott, R. 2022. Crossing Continents. Between India and the Aegean from Prehistory to Alexander the Great, Oxford / Philadelphia.
ΓΙΑ ΑΓΟΡΑ ΤΟΥ ΒΙΒΛΙΟΥ ΑΠΕΥΘΥΝΘΕΙΤΕ ΣΤΗΝ LULU: https://www.lulu.com/en/en/shop/dimitrios-konidaris/indus-harappan-civilization-and-the-aegean-parallels-and-affinities/paperback/product-7d5jpn.html?page=1&pageSize=4 Ή ΣΤΟΝ ΣΥΓΓΡΑΦΕΑ: ppctem@yahoo.gr
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