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The Mysterious Viking Inscription on Hagia Sophia’s Second Floor That Looks Like a Crack

On Hagia Sophia’s upper gallery level in Istanbul, there’s a mark that looks like a natural vein or a hairline crack in the marble at first glance, but it turns out to be a runic “I was here” left by a Scandinavian visitor. Here’s what it likely says, and why it’s so oddly human.

The Mysterious Viking Inscription on Hagia Sophia’s Second Floor That Looks Like a Crack

For someone who lives in Istanbul, visiting Hagia Sophia isn’t really a “tourist activity.” It feels more like checking in on an ancient relative. The city is a time machine on every corner, but some details are so absurd they almost feel personal. The other day I went up to the famous upper level again, slipped through the crowd, leaned in close to those marble balustrades, and looked at that infamous “signature.”

If you don’t know about it, this isn’t some secret. Guides have been telling the story for years. Still, seeing those little gouged lines up close (touching is forbidden, so let’s say “really seeing” it) drops you straight into a thousand-year-old moment that’s intensely ordinary and strangely empty.

And there it is, on the marble of the upper gallery: the trace of a Varangian, one of the Scandinavian guards who served the Byzantine emperors, leaving a mark in the middle of the world.

Hagia Sophia Grand Mosque

Hagia Sophia Grand Mosque

What Does the “Crack” Actually Say?

On the upper gallery’s marble railing, there’s a set of scratches that look, at first, like nothing more than the marble’s natural texture. But it’s runic writing. Runes, as in the angular, carved-looking alphabet used in Scandinavia before Latin letters became dominant. That’s exactly why it could pass as a stone vein for so long.

Here’s the crucial part: people often repeat it as “Halfdan was here,” but the inscription is heavily worn today. What’s typically said in more careful accounts is that what remains clearly legible is mostly the tail end, something like “-ftan,” which is commonly linked to the name Halfdan. In other words, instead of a neat full sentence, what survives is probably the fragment of a standard formula along the lines of “(Name) carved these runes.”

And honestly, that makes it funnier. The logic is identical to someone scratching their name into a bus seat or a school desk today. The only thing that changes is the surface. Plastic versus the marble of one of the most monumental buildings on earth.

The Most Successful Camouflage in History

The reason this survived is almost comedic: for centuries, many people simply didn’t read it as writing. It was easy to dismiss as a crack, a vein, or normal wear. And it’s not some massive, bold piece of graffiti either. It’s thin, shallow, almost timid in the stone.

What hits me is how we usually read “history” through grandeur. But sometimes history is just the afterimage of boredom. A tiny act, left unnoticed long enough to become immortal.

Hagia Sophia Grand Mosque 2

Hagia Sophia Grand Mosque

Why This Viking Trace Feels So Real

Because it doesn’t come from a “great narrative.” It comes from the most basic impulse imaginable:

I was here.

And there’s another layer that makes it even more interesting. These runic traces are generally associated with the Varangian Guard, and the timeframe often cited is roughly the 9th to 11th centuries. So this isn’t “some fantasy Viking thing.” It’s tied to a very real Byzantine institution where Scandinavians served in the heart of the empire.

There’s also the detail people miss: it’s not necessarily just one mark. A second runic inscription on the upper level was reportedly identified later, and its reading can vary depending on the source. So the more accurate picture isn’t “one random signature,” but a small cluster of traces that hint at a repeated human behavior in a place that’s supposed to be too sacred for something so petty.

Conclusion: Ideology, or Reflex?

When you look at that marble, you’re not just seeing “history.” You’re seeing the reflex: the need to say, anywhere, even here, that you existed.

Halfdan’s boredom that day somehow became one of our favorite historical incidents.

An Istanbul note: next time you’re in Hagia Sophia, don’t look at that railing only as an “artifact.” Try to feel the presence of someone who probably just wanted the moment to be over, already thinking about where they’d unwind later, and still couldn’t resist leaving a small, stubborn proof behind.

Ozge#History

Alaşehir to Philadelphia: How One Name Crossed an Ocean

Philadelphia isn’t just an American name, it’s an Anatolian one with a biblical backstory: Alaşehir’s ancient Philadelphia, one of Revelation’s Seven Churches, resurfaced centuries later as William Penn’s city of “Brotherly Love.”

Anatolia Philadelphia Map

Living in Turkey, you get used to driving through small towns without a second thought. You see a sign, think “just another quiet place,” and keep going. But then, one day, you end up walking through somewhere like Alaşehir. You pause at a sign, a ruin, or the particular hue of a stone, and suddenly a massive gateway swings open in your head.

That’s exactly what Alaşehir did to me.

Because the ancient name of Alaşehir is Philadelphia. Yes, the exact same word as the famous city in America. And this bridge of names carries far more human drama, political intrigue, religious history, and the constant threat of earthquakes than you might expect.

Why “Philadelphia”: A King’s Reputation for Loyalty

Ancient Philadelphia is generally associated with Attalos II Philadelphus of Pergamon. “Philadelphus” in Greek literally means “one who loves his brother.” This wasn’t just poetic branding; it signaled an image of loyalty.

Statue of Attalus Ii, King of Pergamum

Statue of Attalus II, King of Pergamum

Some retellings frame that loyalty as political too: in an era when outside powers had every incentive to exploit rivalries within royal families, Attalos is remembered for refusing to turn against his older brother. In that telling, “Philadelphia” becomes more than a name. It becomes a monument to a bond that didn’t break under pressure.

The City of Quakes: Culture Written in the Soil

Philadelphia also had another reputation: it was famously vulnerable to earthquakes. Ancient writers like Strabo are often cited in connection with the city’s constant shaking.

Standing there, it makes you realize something. A city’s culture isn’t written only by palaces and wars. Sometimes it’s written by the ground itself. In a place that keeps moving, architecture, daily life, and even metaphors start bending toward the same obsession: what can actually endure.

Alaşehir   Manisa   Turkiye

Alaşehir - Manisa 

The Seven Churches Connection: Stones, Pillars, and Revelation

What struck me most about Alaşehir was its footprint in Christian history. The city is one of the Seven Churches of Revelation.  In fact, Revelation names the full list in one breath. John hears a voice telling him: “Write what you see in a book and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea” (Revelation 1:11). When you remember that these are real places in western Anatolia, “Philadelphia” stops feeling like an abstract Bible label and starts sounding like geography.

Seven Churches of Revelation

Seven Churches of Revelation

Today, you can still see massive structural remains locals often associate with a church site tied to St. John, including heavy buttress-like supports that hint at how large the building once was. And then there’s the line addressed to the community in Philadelphia:

“I will make him a pillar in the temple of my God.”

Among those stones, the “pillar” imagery stops feeling abstract. In a city shaped by earthquakes, becoming an unshakable pillar isn’t just poetry. It’s the ultimate promise of stability in a world that won’t stop moving.

Where Does the Name “Alaşehir” Come From?

There are two layers to the name Alaşehir. One is the popular folk story often repeated locally. I love a good tale, but I keep it as what it is: a legend.

The more grounded explanation is linguistic and documentary. “Alaşehir” is also linked to the idea of a “multicolored” or “speckled” town, with early attestations in medieval sources. Honestly, having seen Alaşehir up close, “multicolored city” doesn’t feel like a stretch. The landscape has a texture that matches the name.

Why Was the Name Given to Philadelphia in the USA?

Let’s clear the air: William Penn didn’t choose the name simply to mirror a church from the Bible. He chose it because it evoked an ideal: Brotherly Love.

Penn imagined Pennsylvania as a kind of “Holy Experiment,” a place where people fleeing religious persecution could live together in peace. The meaning is straightforward: phileo (to love) + adelphos (brother).

And there’s a resonance too. Even if the primary pull was the Greek meaning and Quaker tolerance, “Philadelphia” already carried a positive association in Christian tradition because of the faithful Philadelphia mentioned in Revelation. The name fit Penn’s vision of coexistence almost too perfectly.

The Birth of Pennsylvania 1680

William Penn (holding paper) and King Charles II depicted in The Birth of Pennsylvania 1680, a portrait by Jean Leon Gerome Ferris

Final Thought

What I love about this connection is how the same word ends up carrying two different dreams of order across two different eras. In Anatolia, Philadelphia grows out of a story about loyalty under political pressure. In America, it becomes a statement of tolerance and living together.

It’s easy to dismiss Alaşehir as “just a small town.” But if you stop and listen for a moment, you realize an entire world history is echoing through its name.

Ozge#Screen

The Soviets’ Last Joke: The 1991 “Lord of the Rings” and the Return of a Lost Treasure

If you think Middle-earth’s screen history started with Peter Jackson, buckle up. I’m taking you back to 1991—the chaotic final days of the Soviet Union, right on the edge of collapse.

Russian Lord of the Rings and the Return of a Lost Treasure

In 2025, YouTube’s dusty algorithm dropped something in my lap: Khraniteli (“The Keepers”). A TV adaptation made by Leningrad Television, broadcast once in 1991, then seemingly vanishing into thin air. For decades it lived as a rumor, a piece of “lost media.” Then came the twist: in 2021, Channel 5 (often described as Leningrad TV’s successor) uploaded it to YouTube, and the internet collectively went, No way this is real.

They tried to adapt Tolkien’s massive work for television right before the USSR fell, using the resources they didn’t have.

The result is a full-on hallucination.

Lost-media magic: not a “film,” more like a TV stage play

First, set your expectations correctly. This isn’t a theatrical feature in the modern sense. Think made-for-TV teleplay with that unmistakable videotape vibe, closer to recorded stage drama than cinema. It runs in two parts, about 115 minutes total.

And honestly, that “lost media” aura is half the spell. A one-off broadcast resurfaces three decades later and suddenly you’re watching an alternate 1991 timeline leak onto your screen.

Only The Fellowship of the Ring, and the Soviet Tolkien climate

Let’s clarify the scope. This isn’t a full trilogy. It adapts only the first book, The Fellowship of the Ring.

So why 1991? Why Russia? This didn’t appear out of nowhere as some “Alright kids, today we’re playing Hobbits” joke (even if it sometimes looks like that). Tolkien’s work had built real momentum in late-Soviet cultural circles, and this adaptation is often linked to the era’s Russian-language Tolkien fandom and translation culture.

Quick side note on the translation “flavor”: the Russian tradition around The Lord of the Rings has its own history and debates. Some translations carry a distinctly local tone, and the adaptation’s “strangely familiar” mood can feel tied to that linguistic atmosphere as much as to the visuals.

The Wizard of Oz, or a psychedelic fever dream?

The moment you press play, leave Jackson’s gray, grim, epic Middle-earth at the door. What you get instead feels like The Wizard of Oz collided with Snow White, filtered through children’s theater.

Primitive chroma key. Costumes that look like they were sewn from nylon five minutes before curtain. A narrator hovering over everything like a bedtime story.

But the biggest fuel for the “weird dream” feeling is the music. One of the credited names is Andrei “Dyusha” Romanov, connected with the legendary Soviet/Russian rock scene (including ties to Aquarium). The score leans so hard into that late-Soviet psychedelic vibe that you’ll occasionally feel like you’re not in Mordor, you’re backstage at a rock festival.

The detail that absolves Peter Jackson: Tom Bombadil (and Goldberry)

Now for the juiciest part.

You know the eternal Tolkien-fan complaint: “How could Jackson leave out Tom Bombadil and Goldberry? That’s betrayal!”

Well, this Soviet adaptation does something hilarious. It unintentionally proves why Jackson may have been right.

Because in Khraniteli, Tom Bombadil is in it. Big presence, full vibe, and Goldberry too.

Tom Bombadil and Goldberry in Soviet Lotr 1991  - Khraniteli Television Play Scene

Tom Bombadil 

And what happens? The whole thing instantly becomes a Disney fairy tale.

You’re trying to build tension with the Nazgûl (which is already a challenge in this production), and then suddenly you’re watching a cheerful uncle figure singing and skipping through the woods. Whatever epic weight you were trying to hold onto just evaporates.

Cinema is ruthless like that. In the novel, Bombadil is a wonderful world-building pit stop. On screen, he can slice the main tension in half and yank the tone toward children’s fantasy. Watching the Soviet version makes you understand, viscerally, what kind of tonal landmine Jackson stepped around.

Tom Bombadil and Goldberry in Soviet Lotr 1991   Khraniteli Television Play Scene2

Tom Bombadil and Goldberry in Soviet LOTR 1991 - Khraniteli Television Play Scene

And it’s not only Bombadil. This adaptation also leans into some of the book’s side paths, those detours Jackson trimmed for pacing, so you get a glimpse of what The Fellowship looks like when you let the story wander.

Pre-Jackson fantasy attempts: why it was always cartoons or TV fairy tales

It’s easy to laugh and say, “What were the Soviets thinking?” But to be fair, Tolkien adaptations before the 2000s were often trapped in similar lanes.

Before Jackson, you had Ralph Bakshi’s 1978 animated film (famously incomplete in terms of covering the full story), Rankin/Bass adaptations like The Hobbit (1977) and The Return of the King (1980) leaning into musical TV-animation energy, and BBC-style radio drama traditions that did many things well but still didn’t make high fantasy feel like heavyweight mainstream cinema.

Jackson’s real achievement wasn’t just fidelity, it was tone. He nailed a seriousness that convinced the world fantasy wasn’t automatically “for kids.” Khraniteli, in its own accidental way, shows the opposite lesson: how quickly Middle-earth can slide into fairy-tale TV theater if the tone tilts a few degrees.

Russian Gollum

Russian Gollum

Final word

As cinema, Khraniteli is rough. Calling it a “film” almost feels generous; it’s closer to a television stage production preserved on tape.

But if you love Tolkien, especially if you’ve ever wondered “Okay, but what would Bombadil actually look like on screen?”, this is required viewing. It’s a lost treasure that delivers laughs, shock, and, by the end, a sincere urge to say:

Thank God Peter Jackson made the choices he made.

Quick facts

Title: Khraniteli (“The Keepers”)
Format: Soviet made-for-TV teleplay (videotape aesthetic)
Based on: The Fellowship of the Ring
Length: 2 parts, about 115 minutes
Broadcast: once in 1991, later thought lost
Rediscovery: republished on YouTube in 2021 (Channel 5)
Notable for: Tom Bombadil, Goldberry, and several “book detours”

 
Ozge#Science

Is Our Ideology Hidden in Our Brain’s “Gag Reflex”?

The experiment uses people’s reactions to disgusting images to make predictions about their ideological leanings. Let’s see what kind of results it actually produced.

Political Spectrum and Gag Reflex

We all like to think of ourselves as rational beings. We claim that we read party manifestos before voting, analyze economic data, and engage in deep philosophical reflection about “the survival of the nation” or “freedoms.”

But what if I told you that beneath all this intellectual veneer, some of your political instincts may be shaped in your gut—or rather, in the brain’s most primitive, reflex-driven circuits?

I’m not the one making this up. A research team affiliated with the Virginia Tech Carilion Research Institute reported findings along these lines in a 2014 study published in Current Biology—a paper led by neuroscientist P. Read Montague.

The Experiment: Listening to a Politician, or Looking at Something Repulsive?

The setup was simple. Participants were placed in an fMRI scanner to measure their brain activity. But instead of playing political speeches, the researchers showed them something completely different:

Disgusting images.

A filthy toilet, feces, a plate of food covered in bugs, a rotting piece of flesh…

What Does an F Mri Machine Look Like

 fMRI Scanner

A quick note on what fMRI actually does: fMRI isn’t “mind reading.” It tracks changes in blood flow and oxygenation in the brain. When neurons in a region work harder, that area demands more energy, and the body sends more oxygen-rich blood there; the scanner captures this indirectly via what’s known as the BOLD signal. In other words, the colorful “glows” aren’t thoughts—they’re a proxy for where the brain is working more in that moment.

F Mri Brain Activation Heatmap Showing Bold Signal Changes Across Multiple Regions

fMRI brain activation heatmap showing BOLD signal changes across multiple regions

While participants viewed the images, the researchers recorded activity patterns in regions often associated

 with threat processing (like the amygdala) and visceral/affective processing (including the insula). After the images, participants completed a standard political survey covering issues like gun control, abortion, same-sex marriage, and immigration.

A Striking Prediction

The results were unsettling. The neural response to those “disgust” images carried real predictive power about where a person landed on the liberal–conservative spectrum.

The pattern looked like this:

  • People whose brains showed a stronger “disgust/threat” response tended to score more conservative on the survey.

  • Those who were more indifferent—or had a higher disgust threshold—tended to score more liberal.

And the association wasn’t trivial: the researchers reported that brain responses to disgust stimuli could statistically distinguish liberal–conservative tendencies with strong performance, with some analyses reaching AUC ~0.85 under a specific sub-condition. (Note: In statistics, an AUC of 0.85 indicates an 'excellent' ability for the model to distinguish between the two groups.)

Is Conservatism an “Immune System”?

So how could there be any connection between feces or insects and “state governance”? One answer may lie in evolutionary logic.

Across human history, disgust has been a survival reflex. Feeling revulsion toward rotten meat, feces, or unknown creatures helped our ancestors avoid poisoning and disease. The body had to defend its boundaries.

A conservative mindset may be more likely to translate that same “protection and purity” impulse onto the social plane:

Biologically: “This spoiled food must not enter my body.”
Politically: “This foreign culture/immigrant/idea must not enter my society.”

For conservatives, a “border” may feel like more than a line on a map—it can function as a psychological shield that protects perceived integrity. Liberals, by contrast, may be more open to novelty (or less sensitive to certain threat cues), and therefore approach social change with greater flexibility.

Conclusion: Ideology Has a Body

This experiment left me with an uncomfortable thought: we’re not always the free-willed, purely rational thinkers we imagine ourselves to be. Our political fights, parliamentary debates, or online mob frenzies may sometimes reflect older biological circuits playing out in a modern arena.

Maybe the reason we can’t convince each other isn’t only that our arguments are weak—but that our brains’ thresholds for “threat” and “disgust” can differ in ways that arguments don’t easily reach.

Politics isn’t just a mental chess match; it can be a physical reflex. It may be our hand that stamps the ballot, but behind that decision, threat/disgust thresholds that kick in before arguments (even if not solely decisive) may also play a role. 

**Source:** Ahn et al. (2014), *Current Biology*. DOI: 10.1016/j.cub.2014.09.050

Ozge#History

A Geographic Illusion: Why Is Europe Considered a Separate Continent?

Europe looks like a large peninsula jutting out from Asia, and geology reinforces that intuition by pointing to a single Eurasian landmass. So why do we keep treating Europe as a separate continent? Because the answer isn’t in mountains or seas—it’s in cultural bias, ancient pride, and the brain’s oldest shortcuts for labeling “us” versus “them.”

A Geographic Illusion - Why Is Europe Considered a Separate Continent
 

When you look at a map, Europe appears like a sizable peninsula stretching westward from the massive body of Asia. While geological reality tells us there is a single landmass and tectonic system often summarized as “Eurasia,” why do we still insist—from school textbooks to diplomatic tables—on treating Europe as a separate continent?

The answer isn’t in mountains or seas. The answer lies in the deep layers of cultural prejudice, the reflections of ancient arrogance, and the biological illusions of the human brain.

This isn’t just a map issue; it’s the thousands-of-years-long story of how humans define what is “not us.”

1) Biological Roots: Why Do We Hear Foreigners as “Noisy” and “Savage”?

The history of “othering” begins not with Ancient Greece, as many assume, but with Sumer—where civilization itself begins.

In the earliest written records, the Sumerians’ view of nomadic groups coming from outside Mesopotamia (especially the Martu/Amurru peoples) contains not only hostility, but an anthropological disgust. In Sumerian tablets from the 2000s BCE, the descriptions used for these nomads are striking:

“They know no house or home, they do not bury their dead, they do not eat cooked meat, and… their language is like the barking of a dog, like the bellowing of an animal.”

For a Sumerian scribe, every sound outside his complex, rhythmic language wasn’t “human speech,” but a wild noise from nature. Why?

Modern psychoacoustics and neurology explain this through Cognitive Load: when our brain hears its native language, it runs on “autopilot,” parsing words and filtering out irrelevant frequencies. But when it hears a foreign language it doesn’t know at all, the brain burns huge energy trying to crack that “cipher.”

That triggers three effects:

  • Perceiving it as noise: The brain categorizes sound signals it can’t interpret not as “information,” but as a kind of “threat” or “background noise.”

  • The block-sound effect: In a familiar language, we detect the gaps between words (pauses). In an unfamiliar language, sound can hit the ear as a continuous, coarse, heavy “block.”

  • A virtual decibel increase: Because of intense focus, even if the physical loudness is the same, the brain can perceive foreign speech as louder, more dominant, and more irritating. Remember this the next time you’re on the metro thinking tourists are “talking so loudly.”

So what the Sumerian called “animal bellowing” was, in reality, his brain’s biological strain—trying to silence, label, or compress a signal it couldn’t decode.

Tablet Describing Goddess Inanna's Battle With the Mountain Ebih, Sumerian

"Inscribed with the text of the poem Inanna and Ebih by the priestess Enheduanna, the first author whose name is known. In an era when Western civilization was not even a whisper in history, the first signature on the dusty pages of time was carved not by a male monarch or a warrior, but by a woman. By engraving her name beneath her works, Enheduanna became the first human being to declare an individual identity to the world."

And I want to say this bluntly, because it’s the core of the mechanism:

“Actually, the Sumerians weren’t doing all this through conscious racism; our primitive ancestors evolved exactly this way. This is an inevitable outcome of the tribal survival instinct. When our primitive ancestors saw a different group whose language, culture, appearance—even haircut—fell outside their familiar perception, they coded it directly as a survival threat. Because of this genetic legacy, the brain pairs everything foreign with fear; it perceives it as a threat and, to protect itself, wants to destroy it through hatred. So racism is actually far beyond consciousness: it’s our most primitive defense mechanism shaped by evolution, where the survival instinct turns us into a killer to protect the tribe.”

Even today, in conservative societies, a young person choosing a different haircut can become a problem. Even if the world has been touched by individualization, in the Turkey I live in, this is still the case. If you look different from the norm, it’s absolutely possible to be met with furrowed brows.

So even the “continent” debate, at its deepest layer, leads to this question: How does the brain code the foreign?

2) “Bar-Bar-Bar”: Greek Arrogance and the Division of the World

Centuries after Sumer, the same biological illusion turned into a cultural weapon in Ancient Greece.

When Greeks heard Persians, Egyptians, or Scythians speaking—languages they didn’t understand—they perceived only meaningless syllables: “Bar-bar-bar…”

From this sound imitation came the word barbaros: “one who doesn’t speak Greek, whose speech is unintelligible, whose sound is crude.” For them, the world split in two: “Us” (those who possess Logos/Reason) and “The Others” (those who make noise).

Those who put this mental map onto paper were Anaximander, Hecataeus, and the historian Herodotus. They divided the world (even though it was essentially one landmass) into three artificial continents:

  • Europe: the Greek peninsula and the lands to its north (close to them)

  • Asia: Anatolia, the Persian Empire, and the “others” to the east

  • Libya (Africa): the mysterious lands to the south

This is crucial: before geology, “continent” becomes the stamping of “us/other” onto geography.

Europe Asia and Libya

Europe Libya and Asia

3) From Language to State: The Etymological Journey of a “Noise”

The Greeks’ imitation of “unintelligible sound” stopped being a mere joke in Roman hands—and became a massive legal status.

When Romans transferred the Greek bárbaros into Latin as barbarus, they lifted it from “not knowing the language” into “not belonging to the state.” A barbarian was no longer just someone making noise; a barbarian stood outside Roman law, discipline, and borders (Limes)—and therefore had to be “tamed.”

The spread of this concept was like a global software update: Rome exported this “othering” terminology through Medieval Latin (barbarinus) into European languages as a civilizational standard.

The most striking part is that this contempt wasn’t only a Western reflex; the kinship with Sanskrit barbara (stammering, foolish) shows how ancient and universal the tendency is: equating what is “not us” with “noise.”

Thus, a simple ancient “blah blah” mockery became—across thousands of years and continents—one of the core ideological weapons building the modern “civilized vs. savage” split.

4) The Roman Paradox: Winning with Weapons, Losing with Culture

The map Greeks drew, and the “Barbarian/Civilized” split, was institutionalized through one of history’s most interesting ironies: Rome.

Romans crushed Greece militarily, looted its cities, and enslaved Greeks. In theory, the one with weapons should impose his culture. But the opposite happened. As the Roman poet Horace confessed in his famous line:

“Conquered Greece captured her savage conqueror (Rome) and brought her arts into rustic Latium.”

Bronze Medallion Depicting Horace, 4th–5th Century

Bronze medallion depicting Horace, 4th–5th century

Rome took Greek philosophy, Greek gods, and—most importantly—the East–West split, and fused it with Roman law and statecraft. Greece produced the “software”; Rome built the massive “operating system” to run it. That’s how “Europe” stopped being merely a geographic region and became an identity formed from Roman law and Greek thought.

“As the Roman Empire collapsed politically, the immense cultural and geographic legacy it left behind became the highest status to be reached for the northern peoples who destroyed it. Germanic, Frankish, and northern tribal chiefs, even if they defeated Rome militarily, admired its law, its urban structure, and that sharp cartography dividing the world as ‘Europe–Asia’… To become Romanized was the only passport to be seen as a legitimate ruler and a civilized society…”

5) History’s Biggest Slap: Who Was Carrying the “Barbarian” Stamp?

“The greatest irony in history is that the Germanic, Frankish, and northern peoples who today define themselves as the ‘truly civilized Europeans’—and stamp the rest of the world with the label ‘barbarian’—were, at that time, seen by Romans as the lowest barbarians.”

The examples of Sidonius Apollinaris and Tacitus work like a mirror here:

Sidonius Apollinaris whining in disgust at the smell and noise of the Goths—“How can I write civilized poetry among seven-foot-tall stinking giants?”… Tacitus describing these peoples as “undisciplined savages who know only war and plunder”…

And the punchline:

“The most absurd part is that yesterday’s ‘barbarian’ peoples—who have no genetic or direct historical link to Rome—today take on the role of Rome’s heir and keep calling everyone unlike themselves ‘barbarian.’”

Barbarian Kingdoms: Rome’s Killers, the New Owners of the Legacy

The period known in historical literature as the Barbarian Kingdoms (Regna Barbarorum) (5th–8th centuries CE) is exactly where this irony becomes institutional.

The Frankish, Visigothic, Ostrogothic, and Vandal kingdoms rising over Rome’s ruins couldn’t resist imitating Rome’s grandeur even as they looted it.

The sharpest example: Charlemagne. Coming from a Germanic tribe Rome once called “savage,” he was crowned in 800 CE by the Pope as “Emperor of the Romans.” Yesterday’s “stinking giant” now wore the title of Rome’s legal heir and the “Father of Europe” (Pater Europae).

These kingdoms copied Rome’s legal system, Latin, and religion (Christianity) to forge an “armor of legitimacy.” But in the process, they also inherited Rome’s famous “superior tone” intact.

In short: the voices giving civilization lessons today are, in large part, the product of history’s most successful act of imitation.

Cole Thomas the Course of Empire Destruction 1836

Thomas Cole – "The Course of Empire: Destruction

Same Map, Different Actors: A Thousand-Year “Psychological Border”

What began in the Greek mind as a concept—Europe and Asia—turned in Roman hands into an impassable physical and legal wall, concretized by the Rhine and Danube and by the logic of Limes.

Today’s “central” European states are, in a sense, the heirs of yesterday’s “barbarian tenants” who took shelter inside that ancient wall. Ownership changed hands; but the “Us vs. Others” line on the mental map barely moved.

The East–West projection used today from Brussels or Berlin is, in many ways, an updated version of the same ancient stubbornness sketched in a Greek city-state 2,500 years ago, sealed by Rome, and carried into the present by the Barbarian Kingdoms.

6) The Dance of Borders: From the Don River to the Urals (And Peter Enters the Stage)

Now we come to the concrete, “scientific” part I love: the border itself.

If we return to geographic reality, there is no natural boundary (like an ocean) separating Europe and Asia. These borders are drawn entirely by political decisions.

From antiquity to the 18th century: Starting with Ptolemy, for more than a thousand years, cartographers accepted the eastern boundary of Europe as the Don River in Russia.

Then something happened: Russia didn’t want to remain “Asian.”

Russia’s move: In the 18th century, Tsar Peter I (Peter the Great) and his successors wanted to pull Russia out of an “Eastern/Asian” identity and have it recognized as “European.”

Stone Obelisk Marking the Europe–asia Boundary Near Urzhumki Station in the Ural Mountains, Photographed in 1910.

Boundary between Europe and Asia near Urzhumki Station in the Ural Mountains, Russia (1910). This modest obelisk turns a negotiated convention into a roadside “fact.” In the wake of Russia’s drive to be recognized as a European power, especially after Peter the Great’s Westernizing reforms, the Urals were embraced as the Europe–Asia dividing line, and border monuments like this helped make that claim feel natural to every traveler who passed.

Here, the issue wasn’t “rock layers,” it was status. In Peter’s eyes, “Europe” wasn’t a continent; it was a club, a rank, a table. The moment you say “I will sit at that table,” even the line on the map can bend.

And it did bend:

After work with geographers, the boundary was pushed roughly 2000–2500 km eastward from the Don to the line of the Ural Mountains and the Ural River.

Then this line standardized itself “as if it had always been there.” Because when a powerful empire says “I am European,” maps often don’t object—maps get updated.

And the Urals aren’t even a dramatic “continental rift” wall:

The Ural Mountains are old, relatively low hills with an average elevation of 600–1000 meters, far from creating a true geological continental split. But because political will wanted it so, the thick line separating Europe from Asia on today’s maps is essentially the cartographic trace of Russia’s “Westernization” project.

This is the best “proof” in the whole essay:

If Europe is a continent, then Peter enlarged it with a ruler.

1 1730 Map of the Russian Empire by Philipp Johann Strahlenberg

(1730) Philip Johan von Strahlenberg’s Map — Before 1730, from antiquity onward, Europe’s eastern boundary was commonly taken to be the Don River (Tanais). This map is one of the earliest documents to push Europe’s border roughly 2,000 kilometers eastward, toward the Ural line. The shift was not a “natural discovery,” but part of Peter the Great’s broader project to have Russia recognized as a European power.

I live in a city where you can literally “change continents” in the middle of an ordinary day: Istanbul. On a map, continents look like massive, absolute realities—but if I want, I can take a ferry and go from Asia to Europe before my tea gets cold. Or I can step into Marmaray and cross under the Bosphorus in what feels like a single metro stop, and suddenly I’ve “switched continents.” It sounds dramatic, but in my daily life it’s just a commute.

And that’s exactly why the whole idea of a “continent” can feel so psychological and so constructed: in the same city, on the same day, along the same after-work route, I can “change continents.” But if I use the bridge… the story flips. Because Istanbul bridge traffic can be so insane that switching continents starts to feel like a mass migration—slow, exhausting, and endless. The line on the map stays fixed; but in real life, that line can be either a sip of tea… or hours of waiting. 

Bosporus

Bosporus ( Asia and Europe )

Side Note: The “Highest Mountain in Europe” Fight (A Small Detail That Exposes Everything)

Here’s a ridiculously concrete example of how arbitrary this border is—so concrete that even climbers end up arguing about it.

There’s a famous challenge called the “Seven Summits”: climbing the highest peak on each continent. Sounds straightforward—until you try to define Europe.

Because depending on where you draw the Europe–Asia boundary, Europe’s highest mountain changes:

  • If you use the Kuma–Manych Depression as the dividing line (an older approach often associated with a Russian framing), then the Caucasus stays in Asia, and Europe’s highest peak becomes Mont Blanc in the Alps (4,807 m).

  • If you use the Greater Caucasus watershed / main ridge as the boundary (the more common modern tendency), then the Caucasus becomes the border zone, and Mount Elbrus (5,642 m) is counted as inside Europe—making it Europe’s highest mountain.

That’s the kind of detail that makes a reader pause and think:
“Wait… even the highest mountain of a ‘continent’ isn’t settled? What exactly are we calling a continent here?”

7) The Mythology of Names and the Colonial Seal

Even Herodotus questioned why one landmass carried three different names, especially women’s names: “I cannot understand why three names, especially women’s names, were given to what is actually a single land.”

  • Europe (Europa): the Phoenician princess Zeus abducted in the form of a bull

  • Asia (Asia): a figure tied to Anatolia, the mother of Titans

  • Libya (Africa): a mythic queen tied to Egyptian and Phoenician traditions

The reason these names endured—and Europe preserved its “continent” status—is modern colonialism: “Those with weapons set the rules.”

From the 15th century onward, European powers exploring and colonizing the world imposed their map on everyone else. Seeing themselves as the sole heirs of Roman and Greek civilization, they had to preserve the split between “Us (Europe)” and “The Others (Asia/Africa/Americas).”

If they had accepted the geological truth and said, “We’re actually just the western edge of Asia,” the Europe-centric history and superiority narrative they built would have collapsed.

Conclusion: Not a Geography, but a Construct

Modern geology says Europe and Asia are unified on the Eurasian plate, while India can still be classified as Asia despite being on a distinct plate. Culturally, you could argue for 14 continents; by plate tectonics, you could argue for 9.

World Tectonic Plate Map

World Tectonic Plate Map

But we still look at the old map: the one where the Sumerian heard “animal sounds,” the Greek said “Barbar,” the Roman systematized it, and Russia stretched the border.

Europe was separated from Asia not by geology, but by ink, mythology, and the psychology of othering—by a continent of identity.

But all these artificial border debates are meaningless against geological time. If we wait 250 million years, we will all be from the same continent anyway.

Epilogue: 250 Million Years Later (Pangaea Ultima)

The supercontinent that all continents will form by merging 250 million years from now: Pangaea Ultima

Pangea Ultima

Pangea Ultima

As you know, Earth’s continents are constantly moving, even if we don’t notice it. That’s why, roughly 250 million years from now, the world will look very different from today.

And I’m keeping the timeline below as a “bonus” section inside the blog—without removing a single line:

50 Million Years Later: The Atlantic Ocean will widen and push New York even farther from North Africa (once, New York and Morocco were side by side). Meanwhile, in the Southern Hemisphere, Australia will collide with Southeast Asia. In Europe, Africa will move north and close the Mediterranean. Where Italy and Greece are today, a mountain chain known as the “Mediterranean Mountains” will form, as high as the Himalayas (Istanbul will be erased from the face of the Earth). This range will stretch from Spain to South Africa, the Middle East, and into Asia.

100 Million Years Later: The power of continental movement will make Earth unrecognizable. The Atlantic will keep expanding, but a sedimentation zone will form along the western coastline. The first sign of this can be seen in the Puerto Rico Trench in the Caribbean. This massive sedimentation zone will consume the Atlantic Ocean, pushing Europe and Africa toward the Americas.

250 Million Years Later: When intergalactic explorers return to their homeland, they will find a planet different from the one in their records. We who live today will be nothing more than fossils. There will no longer be 7 continents; instead, most of Earth’s land will have gathered into a single giant landmass: Pangaea Ultima. The explorers may find a deserted, frozen world and examine what remains of our cities; but as Europe and America collide, all the countries along the coasts—and today’s “discriminatory” borders—will slowly disappear.