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Greek IPTV + OTE Sport + Movie Channels (((50€ = 1 Xrono)))
admin replied to a topic in General discussion
Γεια σου φιλε μου, δοκιμασε εδω http://greekiptv.com/ -
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Spirosmarmari replied to a topic in General discussion
Γεια ενδιαφέρομαι για iptv για mag 254 Auto που είχα παλιά το έκλεισαν για γνωστούς λόγους Παίζει κάνα καινούριο με full πακέτο χωρίς παγωματα? Ευχαριστώ Σπύρος -
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Αγαπητε μου φιλε καλη κυριακη
το λινκ απο το ΓΑΛΙΤΗΣ ΔΗΜΗΤΡΙΟΣ - ΤΗΣ ΝΥΧΤΑΣ ΤΑ ΕΥΑΓΓΕΛΙΑ *ΑΠΟΚΛΕΙΣΤΙΚΑ* 07/2016 δεν λειτουργει.
μηπως θα μπορουσες στο
filefactory
ενα καινουργιο λινκ,θα σου ημουν υποχρεως
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Αγαπητε μου φιλε καλη κυριακη
Εδώ είναι νέα λινκ
Σας ευχαριστώ
fazz.
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Καλημερα και Καλον Μηνα
Τι θα μπορουσα να πω περισοτερο απο ενα μεγαλο ευχαριστω για την ευγενεια και την καλοσυνη σου.
να εισαι παντα καλα φιλε μου.
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Σας ευχαριστώ αγαπητό φίλο μου -
σας ευχαριστώ για όλα !
να εισαι παντα καλα φιλε μου.
fazz.
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The original text seems to be saying that the Naasenes "have" the book (έχουσιν).
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Hippolytus of Rome in the 3rd century noted how the Gospel of the Egyptians, possessed by the Naassene sect, described changes of the soul. Hippolytus wrote about the Naassenes: How would you literally translate the underlined sentence above? Ben Smith, on his Text Excavations website, translates this so that it isn't clear if it means that the Naassenes wrote about the soul in the Gospel "According to the Egyptians", or just that the Naassenes have this book: J.H. MacMahon, in "Ante-Nicene Fathers", Vol. 5., translates it similarly: M.R. James in The Apocryphal New Testament translates it similarly: Otto Bardenhewer, in his book Patrology: The Lives and Works of the Fathers of the Church takes it to mean that the Naassenes only used the book, as opposed to authoring it: "Hippolytus says that the Naassenes made use of expressions from the Gospel of the Egyptians in defence of their theories on the soul (and the transmigration of souls?)." But G. R. Mead, in his book "Thrice Greatest Hermes", translates it to mean that the Naassenes themselves wrote this in the Gospel According to the Egyptians, meaning that they authored the book: "These variegated metamorphoses they have laid down in the Gospel superscribed 'According to the Egyptians.'" G.R. Mead commented about the Gospel's origins: "We, however, here learn that it described the matamorphoses of the soul. It was a Gospel having its origin in Egypt and suited to Egyptian modes of thought. It follows, therefore, that the doctrine of the soul's transformation was Egyptian." -
Καλο ταξιδι Λαυρέντη
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meaculpaksk changed their profile photo
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Το ραδιόφωνο ενώνει ανθρώπους. Η μουσική ''ξυπνάει'' αισθήματα και μας φέρνει αναμνήσεις.Το 1ο Ερασιτεχνικό Πρόγραμμα Γαργαλιάνων παίζει ελληνικές μουσικές επιλογές 24/7. με non stop / mix απο τον τρελλό των fm. Προσεχώς ξανά στο μικρόφωνο με ''ζωντανές'' εκπομπές. Μπορείτε να κάνετε ακρόαση στην ''πηγή'' εδώ => https://trelostonfm.blogspot.com/ Εδώ => https://multiradio.gr/?listen=1536 Αλλά και από το Live24.gr => http://live24.gr/radio/generic.jsp?sid=3440 και από το magicstreams.gr => http://portal.magicstreams.gr/radio/1o_erasitexnko_programma_gargalianwn 888 ευχές.
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The Christian Sibylline Oracles are a set of Christian poems written in Greek in the style of pagan oracles. The original pagan Sibylline oracles are lost to us except for some fragments. The oracles that have survived in a complete form were composed or edited by Christian writers in 80-250 AD. Those surviving 14 "Books" / Volumes of the Sibylline Oracles, translated by Milton Terry (1899), along with 7 fragments found in Lactantius and Theophilus of Antioch, can be found here: http://www.sacred-texts.com/cla/sib/ (Question 1) Why should the second half of Book VIII have been written a century after the first half as the Catholic Encyclopedia claims? Is the claim about the century-long difference based only on the supposition that the first part is from the 2nd century and Jewish, and that the second part is Christian and therefore must be written much later? The Catholic Encyclopedia suggests that Books I,II, VI,VII,VIII, XI, XII, XIII, and XIV are Christian or Christianized, and that VI,VIII,XI,XIV likely date to the 2nd to 4th centuries. For example, it says: "Book VIII offers peculiar difficulties; the first 216 verses are most likely the work of a second century AD Jew, while the latter part (verses 217-500) beginning with an acrostic on the symbolical Christian word Icthus is undoubtedly Christian, and dates most probably from the third century AD." (SOURCE: http://www.newadvent.org/cathen/13770a.htm) James Charlesworth writes in his book "The Old Testament Pseudepigrapha": (Question 2) What does the Sibylline Hexameter sound like in Greek? In translating the Sibylline Oracles, Milton Terry commented that the English language naturally fits a Pentameter structure, whereas the Greek language fits hexameter. So when he made his translation of the Oracles, he deliberately translated them into English with a Pentameter verse from the Greek original, which was in hexameter. So I would like to hear the Sibylline Oracles read in Greek hexameter. Are there recordings of this? The Karavaki blog discusses the Sibylline oracles in Greek and has excerpts from it ("Ποιές ήταν οι Σίβυλλες; Τι έλεγαν για τον Αδάμ και τον Χριστό; Ο χρησμός του Απόλλωνα", 12/01/2014, LINK: https://karavaki.wordpress.com/2014/01/12/sibylle/) Homer's Odyssey and Iliad were written in Hexameter. The first 21 lines of Homer's Odyssey is read here: https://www.youtube.com/watch?v=d39VrPwBGkQ Excerpts from the Iliad can be heard here: https://www.podium-arts.com/3346/iliad-excerpts-16-feb-15/ Prof. Leonard Mueller explains Dactylic Hexameter and gives a reading here: https://www.youtube.com/watch?v=G4trBxZyjkk I don't know if the following songs actually quote the Sibyl: Maria Farantouri's song "Oracles of the Sibyl": https://www.youtube.com/watch?v=1mC6k5wBrS4 Her 2011 performance of the song: https://www.youtube.com/watch?v=QGa06iFcqtk Merlin Beggar's "Son of the Sybil" song: https://www.youtube.com/watch?v=G26WoSqpiGw Nenas Venetsanou's 1982 "Oracles of the Sybil": https://www.youtube.com/watch?v=pqqMB4hSa70 (Question 3) What other early Christian writings besides the Sibylline Oracles described the "cessation of prophets"? Book I of the Christian Sibyllines appears to describe the foundation of the church of the Christians who follow the New Covenant, then the leading of the church by the apostles, then maybe the killing or suppression of the apostles by governments, then the defeat of the Judean rebels and looting of Judea by Rome's armies, all of which happened in the 1st century: Charlesworth ascribes the looting by the Romans in the final verse above to what occurred under Vespasian in c. 70 AD. Peter, Paul, and James had been killed earlier, in c.62-63 AD. So I get the sense that the passage means that the "prophets" ceased (eg. with the deaths of leading apostles like Paul, Peter, and James), then a Roman leader (ie. Vespasian) destroyed and looted the Temple. The best example of early writings describing the Cessation of prophets that comes to mind is the commentary by St. John Chrysostom or St. Augustine that in the beginning period of Christianity's spread, miracles and signs were used, but that after the Church got founded and strong enough, the Church switched to emphasizing reason and logic to spread its message. (Question 4) How should a good person address this personal and emotional challenge of dealing with past trauma? Book II of the Sibyllines says, "Do not vex thy heart With evils that are past; for what is done Can never be undone." This is hard because there is trauma that has been done to people and even if one doesn't desire revenge, the trauma can still be hard to deal with. Consider for example how in Revelation, the martyrs cry out to God for justice. (Question 5) Can you please explain William Deane's sentence below about editors adding in verses? William Deane writes in his book "Pseudepigrapha" about Book IV of the Christian Sibylline Oracles: Does Deane mean that an epilogue in Book IV was copied in a longer form into the Apostolic Constitutions and that afterwards the editors of Book IV ("the latter"?) inserted this longer form into Book IV, thinking that the Apostolic Constitutions were sufficient authority for the insertion? (Question 6) Have you heard of the idea that Christ's cross was taken to heaven, which is mentioned in Book 6? Book VI has an address to the Cross: James Charlesworth writes in his book "The Old Testament Pseudepigrapha" regarding this passage: "The idea expressed in verse 37, that the cross would be taken up to heaven, was popular in later Christian writings."(For this he cites: Rzach-Wissowa 2A, col. 2141.)
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Αγαπητε μου φιλε καλο μεσημερι
πως θα μπορουσα να εχω τα ... Alexandra Gravas — Songbook 1 & 2 (2013-2018)
θα σου ημουν υποχρεως.
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Yes, I guess this could be translated as "this darkness is an eclipse"
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Admin, Thanks for your answers! Regarding Question #2, the best Greek text that the scholars have to go by is the quote by Julius Africanus in Question #1, where Julius writes: " τουτο το σκοτος εκλειψιν " Julius Africanus was describing what Thallus wrote where Thallus referred to the event as: " τουτο το σκοτος εκλειψιν "
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Too many questions Question 1: Alexander Roberts' and James Donaldson's translation seems fairly correct to me. I would translate this piece as follows (I'm not an expert in theology or ancient Greek translations...): τουτο το σκοτος εκλειψιν του ηλιου Θαλλος αποκαλει εν τριτη των ιστοριων, ως εμοι δοκει, αλογως In my opinion (ως εμοι δοκει), Thallus calls (Θαλλος αποκαλει) this darkness an eclipse of the sun (τουτο το σκοτος εκλειψιν του ηλιου), in the third book of Histories (εν τριτη των ιστοριων), without reason (αλογως). Question 2: I can't see the original Greek text, but "eklipontos" also means the deceased. Nonetheless, it would make sense to me that "Christian" writers would try to sensationalize any such event and make it sound as an event triggered by god, while "non-Christian" writers would just pass it as a natural event. Question 3: The Greek text in Josephus' Antiquities you provided sounds completely normal to me if one reads "allos" as "another" (or someone else). It doesn't sound normal if you read "allos" as "Hallos" or "Thallos" This doesn't make sense at all.
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Thallus was an ancient Greek scholar who wrote Histories in three volumes. In one passage in his Histories, he described an event of darkness that he labeled or dismissed as an eclipse. Julius Africanus, the 2nd-3rd century Christian writer, said that he was talking about the darkness at Jesus' death. In other known passages by Thallus, Thallus says that certain mythical figures were real life people: There are other numerous surviving passages where Thallus talks about legendary Greek figures like Cronus and the Titans having battles with kings only a few centuries before the battle of Troy. And Tertullian in Apologeticus writes: It would therefore be in the nature of Thallus' writing for Thallus to address the issue of the darkness in c.33 AD and dismiss it as a natural phenomenon. (Question) What is the ending date for the chronology of Thallus' writings? According to the surviving, Armenian version of Eusebius' Chronicle, Eusebius (as quoted below) wrote that Thallus collected events up to 109 BC: Here is another translation: Wikipedia notes that Eusebius' George Syncellus quoted Julius Africanus as saying that Thallus had written about the darkness that happened during Jesus' crucifixion. Here is the quote from Julius Africanus: You can read my thread about this quote from Julius Africanus here: hellenism.net/greek-forum/topic/22633-the-historian-thallus-2nd-cent-bc-2nd-c-ad-3-questions/ A date of 92 AD. would make more sense as it comes after the time of Christ. Glenn Miller writes: "Eusebius tells us that this Thallus wrote in Greek an account of world history from the fall of Troy down to the mid-first century--c.52 CE."(http://christianthinktank.com/jrthal.html) 52 CE would be the 202nd Olympiad. Miller cites "Murray Harris, JSOTGP5:344" Unfortunately, I can't find Harris' article. If the date in the Armenian text is correct and Thallus narrated up to the 167th Olympiad of the Greek calendar, then Africanus was likely mistaken in seeing in Thallus' words a reference to the darkness in the Passion story.
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(Question 3) Does the Greek text in Josephus' Antiquities (below) sound completely normal if one reads "allos" as "another", or does "Allos" better signify a proper name, such as Hallos or Thallos? Whiston proposed that Thallus was originally mentioned in Josephus' Antiquities, Book 18, but the surviving Greek text doesn't have that. The decision to switch allos to Thallos was made as an emendation by an 18th c. writer, John Hudson. According to the grammar, should "allos" refer to a proper name or be a miswriting of "Thallos"?The German scholar F. Jacoby refers to Richard Carrier writes:
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(Question 2) Perhaps "eklipontos" or the "eclipsing" of the sun does not necessarily mean that the sun was eclipsed by the moon and could mean that it was eclipsed by a cloud cover? Dr. Jeannie Constantinou quotes and explains St John Chrysostom as saying that it was not an eclipse, but an "unnatural" event: Interestingly, Luke's gospel likely does say that the sun was eclipsed: For a literal "eclipse" to occur of the sun in the middle of the month of Nisan (ie. during Passover in 33 AD), some giant piece of matter would have to come between the earth and the sun in order to eclipse the sun's light. For the moon to literally do this, the moon would have to be transported extremely quickly around the earth and drastically out of its normal orbit. Such a transportation would be considered a paranormal or supernatural event considering the extremity of the move.
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(Question 1) Which translation of Julius Africanus' sentence about Thallus do you think is best?[/b] Sextus Julius Africanus (c. 160 – c. 240), in the course of discussing momentous events during Jesus' crucifixion, commented on the Greek historian Thallus' reference to an ancient moment of darkness that Thallus called an eclipse. Alexander Roberts and James Donaldson translate the sentence as: "This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun." Ben Smith's translation of Africanus' commentary on Thallus makes it sound like Thallus was dismissing the darkness as a natural phenomenon: " In the third book of his Histories Thallus dismisses this darkness as a solar eclipse, unreasonably, as it seems to me."(http://www.textexcavation.com/thallustestimonium.html)The Christian Think Tank site notes that what was in question for Africanus was the cause of the eclipse, not whether the darkness had occurred: Origen also said that pagans were trying to dismiss the darkness in the Passion story as a natural eclipse. Perhaps Thallus' writing could be one such example. Dale Allison writes in the book The Historical Jesus in Context, "the fact that [Africanus] states his disagreement with Thallus' interpretation - 'This it seems to me, is contrary to reason' - strongly implies that Thallus was offering a mundane explanation for what happened when Jesus died. "(p. 405) It could be that Thallus said that an eclipse occurred in the early-mid first century and that Africanus proposed that this was the darkness in the crucifixion and called it an unlikely explanation. But I agree with Allison that it's most likely that Thallus was explaining away the darkness as a natural eclipse in order to provoke this reaction by Africanus.
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Movies filmed in Greece - Ταινιες που γυριστηκαν στην Ελλαδα
admin replied to admin's topic in General discussion
Not sure if part of the movie is supposed to take place in Mykonos specifically or if they just wanted to show a typical Greek Aegean landscape. -
Movies filmed in Greece - Ταινιες που γυριστηκαν στην Ελλαδα
replied to admin's topic in General discussion
never knew this. Why Mykonos? Did part of the movie take place there? -
Επειδή πάντα είσαι μπροστά από τις επίσημες κυκλοφορίες δες για Το νέο άλμπουμ του Γιάννη Πλούταρχου με τίτλο «Τραγούδια Ακατάλληλα»
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I had collected this list a few years ago and it was posted in our old forum, but never moved it over to this one. Here it is then. Please add on to it as I think the last movie added was sot in 2008 or 2009. MOVIES FILMED IN GREECE Zorba the Greek (1964) Anthony Quinn, shot in Crete. Boy on a Dolphin (1957) Alan Ladd, Clifton Webb and Sophia Loren on the lovely Greek isle of Hydra. Escape to Athena (1979) Roger Moore, Telly Savalas, David Niven. Shot in Athens. Shirley Valentine (1989) Pauline Collins, shot in Mykonos. For Your Eyes Only (1981) James Bond movie with Roger Moore, part of the film was shot in Meteora and Corfu. Never on Sunday (1960) Melina Merkouri, shot in Piraeus. Captain Corelli’s Mandolin (2001) Nicolas Cage and Penelope Cruz, shot in Cephalonia (Kephalonia). Tomb Raider: The Cradle of Life (2003) Angelina Jolie, part of the film was shot in Santorini. High Season (1987) Jacqueline Bisset, James Fox, Irene Papas. Shot in Rhodes. Bourne Identity (2002) Matt Damon, part of the film was shot on the island of Mykonos. For The Love of Benji (1977) Patsy Garrett and Cynthia Smith, shot in Athens. Pascali’s Island (1988 ) Ben Kingsley, filmed on the island of Simi. Mediterraneo (1991) Vanna Barba, filmed on the island of Kastellorizo. The Tempest (1979) Peter Bull and David Meyer, filmed on some Greek island. The Burglars (1971) Athens Eleni (1985) Kate Nelligan, John Malkovich and Linda Hunt. Filmed in Greece (?). The Guns of Navarone (1961) Gregory Peck, David Niven and Anthony Quinn, filmed somewhere in Greece. Summer Lovers (1982) Darryl Hannah and Peter Gallagher. Shot in Santorini. The Greek Tycoon (1978 ) Anthony Quinn and Jacqueline Bisset, shot in Athens. Stella (1955) Melina Merkouri, Athens and Piraeus Ulysses’ Gaze (1995) Harvey Keitel, shot in Greece. The Big Blue (1989) David Brisbin, filmed in Amorgos (Aegean island) Midnight Express (1978 ) Brad Davis, Irene Miracle and Bo Hopkins. Part of the film was shot in Greece. The Sisterhood of the Traveling Pants (2005) Amber Tamblyn, Alexis Bledel and America Ferrera, part of the film was shot in Santorini. The Sisterhood of the Traveling Pants 2 (2008) El Greco (2007). Shot in Crete. Mama Mia (2008). Shot in Skiathos. Directed by Phyllida Lloyd. With, Meryl Streep, Amanda Seyfried, Stellan Skarsgård, Pierce Brosnan My life in ruins (2009). Directed by Nia Vardalos. Shot in various Greek cities. MOVIES ABOUT GREECE OR GREEKS NOT FILMED IN GREECE Cleopatra (1963) Elizabeth Taylor. Yes, Cleopatra was Greek My Big Fat Greek Wedding (2002) Nia Vardalos, Michael Constantine and John Corbett. The famous Greek-American wedding story. Alexander (2004) Colin Farrell, Angelina Jolie, Val Kilmer. The story of Alexander the Great and the conquest of the Persian empire. Troy (2004) Brad Pitt, Eric Bana, Orlando Bloom. The Trojan War, loosely based on Homer’s Iliad. 300 (2006) Gerard Butler. The story of King Leonidas and battle of Thermopylae. Some more - lesser known films Ο Κοζάκος κα τ’αηδόνι, 1935 Αθήνα Celui qui dot mourir, (ο Χριστός Ξανασταυρωνεται) 1957 Κρήτη The Angry Hills, 1959 Athens Atlas, 1961 Athens Tin Tin et le Mystere de la Toison D’ Or, (O Τεντέν και το χρυσόμμαλο δέρας) 1961 Πειραιάς , Μετέωρα Φαίδρα, 1962 Υδρα, Πειραιάς, Αθήνα De la Poudre et des Balles (Μπαρούτι & Βόλια) 1961, Αθήνα Τhe 300 Spartans, (Ο Λέων της Σπάρτης-Η Μάχη των Θερμοπηλών) 1962, Αθήνα, Κόρινθος It Happened in Athens, 1962, Αθήνα Aliki My Love, 1962, Ios island In the Cool of the Day, 1963 (Διακοπές στην Ελλάδα) Αθήνα , Ύδρα America America, 1963, Aθήνα Summer Holiday, 1963, (Καλοκαιρινές Διακοπές) Aθήνα Island of Love, 1963, (Rantevou sthn Ydra, sto nisi tou Erota) Ydra Ladie, Die, 1964, (Ναντίν) Αθήνα Πειραιάς La Chasse a l’ Homme, 1964, (Eπιχείρηση το κυνήγι του Ανδρα) Αθήνα Ρόδος Echappement Libre, 1964, (Backfire) Αθήνα The Moon Spinners, 1964 (Τα ίχνη Οδηγούν στην Κρήτη) Κρήτη Top Kapi, 1964 (Τοπ Καπί) Καβάλα The Sailor from Gibraltar, 1965 (Ο Ναύτης του Γιβραλτάρ) Ύδρα, Πειραιάς The Naked Brigade, 1965 (Γυμνή Ταξιαρχία) Κρήτη Le Chiens Dans la Nuit, 1965 (Τα σκυλιά της νύχτας), Αθήνα Un Balle au Coeur, 1965 (Μια σφάιρα στην Καρδιά) Ελλάδα The Steps, 1966, (Τα Σκαλοπάτια) Αθήνα Σαντορίνη La Route de Corinthe, 1967, (Ο δρόμος της Κορίνθου) Αθήνα Κόρινθος The Day the Fish Came Out, 1967 (Οταν τα ψάρια βγήκαν στη στεριά) Γαλαξίδι Bersaglio Mobile, 1967, (Κινητός Στόχος) Αθήνα Lebenszeichen, 1968, (Κινητός Στόχος) Κος The Magus, 1968, (Ο Μάγος) Σπέτσες Patton, 1970 (Πάττον) Κρήτη The Executioner, 1970, (Ο Εκτελεστής) Αθήνα Κέρκυρα Le Casse, 1971, (Oι Διαρρήκτες) Αθήνα La Coda dello Scorpione, 1971, (Η αυγή των στιλέτων) Αθήνα Agent Number 1, 1972, (Ιβάνωφ, Μυστικός Πράκτορας Υπ. Αρ. 1) Αθήνα Medussa, 1973, (Το κυνήγι της Μέδουσας) Ρόδος 40 Carats, 1973, (Σαράντα Καράτια) Ελλάδα Der Gritte Grad, 1975, Το λάθος, Θεσσαλονίκη, Αθήνα Journey into Fear, 1975, ?, Aθήνα Assault on Agathon, 1975, Επίθεση στον Αγάθωνα, Ελλάδα Une femme a sa Fenetre,, 1976, Μια Γυναίκα στο Παράθυρό της, Αθήνα, Δελφοί Loma, 1976, ?, Ρόδος Skyriders, 1976, Οι Καβαλάρηδες των Ουρανών, Μετέωρα Griechische Feigen (!!), 1976, (The Fruit is Ripe), Αθήνα, Δήλος, Ύδρα The Devil’s Men, 1976, Η Μάσκα του Διαβόλου, Ελλάδα A Dream of Passion, 1977, Κραυγή Γυναικών, Αθήνα Δελφοί The Other Side of Midnight, 1977, Η άλλη Πλευρά του Μεσονυχτίου, Ελλάδα Passi di Morte Perduti Nel Buio, 1977, Βήματα Θανάτου στο σκοτάδι, Αθήνα The Cousteau Odyssey, 1977, Ο Κουστώ στο Αιγαίο, Ψάχνοντας τη Χαμένη Ατλαντίδα, Σαντορίνη, Κρήτη Sono Stato Un Agente CIA, 1978, Μυστική Αποστολή στην Ελλάδα, Fedora, 1978, Φαιδώρα, Κέρκυρα Milo-Milo, 1979, Ιδού η Ρόδος Ιδου και το Πήδημα, Μήλος Cathy’s Child, 1979, Αθήνα On a Vole la Cuisse de Jupiter, 1980, O Πράκτοράς μας στην Ελλάδα, Κέρκυρα, Αθήνα, Πάργα, Μετέωρα Raise the Titanic, 1980, Ανελκύσατε τον Τιτανικό, Ελλάδα Antropophagus, 1980, Ανθρωποφάγος, Αθήνα, Σέριφος Fantasies, 1981, (!!) Αθήνα, Μύκονος Tempest, 1982, Τρικυμία, Αθήνα Blood Tide, 1982, Το κύμα του αίματος, Μάνη Μήλος Blind Date, 1984, Αθήνα, Ύδρα The Time Traveller, 1984, Ο ταξιδιώτης του Χρόνου, Μύκονος The Little Drummer Girl, 1984, Η μικρή τυμπανίστρια, Ελλάδα Sky High, 1985, Χαμός στο Αιγαίο, Ρόδος, Μύκονος, Αθήνα Pretty Smart, 1986, Ελλάδα Hardbodies 2(!!) 1986, Ρόδος The Wind, 1987, Ανεμος Θανάτου, Μονεμβασιά High Season, 1987, Οι ερωτικές Διακοπές μιας Σαραντάρας, Ρόδος Act of Piracy, 1988, Το Κτύπημα του Γερακιού, Σκιάθος New York Stories, 989, Ιστορίες της Νέας Υόρκης, Αθήνα Island, 1989 Out of Time, 1989, Στη Σκιά του Μέγ’ Αλέξανδρου, Αθήνα Homo Faber, 1991, Ο Ταξειδιώτης, Αθήνα, Δελφοί Hired to Kill, 1992, Το Σάρωμα, Κέρκυρα Ruby Cairo, 1993, Ο Τυχοδιώκτης των Δύο Ηπείρων, Αθήνα, Πειραιάς The Steal, 1994, Αθήνα Un Bruit Qui Rend Fou, 1995, (The Blue Villa), Ύδρα Me and the Gods, 1997, Αθήνα, Χίος La Fille Sur le Pont, 1999, Το Κορίτσι στη Γέφυρα, Αθήνα Sophie’s World, 1999, Ο κόσμος της Σοφίας, , Αθήνα Tsatsiki, Morsan Och Polisen, 1999, Τζατζίκι, Μια οικογένεια για Μένα, Κρήτη Bon Plan, 2000, Η Μεγάλη Περιπέτεια, Μίλος Rat Uzivo, 2000, Αθήνα Signs & Wonders, 2000, Σημάδια και Θαύματα, Αθήνα, Ζαγοροχώρια Escape under Pressure, 2000, Υπο Πίεση, Αθήνα Anna’s Summer, 2001, Το Καλοκαίρι της Αννας, Σύμη The Cat’s Meow, 2001, Το Νιαούρισμα της Γάτας, Κυπαρισσία Boat Trip, 2002, Το πλοίο της Τρελής, Ύδρα Thelma, 2002, Κρήτη Chalte Chalte, 2003, Mύκονος Dillo Con Parole Mie, 2003, Ios Um Filme Falado, 2003, Λόγια μιας Ταινίας, Αθήνα Che ne Sara Di Noi, 2004, Σαντορίνη The Freediver, 2004, Σπέτσες Fishtales, 2007, Σπέτσες Arcadia Lost, 2009, Χαμένη Αρκαδία, Πελοπόννησος
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