When we study the Jewish-national historiography of the last quarter of the 19th century, there is a tendency to pass directly from Smolenskin’s doctrine to the Zionist-cultural approach of Ahad Ha’am and his students, omitting the works written in between. However, even before the emergence of Ahad Ha’am as a cultural icon in the Jewish national movement, some Hibbat Zion activists engaged in Hebrew cultural activities directed at shaping national Jewish consciousness. The main figures in this trend were Saul Pinchas Rabinowitz and Avraham Shalom Friedberg. Their world view was based on education that advocated proto-nationalism: Jewish solidarity, love of the Hebrew language, promoting Hebrew newspapers, and preserving Jewish tradition. To this they added settlement in Eretz Israel as a solution for the harsh conditions of the Jews in Russia. They edited literary and scientific collections in Hebrew and Jewish historiography and wrote historical monographs and biographies. In this way, they sought to introduce national historical protagonists instead of the Hasskala’s pantheon of historical characters to vividly illuminate periods of historical “golden ages” suited to the national ideology and teach the lesson of historical history—that Hibbat Zion is the solution to the plight of Jews and Judaism.

New perceptions in Greek national historiography during the late nineteenth century brought forward new heritage paradigms. In the interwar, Athens’ Byzantine heritage was thoroughly studied, protected by special laws, and popularized to wider audiences. After the Second World War Byzantine and ancient remains were given equal attention. The nineteenth-century neoclassical legacy came to take a place in the discussion about heritage at a time when the first apartment blocks made their appearance and it, too, would be protected by special laws. Through aspects of identification, protection, and restoration of Athens’ built heritage, this paper explores the physical and discursive articulation of the city's past.