Greeks And BarbariansHow did the Greeks view foreign peoples? This book considers what the Greeks thought of foreigners and their religions, cultures and politics, and what these beliefs and opinions reveal about the Greeks. The Greeks were occasionally intrigued by the customs and religions of the many different peoples with whom they came into contact; more often they were disdainful or dismissive, tending to regard non-Greeks as at best inferior, and at worst as candidates for conquest and enslavement. Facing up to this less attractive aspect of the classical tradition is vital, Thomas Harrison argues, to seeing both what the ancient world was really like and the full nature of its legacy in the modern. In this book he brings together outstanding European and American scholarship to show the difference and complexity of Greek representations of foreign peoples - or barbarians, as the Greeks called them - and how these representations changed over time.The book looks first at the main sources: the Histories of Herodotus, Greek tragedy, and Athenian art. Part II examines how the Greeks distinguished themselves from barbarians through myth, language and religion. Part III considers Greek representations of two different barbarian peoples - the allegedly decadent and effeminate Persians, and the Egyptians, proverbial for their religious wisdom. In part IV three chapters trace the development of the Greek-barbarian antithesis in later history: in nineteenth-century scholarship, in Byzantine and modern Greece, and in western intellectual history.Of the twelve chapters six are published in English for the first time. The editor has provided an extensive general introduction, as well as introductions to the parts. The book contains two maps, a guide to further reading and an intellectual chronology. All passages of ancient languages are translated, and difficult terms are explained. |
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Page 2
See my observations on the discontinuities in the history of European identity, Emptiness of Asia, pp. 41–2. 7 See Murray, 'History and reason', Nippel (below, Ch. 12). See the important corrective of Osborne, 'Early Greek colonisation?
See my observations on the discontinuities in the history of European identity, Emptiness of Asia, pp. 41–2. 7 See Murray, 'History and reason', Nippel (below, Ch. 12). See the important corrective of Osborne, 'Early Greek colonisation?
Page 4
... Athens' part in the Persian Wars also served as a justification of the rule Athens exercised over its fifth-century empire.22 There is good reason to suppose, however, that the Persian–Greek 18 17 Hall, Inventing the Barbarians, pp.
... Athens' part in the Persian Wars also served as a justification of the rule Athens exercised over its fifth-century empire.22 There is good reason to suppose, however, that the Persian–Greek 18 17 Hall, Inventing the Barbarians, pp.
Page 12
In general, however, there was likely to have been little impetus to distinguish between 'genuine' and false knowledge.65 There is another reason for initially distinguishing between these two objectives – representation and reality.
In general, however, there was likely to have been little impetus to distinguish between 'genuine' and false knowledge.65 There is another reason for initially distinguishing between these two objectives – representation and reality.
Page 25
For a Greek there are three great reasons for travel: commerce, war, and seeing the sights (Hdt. 3. ... ̃ν πολλη`ν θεωρη ́σα ) and in the process became partly Hellenized, and of Solon, who made theoria his reason for leaving Athens (1.
For a Greek there are three great reasons for travel: commerce, war, and seeing the sights (Hdt. 3. ... ̃ν πολλη`ν θεωρη ́σα ) and in the process became partly Hellenized, and of Solon, who made theoria his reason for leaving Athens (1.
Page 34
... or else affirms a link between body and soul; ... that is to say, implies beliefs which are of the same nature as those in the name of which the ritual feeding is practiced; we have no particular reason to prefer one to the other.
... or else affirms a link between body and soul; ... that is to say, implies beliefs which are of the same nature as those in the name of which the ritual feeding is practiced; we have no particular reason to prefer one to the other.
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Contents
1 | |
15 | |
PART II THEMES | 125 |
PART III PEOPLES | 187 |
PART IV OVERVIEWS | 229 |
Intellectual Chronology | 311 |
Guide to Further Reading | 313 |
Bibliography | 314 |
Index | 328 |
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according Aeschylus ancient appears argument Asia Athenian Athens authors Barbarian become Cadmus called century classical common concept context contrast course culture customs dialect discussion divine early Egypt Egyptian empire especially ethnic Euripides evidence example existence fact fifth foreign further give gods Greece Greek Hall hand Hellenic Herodotus human idea identity important instance interest interpretation Isocrates Italy king land language later less linguistic matriarchy means mentioned myth nature never nomoi opposition oriental origin Paris particular period Persian Persian Wars Phoenician Plato play political possible present problem question reason refer regard relations religion Roman rule Scythians seems seen shows society sources speak speech story theory thought tradition tragedy turn University various whole women writing