Greeks and Barbarians
How 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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... had no thought of getting rich by trading ( which was prohibited ) , they were
soldiers . The same applied to the original Persians - completely oriented
towards war – and the Indians ( cf. Arrian V , 4 , 4 ) . It was entirely due to these
virtues ( cf.
that content exists and proves larger than was originally thought.37 Simply - and
this is all I want to emphasise – it seems clear that the process of reducing the
signifier Egypt to religion alone ( given , of course , that this dimension had been
Starting out from the second position , Jaeger has attempted to interpret Greek
history as paideia , ” the unfolding record of Greek thought directed towards the
training of the human spirit . Jaeger has given us a stimulating concept and a ...
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General Introduction I
3 the Staatliche Kunstsammlungen Dresden fig 4 the Museum
of Fine Arts Boston fig 5 the Archaeological Institute of
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