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 22
As I mentioned above in the general introduction, scholars of earlier generations held (on few 30 28 For a survey of evidence, see Hunter, Policing Athens, pp. 145–9; see further Hall, 'The archer scene'. 29 See e.g. Castriota, Myth, ...
As I mentioned above in the general introduction, scholars of earlier generations held (on few 30 28 For a survey of evidence, see Hunter, Policing Athens, pp. 145–9; see further Hall, 'The archer scene'. 29 See e.g. Castriota, Myth, ...
Page 37
There is no mention of Scythian priests (although they have numerous soothsayers, 4. 67. 1); the Scythians in general never wash their bodies with water at all (4. 75. 2). Egypt is tightly held together as a tense synthesis of diverse ...
There is no mention of Scythian priests (although they have numerous soothsayers, 4. 67. 1); the Scythians in general never wash their bodies with water at all (4. 75. 2). Egypt is tightly held together as a tense synthesis of diverse ...
Page 51
... and critics have been led to describe it as 'satire' or even Schadenfreude [malicious joy].6 The sympathy—not to mention 'pity' and 'fear'—that one would normally associate with mourning might be seen rather as part of Aeschylus' ...
... and critics have been led to describe it as 'satire' or even Schadenfreude [malicious joy].6 The sympathy—not to mention 'pity' and 'fear'—that one would normally associate with mourning might be seen rather as part of Aeschylus' ...
Page 53
It is not by chance that Athens is the only Greek force mentioned, as I discuss below. See e.g. Podlecki (n. 2) 15, and Winnington-Ingram, Gnomon xxxix Battle Narrative and Politics in Aeschylus' Persae 53.
It is not by chance that Athens is the only Greek force mentioned, as I discuss below. See e.g. Podlecki (n. 2) 15, and Winnington-Ingram, Gnomon xxxix Battle Narrative and Politics in Aeschylus' Persae 53.
Page 58
In talking of Athenian military ideology, I mentioned the values of collectivity, so important for the hoplite phalanx of the democratic polis. In particular, the anonymity of the soldiers in the Funeral Oration's eulogy was discussed ...
In talking of Athenian military ideology, I mentioned the values of collectivity, so important for the hoplite phalanx of the democratic polis. In particular, the anonymity of the soldiers in the Funeral Oration's eulogy was discussed ...
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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