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 17
Herodotus' accounts of foreign peoples also cover a wide variety of topics – Herodotus finds symmetries, for example, in nature, in climate, in geography, and in a whole range of human customs or nomoi – and introduce an enormous range ...
Herodotus' accounts of foreign peoples also cover a wide variety of topics – Herodotus finds symmetries, for example, in nature, in climate, in geography, and in a whole range of human customs or nomoi – and introduce an enormous range ...
Page 25
... e ̄thea, and nomoi. Diaita has to do with material culture, with what people eat and drink (3. 23) and otherwise consume (1. 202), and with their livelihood (1. 157, 4. 109). The word also simply means “residence”— human (1.
... e ̄thea, and nomoi. Diaita has to do with material culture, with what people eat and drink (3. 23) and otherwise consume (1. 202), and with their livelihood (1. 157, 4. 109). The word also simply means “residence”— human (1.
Page 26
Nomoi are specifically human; the word has no relevance to animals. Furthermore, nomoi are the sign of a certain level of culture; every people has its e ̄thea, but the most savage people have no nomoi at all (4.
Nomoi are specifically human; the word has no relevance to animals. Furthermore, nomoi are the sign of a certain level of culture; every people has its e ̄thea, but the most savage people have no nomoi at all (4.
Page 27
If nomoi are unmotivated, merely different, then they signify mere difference, as different countries have different flags and postage stamps. Such things cannot be studied, except very superficially; they can only be collected.
If nomoi are unmotivated, merely different, then they signify mere difference, as different countries have different flags and postage stamps. Such things cannot be studied, except very superficially; they can only be collected.
Page 29
We are interested in nomoi because we experience anomie [the absence of nomoi]. Ethnography, from this point of view, is an effort intellectually to rescue ourselves from our own history, and the ethnographer is never more modern than ...
We are interested in nomoi because we experience anomie [the absence of nomoi]. Ethnography, from this point of view, is an effort intellectually to rescue ourselves from our own history, and the ethnographer is never more modern than ...
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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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Common terms and phrases
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