Greeks And BarbariansEdinburgh University Press, 2019 M07 30 - 288 pages 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. |
From inside the book
Results 6-10 of 41
Page 34
... human contact, in establishments designed for the purpose. For the greater part of the societies which we call primitive, such a custom would inspire profound horror; it would display to their eyes the same barbarism which we are ...
... human contact, in establishments designed for the purpose. For the greater part of the societies which we call primitive, such a custom would inspire profound horror; it would display to their eyes the same barbarism which we are ...
Page 35
... human nature as expressed in the general categories of culture—and intends thereby to bring before us a vision of that Golden Age which (as Rousseau had told him) is neither behind us nor before us, but within us. Lévi-Strauss, in fact ...
... human nature as expressed in the general categories of culture—and intends thereby to bring before us a vision of that Golden Age which (as Rousseau had told him) is neither behind us nor before us, but within us. Lévi-Strauss, in fact ...
Page 37
... human flesh, although they taste human blood in their oath-taking (4.70) and drink the blood of their † The allusion is to Archilochus fr. 201 West ('The fox knows many things, but the hedgehog knows one big one'), famously the starting ...
... human flesh, although they taste human blood in their oath-taking (4.70) and drink the blood of their † The allusion is to Archilochus fr. 201 West ('The fox knows many things, but the hedgehog knows one big one'), famously the starting ...
Page 38
... human sacrifice (4. 62. 3, 73)—which is absolutely unknown in Egypt (2. 45. 2). Such customs may be thought of as modified cannibalism. A more distant people in the same district are the Issedones. These (like the Indians) piously eat ...
... human sacrifice (4. 62. 3, 73)—which is absolutely unknown in Egypt (2. 45. 2). Such customs may be thought of as modified cannibalism. A more distant people in the same district are the Issedones. These (like the Indians) piously eat ...
Page 42
... to have something more than human about it, and the good fortune he had had in the wars” (1. 204. 2). Unbroken success is here linked to the illusion of godlike powers, and to the neglect of the lesson Solon taught 42 Sources.
... to have something more than human about it, and the good fortune he had had in the wars” (1. 204. 2). Unbroken success is here linked to the illusion of godlike powers, and to the neglect of the lesson Solon taught 42 Sources.
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