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
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Page 13
... language, of a time removed from our own. The greater emphasis on representations rather than on the history of relations between Greeks and foreign peoples is again a recent change. The credit (or blame) for this shift must be spread ...
... language, of a time removed from our own. The greater emphasis on representations rather than on the history of relations between Greeks and foreign peoples is again a recent change. The credit (or blame) for this shift must be spread ...
Page 21
... language or customs.26 Finally in this part, François Lissarrague (Ch. 4), like Suzanne Saïd, collapses the Greek ... languages in comedy, see below, introduction to Part II. See also here Lissarrague's 'Être Scythe à Athènes'. 25 26 27 ...
... language or customs.26 Finally in this part, François Lissarrague (Ch. 4), like Suzanne Saïd, collapses the Greek ... languages in comedy, see below, introduction to Part II. See also here Lissarrague's 'Être Scythe à Athènes'. 25 26 27 ...
Page 27
... language barbarians” (2. 158). Insofar as this attitude is reasonable in the Egyptians, so also is it reasonable in the Greeks. The tourist comes home with a new knowledge that he is at home, with a new appreciation of the only place ...
... language barbarians” (2. 158). Insofar as this attitude is reasonable in the Egyptians, so also is it reasonable in the Greeks. The tourist comes home with a new knowledge that he is at home, with a new appreciation of the only place ...
Page 28
... language, conform to their customs, value their values. The tourists were cheerfully out of place, taking photographs without asking, demanding the comforts of home, patronizing the natives for being different. They were a blot on the ...
... language, conform to their customs, value their values. The tourists were cheerfully out of place, taking photographs without asking, demanding the comforts of home, patronizing the natives for being different. They were a blot on the ...
Page 56
... language points to the underlying political dimension of the opposition of Greek and Persian. The Persian king is ουχ πευ ́θυνο πλει [not accountable to the city]. To be πευ ́θυνο [accountable] and specifically πευ ́θυνο πλει ...
... language points to the underlying political dimension of the opposition of Greek and Persian. The Persian king is ουχ πευ ́θυνο πλει [not accountable to the city]. To be πευ ́θυνο [accountable] and specifically πευ ́θυνο πλει ...
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