Greeks And Barbarians

This book is an ambitious synthesis of the social, economic, political and cultural interactions between Greeks and non-Greeks in the Mediterranean world during the Archaic, Classical and Hellenistic periods. Instead of traditional and static distinctions between Greeks and Others, Professor Vlassopoulos explores the diversity of interactions between Greeks and non-Greeks in four parallel but interconnected worlds: the world of networks, the world of apoikiai ('colonies'), the Panhellenic world and the world of empires. These diverse interactions set into motion processes of globalisation; but the emergence of a shared material and cultural koine across the Mediterranean was accompanied by the diverse ways in which Greek and non-Greek cultures adopted and adapted elements of this global koine. The book explores the paradoxical role of Greek culture in the processes of ancient globalisation, as well as the peculiar way in which Greek culture was shaped by its interaction with non-Greek cultures.

Greeks and Barbarians examines ancient Greek conceptions of the "other." The attitudes of Greeks to foreigners and there religions, and cultures, and politics reveals as much about the Greeks as it does the world they inhabited. Despite occasional interest in particular aspects of foreign customs, the Greeks were largely hostile and dismissive viewing foreigners as at best inferior, but more often as candidates for conquest and enslavement.

Greeks, Romans and Barbarians (1988) explores a number of themes that bind the regional cultural developments of mainland Europe and the Mediterranean Basin. Rejecting the separation into two distinct disciplines for the study of the Mediterranean world and the barbarian communities of northern Europe, this book looks at the systems at work in society – economic strategies, the nature of exchange and trade, the relationships between a civilised core and its periphery – and, more importantly, by the changing trajectories of the socio-economic systems. It also examines how much the physical nature of Western Europe affected these systems, as contacts and trade moved through some regions but were obstructed in others.

What did the ancient Greeks and Romans think of the peoples they referred to as barbari? Did they share the modern Western conception—popularized in modern fantasy literature and role-playing games—of "barbarians" as brutish, unwashed enemies of civilization? Or our related notion of "the noble savage?" Was the category fixed or fluid? How did it contrast with the Greeks and Romans' conception of their own cultural identity? Was it based on race? In accessible, jargon-free prose, Erik Jensen addresses these and other questions through a copiously illustrated introduction to the varied and evolving ways in which the ancient Greeks and Romans engaged with, and thought about, foreign peoples—and to the recent historical and archaeological scholarship that has overturned received understandings of the relationship of Classical civilization to its "others."

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.

Excerpt from Greeks and Barbarians There have been many explanations of ancient Greece and its peculiar spirit. If I may say so, the only original thing about the explanation offered in this book is its want of originality; for it is the explanation of the Greeks themselves. They believed that Hellenism was born of the con ict between the Greeks and the Barbarians. As Thucydides puts it (i. Greek and Barbarian are correlative terms and Herodotus wrote his great book, seek ing, as he says, digressions of set purpose, to illustrate just that. About such an explanation there is obviously nothing startling at all. It is indeed (at first sight) so colourless and negative, that it must be dissatisfaction with it which has provoked all the other explanations. Scholars must have said to themselves, What is the use of repeat ing that Hellenism is the opposite of Barbarism? We know that already. But they knew it only in a formal or abstract way. It is but the other day that classical scholars have begun to study the Barbarian and to work out the contrast which alone can give us the material for a rich understanding of the Greek himself. Without this study one's ideas of the Greek could not fail to be somewhat empty and colourless. But any one who cares to read even the meagre outline which these essays supply will hardly complain that there is a lack of colour. The subject indeed is so vast that one is compelled to be selective and illustrative. Even to be this is far from easy. For instance, it seems extraordinary to write upon the meaning of Hellenism without a chapter on Greek art. Such a chapter, however, is excluded by the design of this book, which must dispense with illustrations whereas in dealing with literature I could always drive home my point by simple quotation. Then again it may appear a little old-fashioned and arbitrary that I confine myself to the centuries before Alexander. But after all it was, in these centuries that Hellenism rose into its most characteristic form - and in any case a man must stop somewhere. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works."

There have been many explanations of ancient Greece and its peculiar spirit. If I may say so, the only original thing about the explanation offered in this book is its want of originality; for it is the explanation of the Greeks themselves. They believed that Hellenism was born of the conflict between the Greeks and the Barbarians. As Thucydides puts it (I. 3), "Greek" and "Barbarian" are correlative terms; and Herodotus wrote his great book, "seeking," as he says, "digressions of set purpose," to illustrate just that. About such an explanation there is obviously nothing startling at all. It is indeed (at first sight) so colourless and negative, that it must be dissatisfaction with it which has provoked all the other explanations. Scholars must have said to themselves, "What is the use of repeating that Hellenism is the opposite of Barbarism? We know that already." But they knew it only in a formal or abstract way. It is but the other day that classical scholars have begun to study the Barbarian and to work out the contrast which alone can give us the material for a rich understanding of the Greek himself. Without this study one's ideas of the Greek could not fail to be somewhat empty and colourless. But any one who cares to read even the meagre outline which these essays supply will hardly complain that there is a lack of colour.

Georges (history, Lake Forest College, Illinois) explores the ways ancient Greeks viewed and interacted with non-Greeks from the archaic period to the 4th century B.C. Through the works of Aeschylus, Herodotus, and Xenophon, Georges examines critical episodes in the formation of Greek ideas and attitudes concerning foreigners from Asia with whom they came into close historical contact and against whom they defined themselves especially the "barbarians" of Persia and Lydia. Annotation copyright Book News, Inc. Portland, Or.

Deals with the reality of the indigenous peoples of Europe - Thracians, Scythians, Celts, Germans, Etruscans, and other peoples of Italy, the Alps, and beyond.