GREEK CULTURE IN AFGHANISTAN AND INDIA: OLD EVIDENCE AND NEW DISCOVERIES

2016 ◽  
Vol 63 (2) ◽  
pp. 205-226
Author(s):  
Shane Wallace

In 1888 Rudyard Kipling published a collection of short-stories entitledThe Phantom Rickshaw and Other Eerie Tales. Perhaps the most famous of these stories, ‘The Man Who Would Be King’, recounted the adventures of two British military veterans, Peachy Carnahan and Daniel Dravot Esq., played by Michael Caine and Sean Connery in John Huston's 1975 film of the same name. Both men have seen India's cities and jungles, jails and palaces, and have decided that she is too small for the likes of they. So, they set out to become kings of Kafiristan, a mountainous, isolated, and unstudied country beyond the Hindu Kush in north-eastern Afghanistan. They confide their plan to their recent acquaintance Rudyard Kipling (Christopher Plummer), then editor of theNorthern Star, who calls them mad. No man, he says, has made it to Kafiristan since Alexander the Great, to which Peachy replies ‘If a Greek can do it, we can do it.’ What they find in north-eastern Afghanistan are the last remnants of Alexander the Great's empire, a local culture and religion part-Greek and part-Kafiri. The story is fiction, but aspects of its historical context are true. Alexander spent most of the years 330–325 campaigning in Afghanistan, Pakistan, and India, and he left behind Greek kingdoms and culture that flourished throughout the Hellenistic period and even later. Traces of these Greek kingdoms are continually coming to light and the archaeological, artistic, and epigraphic evidence coming out of Afghanistan, Pakistan, and India reveals a prosperous and culturally diverse kingdom.

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 290
Author(s):  
Pieter W. van der Horst

After the conquest of the Near East by Alexander the Great in 332 BCE, the Samaritans, like all other peoples in the region, fell under the influence of Greek culture. In a gradual process of Hellenization, the Samaritans developed their own variant of Hellenism. The extant fragments of Samaritan literature in Greek, as well as quite a number of Greco-Samaritan inscriptions (both in Palestine and the diaspora) testify to the existence of a variegated Samaritan Hellenism.


2012 ◽  
Vol 18 (1) ◽  
pp. 175-182
Author(s):  
Georges Rougemont

Abstract The Greek inscriptions from Central Asia give information mainly on the three centuries before our era, particularly on the 3rd and 2nd century BC. In the Greek inscriptions from Central Asia, we notice the absence of any sign of a civic life; the inscriptions, however, clearly show firstly on which cultural frontier the Greeks of Central Asia lived and secondly how proudly they asserted their cultural identity. The presence in Central Asia of a living Greek culture is unquestionable, and the most striking fact is that the authors of the inscriptions were proud of the Greek culture. Their Greek names however do not necessarily reveal the ethnic origin, and we do not know whether among them there were “assimilated” Bactrians or Indians. The Greeks, at any rate, constituted a limited community of people living very far from their country of origin, at the borders of two foreign worlds (Iranian and Indian) which were far bigger and older than theirs.


Phoenix ◽  
1982 ◽  
Vol 36 (2) ◽  
pp. 186
Author(s):  
Michael B. Walbank ◽  
A. J. Heisserer

Author(s):  
Pat Wheatley ◽  
Charlotte Dunn

Demetrius the Besieger is a historical and historiographical biography of Demetrius Poliorcetes ‘The Besieger of Cities’ (336–282 BC), an outstanding, yet enigmatic figure who presided over the disintegration of Alexander the Great’s empire after 323 BC. His campaigns, initiatives, and personal life bestride the opening forty years of the so-called ‘Hellenistic’ age, and are pivotal in its formation. Son of Antigonus Monophthalmus ‘The One-Eyed’, who fought alongside Alexander, Demetrius is the most fascinating and high profile of the Diadochoi, or Successors to Alexander the Great, and he became the first of the Hellenistic kings. This work provides a detailed account of Demetrius’ life set in the historical context of the chaotic period following Alexander’s unexpected death. It examines his career as a general, a king, and a legendary womanizer, presenting both the triumphs and disasters experienced by this remarkable individual. Demetrius was especially famous for his spectacular siege operations against enemy cities, and gained his unique nickname from his innovation in building gigantic siege engines, which were engineering wonders of the ancient world. However, his life was a paradox, with his fortunes oscillating wildly between successful and catastrophic ventures. His intrinsic qualities were hotly debated by the ancients, and remain controversial to this day. What is indisputable is that his endeavours dominated a formative period marked by great flux and enormous change, and his dazzling persona supplies a lens through which we can understand Hellenistic history.


2006 ◽  
Vol 13 (3-4) ◽  
pp. 396-418
Author(s):  
Judith Perkins

AbstractIn his chapter titled 'Resurrection' in Fiction as History, Glen Bowersock examines examples of 'apparent death' (Scheintod) in Graeco-Roman narrative fictions. He concludes his analysis by questioning 'whether the extraordinary growth in fictional writing, and its characteristic and concomitant fascination with resurrection' might be 'some kind of reflection of the remarkable stories that were coming out of Palestine in the middle of the first century A.D.' In this essay I will offer that rather than seeing a relation of influence between fictive prose narratives and Christian discourse (especially Christian bodily resurrection discourse) of the early centuries C.E., these sets of texts should be recognised as different manifestations of an attempt to address the same problem, that of negotiating notions of cultural identity in the matrix of early Roman imperialism. That these texts share similar motifs and themes – gruesome and graphic descriptions of torture, dismemberment, cannibalism and death – results not necessarily from influence, but that they converge around the same problem, drawing from a common cultural environment in the same historical context.


Author(s):  
А.А. Завойкин

Находка в 2017 г. в Патрее фрагмента мерной ойнохои с клеймом, на котором весьма в реалистической манере показана в профиль мужская голова в пилосе с двумя сохранившимися буквами (|<I>|AN|A|) над ним, позволила не только идентифицировать это изображение с эмблемой аверса фанагорийских монет времени автономии города (Захаров, 2018; Ковальчук, 2019), но и установить, что на голове персонажа надета не войлочная шапка, как принято было считать, а металлический шлем типа «пилос». Это наблюдение дало возможность вернуться к старой дискуссии о том, кто именно представлен на лицевой стороне монет Фанагории: основатель полиса, Фанагор, или хтонические божества - кабиры. Автор статьи присоединяется к выводам Д. Браунда (Braund, 2011), который убедительно показал, что невозможно говорить ни об атрибутивном характере пилоса на монетах, ни о распространенности в Северном Причерноморье культа кабиров вообще. Оценка исторического контекста чеканки монет Фанагорией в сочетании с учетом нового эпиграфического свидетельства, подтверждающего героический культ ойкиста Фанагора (Завойкина, 2020), приводит к убедительному заключению, что на монетах и клейме из Патрея представлен именно тот, кто дал свое имя городу, в героической ипостаси. A fragment of volumetric oenochoe with a stamp showing a rather realistically depicted male head in profile wearing a pilos with two surviving letters over the head (|O|AN|A|) was found in Patrei in 2017. The find made it possible not only to identify this image as an obverse emblem of Phanagoria coins dating to the period when the city was autonomous (Zakharov, 2018; Kovalchuk, 2019) but also establish that the man on the coin wears a metallic helmet of a pilos type rather than a felt hat as was previously thought. This observation provided an opportunity to get back to an earlier discussion as to who is represented on the obverse of the Phanagoria coins: Phanagor, the founder of the polis or the Kabiroi, chthonic gods. The author of the paper agrees with the conclusions made by D. Braund (Braund, 2011) who clearly demonstrated that we cannot say that pilos can be used as an attributive feature or that the Kabiroi cult was spread across the North Pontic region. It can be inferred from the assessment of the historical context of coin mintage by Phanagoria and the new epigraphic evidence confirming a heroic cult of the oikistes Phanagor that the coins and the stamp from Patrei feature the person who gave his name to the city and who is represented as a hero.


Author(s):  
Mounira Mihoubi ◽  

The commercial dynamics that the city of Annaba has experienced in recent decades, due to social and economic development and market liberalization, have changed its urban and architectural heritage. This city, located in north-eastern Algeria and created before the tenth century, has seen many civilizations and dynasties pass by. Every civilization has left behind traces that time has sometimes taken care of protecting them, to bequeath us or erasing them completely. This heritage wealth testifying and telling the story of our ancestors' past, unfortunately, began to lose its value and originality after the transformations and modifications that took place in the old residential buildings inherited from two opposing cultures by integrating new forms of commercial activities. The objective of this communication is to analyse and measure the evolution of these mutations, with a focus on the ancient colonial areas of the city of Annaba where the phenomenon is most pronounced.


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