scholarly journals The Ancient Samaritans and Greek Culture

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 290
Author(s):  
Pieter W. van der Horst
Keyword(s):  
Near East ◽  
Alexander The Great ◽  
Greek Culture ◽  
Gradual Process

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.

Greek Mythology: Some New Perspectives

1972 ◽  
Vol 92 ◽  
pp. 74-85 ◽  
Author(s):  
G. S. Kirk
Keyword(s):  
Near East ◽  
Ancient World ◽  
Ancient Near East ◽  
Greek Mythology ◽  
New Approach ◽  
History Of Religion ◽  
Greek Culture ◽  
History Of

A new approach to the ancient world is only too often a wrong approach, unless it is based on some concrete discovery. But I think it fair to talk of newperspectives, at least, in the study of Greek mythology. Certainly the old and familiar ones are no longer adequate. Indeed it is surprising, in the light of fresh intuitions about society, literacy, the pre-Homeric world, and relations with the ancient Near East, that myth—one of the most pervasive aspects of Greek culture—has been left in its old and rather cobwebby pigeon-hole. Rose's simple paraphrases are accepted as adequate for students; Nilsson's sparse pages in his history of religion are rightly respected, though some of them are too simple; the Murray-Cook-Harrison-Cornford reconstruction of religion, ritual and myth is regarded as a little excessive, but perhaps not too far out; Kerényi and Eliade are roughly tolerated, if not widely read by Classicists, and their books are ordered in profusion for the library; the psychological side is adequately taken care of, or so it is supposed, by what is left from Freud and Jung, with Cassirer as sufficient authority for the sources of mythical imagination.Many of these critics had their moments of brilliant insight, but most were misleading in their theories taken as a whole. We can now accept that many myths have ritual counterparts, and some have ritual origins, without having to adopt Cornford's belief, developed after Harrison, Frazer and Robertson Smith, that all myths are such.

SACRED PLUNDER AND THE SELEUCID NEAR EAST

2014 ◽  
Vol 61 (2) ◽  
pp. 222-241
Author(s):  
Michael J. Taylor
Keyword(s):  
Near East ◽  
Standard Procedure ◽  
Ethnically Diverse ◽  
Alexander The Great ◽  
Central Question ◽  
Recent Scholarship ◽  
The Relationship

The Seleucid Empire was the largest and most ethnically diverse of all the successor kingdoms formed after the death of Alexander the Great. The relationship between the Macedonian dynasty and various subject peoples is therefore a central question of Seleucid historiography. This article focuses on the relations between king and native temples, arguing that temple despoliation was standard procedure for Seleucid rulers facing fiscal problems. I explore various instances in which Seleucid kings removed treasures from native temples under coercive auspices, suggesting that this pattern problematizes recent scholarship emphasizing positive relations between Seleucid kings and native priestly elites.

A Greek Christian World?

2013 ◽  
Author(s):  
Fergus Millar
Keyword(s):  
Near East ◽  
Daily Life ◽  
Literary Culture ◽  
Second Century ◽  
Local Context ◽  
The West ◽  
Greek Culture ◽  
Greco Roman ◽  
Roman Culture ◽  
Roman Near East

The great temple of Artemis at Gerasa (Jerash) in Jordan is one of the finest expressions of Greco-Roman culture in the Near East. Built in the second century, it includes a church that was erected on top of another building. This chapter explores the combination of Greek and Hebrew or Aramaic that characterised the mosaic floors of synagogues of the period from Palestine, across the Jordan to the west, where the roles of the two languages tend to be reversed: Hebrew or Aramaic was used for the strictly religious components while Greek was used for the names of benefactors. More specifically, it considers the combination — or alternation — of co-existence and hostility between Christians and Jews. After providing a background on the Roman Near East, the chapter analyses the language that Jews possibly used in daily life, and whether pagans of the Roman Near East spoke Aramaic. It then examines documentary evidence that offers insights into Greek culture in the Near East in its local context before concluding with a discussion of Greek literary culture in the region.

The Road to Alexandria, the Paths to Siwa

2020 ◽  
pp. 311-342
Author(s):  
Billie Melman
Keyword(s):  
Near East ◽  
Western Desert ◽  
Alexander The Great ◽  
Near Eastern ◽  
The Road ◽  
British Rule ◽  
Before And After ◽  
The 1950S ◽  
The Relationship ◽  
Roman Near East

Chapter 10 examines the rediscovery, between the early 1920s and the 1950s, of the Graeco-Roman Near East, particularly Egypt. It considers the writings and activities of archaeologists, explorers, modernist writers, and journalists, who experienced and represented Near Eastern remnants of a Hellenism associated with the short-lived world empire of Alexander the Great and its Ptolemaic successors. After briefly considering writings on Graeco-Roman Transjordan, the chapter looks at the imagining and representations of Ptolemaic Alexandria, focusing on the writings of E. M. Forster, Mary Butts, Henry Vollam Morton, and a host of British, American, and Egyptian intellectuals, authors, and explorers. These authors perceived and experienced modern Alexandria as a Greek rather than an Egyptian city and comprehended it by invoking a cosmopolitan Graeco-Roman past. Alexandria served as a launching board to revivals of Alexander’s travels in Egypt’s Western Desert, to the oasis of Siwa, reputed place of his deification. The chapter traces re-enactments of classical texts on Alexander, as a form of appropriation by repetition and interpretation, of an imperial Graeco-Roman past. It demonstrates how imperial visions and itineraries were coupled with technologies of mechanized mobility in the desert in specially developed desert automobiles, iconized as emblems of imperial mobility and modernity. It thus showcases the relationship between the rediscovery of antiquity, technologies, and imperial defence. These are illustrated in the activities of explorer and military man and physicist Ralph Alger Bagnold. Some of the writings examined here expand beyond the formal end of British rule in the Near East, indicating the persistence of British imperial presences in the region immediately before and after the formal end of empire.

Greek History: Hellenistic

Classics ◽  
2009 ◽  
Author(s):  
Angelos Chaniotis
Keyword(s):  
Social History ◽  
Political Institutions ◽  
Mutual Influence ◽  
Political Organization ◽  
Alexander The Great ◽  
Federal States ◽  
Greek Culture ◽  
Western Border ◽  
Hellenistic World ◽  
Political Economic

The Hellenistic period, from the conquests of Alexander the Great (334 bce) to the conquest of the Ptolemaic kingdom by Rome (30 bce), marks the greatest expansion of Greek culture but also the beginning of a transformation of Greek political institutions, society, religion, and culture. Politically, this period saw the creation, conflicts, and decline of new kingdoms (Ptolemaic, Seleucid, Attalid, minor kingdoms in Asia Minor and the East), the domination of mainland Greece and the Aegean by the Antigonids of Macedonia and the federal states of the Aetolians and the Achaeans, and the expansion of Rome. Although the role of the poleis (Greek plural of “polis”) in “international” politics declined, the polis remained the predominant form of political organization, and many new poleis were founded. Major phenomena in social history are the preponderance of elites and benefactors, a stronger presence of women in public life, increased social complexity, and mobility. The incorporation of Egypt and of large areas in the East (up to the western border of India) into a political, economic, and social network resulted in an intensive exchange of ideas and mutual influence between the Greek and non-Greek cultures and in the development of new centers of culture. Because of the continual discovery of new texts (inscriptions and papyri), our understanding of this period changes faster and more substantially than that of earlier periods. For this reason, this bibliography lays emphasis on recent studies, in which one can find further bibliography and references to new source materials. English is not the lingua franca and not even the most important language for the study of Hellenistic history, and no profound study of the Hellenistic world should be attempted without reading knowledge of French, German, and Italian.

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

2016 ◽  
Vol 63 (2) ◽  
pp. 205-226
Author(s):  
Shane Wallace
Keyword(s):  
Coming Out ◽  
Historical Context ◽  
Rudyard Kipling ◽  
Alexander The Great ◽  
Greek Culture ◽  
Left Behind ◽  
British Military ◽  
North Eastern ◽  
Old Evidence ◽  
Epigraphic Evidence

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.

scholarly journals A Few Observations on the Distinctive Features of the Greek Culture

2015 ◽  
pp. 125-134
Author(s):  
Robert A. Sucharski
Keyword(s):  
The Body ◽  
Classical Antiquity ◽  
Alexander The Great ◽  
Material Wealth ◽  
Distinctive Features ◽  
Moral Goodness ◽  
Greek Culture ◽  
History Of ◽  
New Type ◽  
The Rich

A Few Observations on the Distinctive Features of the Greek CultureThe article is devoted to one of the most interesting features of the Greek culture in antiquity, namely for an almost total insensitivity of the Hellenes to sounds and colours of any other language. It is no coincidence that the once-non-pejorative word βάρβαρος over time acquired its current meaning of ‘barbaric/barbarian’, shared by probably all modern languages which take inspiration from classical antiquity. The Greeks, however, were not racist in the contemporary meaning of the word: regardless of origin, (s)he who takes the Hellenic culture, and above all language, for his/her own, becomes Greek. We may find an excellent illustration of this in the life and fortunes of Lucian of Samosata. The spreading of Greek culture to the entire Mediterranean and further east – as a consequence of the conquests of Alexander the Great – brought with it the appearance of a new type of books written in Greek and for Greeks. These works presented the rich, and often ancient, heritage of the cultures and peoples subjugated by Hellenic expansion. And although their authors were ‘barbarians’, it was essential that the books themselves be written in Greek. This was so not only because the Hellenes would not understand them otherwise, but probably also due to the fact that it was only the Hellenes who could be considered bearers of the ideal, of kalòs kẚgathós, the notion – fundamental to Greek competitive culture – combining moral goodness, righteousness of the spirit and beauty and vigour of the body (often backed by material wealth). However, despite its exclusivity, Greek culture was capable of both attracting others and adapting to them: as is best proven by the history of European culture.Kilka luźnych uwag co do specyfiki greckiej kulturyArtykuł jest poświęcony jednej z najbardziej charakterystycznych cech starożytnej kultury greckiej – brakowi umiejętności Hellenów do zauważenia piękna i kolorytu języków innych niż grecki. Nie jest przypadkiem, że βάρβαρος 'barbarzyńca/barbarzyński' – słowo pierwotnie pozbawione negatywnych konotacji – z biegiem czasu nabrało takiego znaczenia, które jest obecne zapewne we wszystkich nowożytnych językach, czerpiących z antyku klasycznego. Nie wynika to jednak z rasizmu – Grecy akceptują i uznają za swoich innych, o ile przejmą oni grecką kulturę i oczywiście język; klasycznym przykładem jest Lukian z Samosat. Rozszerzenie się kultury greckiej na cały obszar basenu Morza Śródziemnego i dalej na wschód – konsekwencja podbojów Aleksandra Wielkiego – przynosi pojawienie się książek pisanych po grecku i przeznaczonych dla Greków. Pokazują one dorobek kultur i ludów podporządkowanych przez Greków. Choć pisane przez 'barbarzyńców' książki te muszą być po grecku – Helleni nie zrozumieją inaczej. Zapewne wynika to z faktu, że tylko Helleni mogą być uznani za nośnik ideału – pojęcia kalokagathii, fundamentalnego dla greckiej kultury współzawodnictwa, połączenia moralnego dobra, szlachetności ducha, cielesnego piękna i tężyzny (nierzadko wspartego majątkiem). Kultura grecka – mimo swej ekskluzywności – potrafiła jednak przyciągać innych i do innych się przystosowywać: dzieje kultury europejskiej są tego najlepszym dowodem.

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