Being Greek under Rome: Cultural Identity, the Second by Simon Goldhill

By Simon Goldhill

Those particularly commissioned essays open up a desirable and novel viewpoint on a vital period of Western tradition. within the moment century CE the Roman empire ruled the Mediterranean, yet Greek tradition maintained its large status. while, Christianity and Judaism have been vying for fans opposed to the lures of such an elite cultural lifestyles. This publication appears to be like at how writers in Greek from all components of Empire society spoke back to their political place, to highbrow authority, to spiritual and social pressures.

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17. ; inspired by Polybius' analysis: Musti (1996) 32; his version of Megalopolis: Jost (1973). Relief portrait of Polybius (third-century Olympian dedication): Walbank (1957) I, 'Frontispiece and Preface' ix-x. From Megalopolis to Cosmopolis 33 Pausanias carefully sketches in a paradigmatic form of heroism for this sage who left Roman statesmanship in his wake and relaunched Greek lives into their colonial future. This culture-hero models the twin aspirations of his successors - to impress a Roman 'Scipio' (a Caesar), and to win authority back home as a pay-off - that double-barrel of nothingness and solidity, muting and empowerment, relegation and fruition, which became the political regime of the imperial province.

All the matters where Rome followed Polybius' counsel brought them success; anything Rome did not listen to his advice about, they say, turned into blunders for them. All the Greek cities that were paid up members of the Achaean League secured from the Romans the godsend of getting Polybius to set up constitutions for them and establish laws. ) 7 8 Eisner (1992) esp. ; with the half-cocked protests of Arafat (1996) esp. 8 n. 13: Pausanias' narrative beats the bounds, circumscribes a Hellas by excursion between Athens and Delphi, posits this as Hellas, invents (this as) 'Greece'.

The Greek writing of exile changes the topography of Empire - to make the whole world 'Greece' - to the wise man. If Whitmarsh is concerned primarily with a space of Timaginaire', Onno van Nijf considers the material remains of that central institution of Greekness with which I began this introduction - athletics. He considers the inscriptional record of the eastern Empire and finds that in contrast to the intellectuals' picture of travelling sophists, received in glory in the cities of the Empire, the institutions of athletics continued to be a major cultural activity of the elites of the Empire.

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