Hellenistic civilization explained

This article focuses on the cultural aspects of the Hellenistic age; for the historical aspects see Hellenistic period.

Hellenistic civilization (Greek civilization beyond classical Greeks) represents the zenith of Greek influence in the ancient world from 323 BC to about 146 BC (or arguably as late as 30 BC). Hellenistic civilization was preceded by the Classical Hellenic period, and followed by Roman rule over the areas Greece had earlier dominated – even though much of Greek culture, religion, art and literature still permeated Rome's rule, whose elite spoke and read Greek as well as Latin.

The spread of Hellenistic cultures was sparked by the conquests of Alexander the Great. After his ventures of the Persian Empire, Hellenistic kingdoms were established throughout south-west Asia (the 'Near' and 'Middle East') and north-east Africa (ancient Egypt and Cyrene in ancient Libya). This resulted in the export of Greek culture and language to these new realms, and moreover Greek colonists themselves. Equally, however, these new kingdoms were influenced by the indigenous cultures, adopting local practices where beneficial, necessary or convenient.

Hellenistic civilization thus represents a fusion of the Ancient Greek world with that of the Near East, Middle East and Southwest Asia, and a departure from earlier Greek attitudes towards "barbarian" cultures. The extent to which genuinely hybrid Greco-Asian cultures emerged is contentious; consensus tends to point towards pragmatic cultural adaptation by the elites of society, but for much of the populations, life would probably have continued much as it had before.[1]

The Hellenistic periods was characterized by a new wave of Greek colonization[2] (as distinguished from that occurring in the 8th-6th centuries BC) which established Greek cities and kingdoms in Asia and Africa.[3] Those new cities were composed of Greek colonists who came from different parts of the Greek world, and not, as before, from a specific "mother city".[3] The main cultural centers expanded from mainland Greece to Pergamon, Rhodes, and new Greek colonies such as Seleucia, Antioch and Alexandria. This mixture of Greek-speakers gave birth to a common Attic-based dialect, known as Hellenistic Greek, which became the lingua franca through the Hellenistic world.

The term "Hellenistic" itself is derived from Greek, Ancient (to 1453): Ἕλλην (Héllēn), the Greeks' traditional name for themselves. It was coined by the historian Johann Gustav Droysen to refer to the spreading of Greek culture and colonization over the non-Greek lands that were conquered by Alexander the Great in the 4th century BC, compared to "Hellenic" which describes Greek culture in its native form. There has been much debate about the validity of Droysen's ideas, leading many to reject the label 'Hellenistic' (at least in the specific meaning of Droysen).[4] However, the term Hellenistic can still be usefully applied to this period in history, and, moreover, no better general term does so.

History

See main article: Alexander the Great, Diadochi and Hellenistic Period.

The nominal start of the Hellenistic period is usually taken as the 323 BC death of Alexander the Great in Babylon. During the previous decade of campaigning (from 334 BC), Alexander had conquered the whole Persian Empire, overthrowing the Persian King Darius III. The conquered lands included Asia Minor, Assyria, the Levant, Egypt, Mesopotamia, Media, Persia, and parts of modern Afghanistan, Pakistan and the steppes of central Asia.

Alexander had made no special preparations for his succession in his newly founded empire, dying as he did at a young age, and thus on his death-bed (apocryphally), he willed it to "the strongest".[5] The result was a state of internecine warfare between his generals (the Diadochi, or 'Successors'), which lasted for forty years before a more-or-less stable arrangement was established, consisting of four major domains:

A further two kingdoms later emerged, the so called Greco-Bactrian and Indo-Greek kingdom.

Each of these kingdoms had, thereafter, a noticeably individual development and history. For the most part, the latter parts of those histories are of gradual decline, with most ending in absorption by the Republic of Rome. We find numerous cycles of alliances, marriages and wars between these states.[6] However, it is clear that the rulers of these kingdoms still considered themselves Greek, and furthermore, recognized that the other Hellenistic realms were also Greek and not 'robbing barbarians.'

The end of the Hellenistic period is often considered to be 146 BC, when the Roman Republic conquered most of mainland Greece, and absorbed all of ancient Macedon. By this time the rise of Rome to absolute political prominence in the Mediterranean was complete, and this might therefore mark the start of the 'Roman period'. An alternative date is 30 BC, when the final Hellenistic kingdom of Ptolemaic Egypt was conquered by Rome (the last remnants of the Seleucid empire having been taken over thirty years earlier). This more obviously represents the absolute end of the power of the Hellenistic civilizations.

The Hellenistic world

In addition to the four main Successor kingdoms, there was a wider sphere of Greek influence during the Period of Hellenistic rule. Much of mainland Greece and the Greek islands remained at least nominally independent, although often dominated by Macedon. The kingdom of Epirus, bordering Macedon, was also heavily influenced by the Greeks, and is often counted as a Hellenistic kingdom.

Further west, the Greek cities of Sicily and southern Italy ('Magna Graecia') would remain independent for the early part of the period, until conquered by Rome; but they would in turn contribute to the growing Hellenization of the Roman Republic itself. In Asia Minor, the non-Greek kingdoms of Pontus and Cappadocia emerged, and though not directly hellenized, were heavily influenced by the Greeks. Carthage also was heavily hellenized by the 3rd century BCE.

At the eastern extremes of the Hellenistic world, the Greco-Bactrian kingdom was established as a secession from the Seleucid empire. During the 2nd century B.C., the Greco-Bactrians seem to have conquered north-west India, forming an Indo-Greek kingdom, and furthering the spread of Greek influence (into what would otherwise have been a neglected part of the Seleucid realm). Indeed, the Indo-Greek kingdom may technically have been the last Hellenistic state remaining (until c.10 AD), although almost nothing is known of it, such was its profit from European affairs; thus, by the end it may not have been particularly 'Hellenistic'.

Greece

See main article: Hellenistic Greece.

Cyprus

See main article: History of Cyprus.

Italy

See main article: Magna Graecia.

Asia Minor

See also: Pergamon, Cappadocia and Kingdom of Pontus.

Asia Major

See main article: Seleucid Empire, Greco-Bactrian Kingdom and Indo-Greek Kingdom.

Egypt

See main article: Ptolemaic Kingdom and Ptolemaic Egypt.

France

See also: Greeks in pre-Roman Gaul.

Iberia

See also: Pre-Roman peoples of the Iberian Peninsula and Greco–Iberian alphabet.

Arabian Peninsula

See also: Tylos.

Bahrain was referred to by the Greeks as Tylos, the centre of pearl trading, when Nearchus came to discover it serving under Alexander the Great.[7] From the 6th to 3rd century BC Bahrain was included in Persian Empire by Achaemenians, an Iranian dynasty.[8] The Greek admiral Nearchus is believed to have been the first of Alexander's commanders to visit this islands, and he found a verdant land that was part of a wide trading network; he recorded: “That in the island of Tylos, situated in the Persian Gulf, are large plantations of cotton tree, from which are manufactured clothes called sindones, a very different degrees of value, some being costly, others less expensive. The use of these is not confined to India, but extends to Arabia.”[9] The Greek historian, Theophrastus, states that much of the islands were covered in these cotton trees and that Tylos was famous for exporting walking canes engraved with emblems that were customarily carried in Babylon.[10]

It is not known whether Bahrain was part of the Seleucid Empire, although the archaeological site at Qalat Al Bahrain has been proposed as a Seleucid base in the Persian Gulf.[11] Alexander had planned to settle the eastern shores of the Persian Gulf with Greek colonists, and although it is not clear that this happened on the scale he envisaged, Tylos was very much part of the Hellenised world: the language of the upper classes was Greek (although Aramaic was in everyday use), while Zeus was worshipped in the form of the Arabian sun-god Shams.[12] Tylos even became the site of Greek athletic contests.[13]

The name Tylos is thought to be a Hellenisation of the Semitic, Tilmun (from Dilmun).[14] The term Tylos was commonly used for the islands until Ptolemy’s Geographia when the inhabitants are referred to as 'Thilouanoi'.[15] Some place names in Bahrain go back to the Tylos era, for instance, the residential suburb of Arad in Muharraq, is believed to originate from "Arados", the ancient Greek name for Muharraq island.[16]

The ancient Greeks speculated as to whether the Phoenicians were originally from Tylos. According to the 19th century German classicist, Arnold Heeren: “In the Greek geographers, for instance, we read of two islands, named Tyrus or Tylos, and Aradus, which boased that they were the mother country of the Phoenicians, and exhibited relics of Phoenician temples.”[17] The people of Tyre in particular have long maintained Persian Gulf origins, and the similarity in the words “Tylos” and “Tyre” has been commented upon.[18]

With the waning of Seleucid Greek power, Tylos was incorporated into Characene or Mesenian, the state founded in what today is Kuwait by Hyspaosines in 127BC. A building inscriptions found in Bahrain indicate that Hyspoasines occupied the islands, (and it also mention his wife, Thalassia).From the third century BC to arrival of Islam in the seventh AD, Bahrain was controlled by two other Iranian dynasties of Parthians and Sassanids.

By about 250 BC, Seleucids lost their tritories to Parthians, an Iranian tribe from Central Asia. Parthian dynasty brought the Persian Gulf under their control and extended their influence as far as Oman. Because they needed to control the Persian Gulf trade route, the Parthians established garrisons in the southern coast of Persian Gulf.[19]

In the third century AD, the Sasanids succeeded the Parthians and held area until the rise of Islam four centuries later.[19] Ardashir, the first ruler of Iranian Sassanians dynasty marched forward Oman and Bahrain and defeat Sanatruq [20] (or Satiran[8]), probably the Parthian governor of Bahrain.[21] He appointed his son Shapur I as governor of Bahrain. Shapur constructed a new city there and named it Batan Ardashir after his father.[8] At this time, Bahrain incorporated in the southern Sassanid province covering over the Persian Gulfs southern shore plus the archipelago of Bahrain.[21] The southern province of Sasanids was subdivided into three districts of Haggar (Now al-Hafuf province, Saudi Arabia), Batan Ardashir(Now al-Qatif province, Saudi Arabia), and Mishmahig (Now Bahrain Island) [8] (In Middle-Persian it means "ewe-fish".[22]) included the Bahrain archipelago which earlier called Awal, but later, in the Islamic era, became known as Bahrain.[8] [21] The name 'ewe-fish' would appear to suggest that the name /Tulos/ is related to Hebrew /ṭāleh/ 'lamb' (Strong's 2924).[23]

By the fifth century Bahrain was a centre for Nestorian Christianity, with Samahij[24] the seat of bishops. In 410, according to the Oriental Syriac Church synodal records, a bishop named Batai was excommunicated from the church in Bahrain.[15] It was also the site Bahrain of worship of a shark deity called Awal. Worshippers reputedly built a large statue to Awal in Muharraq, although it has now been lost, and for many centuries after Tylos, the islands of Bahrain were known as ‘Awal’.

Hellenization

See also: Hellenization. The concept of Hellenization, meaning the spread of Greek culture, has long been controversial. Undoubtedly Greek influence did spread through the Hellenistic realms, but to what extent, and whether this was a deliberate policy or mere cultural diffusion, have been hotly debated.

Alexander

It seems likely that Alexander himself pursued deliberate 'Hellenization' policies, but the exact motives behind those policies are unclear. Whilst it may have been a deliberate attempt to spread Greek culture, it is more likely that it was a series of pragmatic measures designed to aid in the rule of his enormous empire.[25] These policies can also be interpreted as the result of Alexander's probable megalomania[26] during his later years.

The first tenet of Alexander's policies was the founding (or re-founding) of cities across the empire. This has, in the past, been interpreted as part of Alexander's desire to spread Greek culture throughout the empire. These cities were presumably intended to be administrative headquarters in the regions, and to have been settled by Greeks; many were settled by veterans of Alexander's campaigns. Undoubtedly, this would have resulted in the spread of Greek influence across the empire; however, the primary purpose could have been to control his new subjects, rather than specifically to spread Greek culture. Arrian explicitly says that a city founded in Bactria was "meant to civilise the natives"; however, this comment could be interpreted in either way (with civilise as a euphemism for 'control'). Certainly, the cities would have been garrison points, and thus allowed control of the surrounding areas.

Secondly, Alexander attempted to create a unified ruling class of Persians and Greeks, bound by marriage ties. He used both Greeks and Persians in positions of power, although he depended more on Greeks in unstable positions, and also replaced many Persian satraps in a purge after his return from India. He also tried to mix the two cultures, adopting elements of the Persian court (such as a version of the royal robes and some of the court ceremony and attendants) and also attempting to insist on the practice of proskynesis for his Greek subjects. This is probably an attempt to equalize the two races in their behavior towards Alexander as 'Great King', but it was bitterly resented by the Macedonians, as the Greek custom was reserved solely for the gods. This policy can be interpreted as an attempt to spread Greek culture, or to create a hybrid culture. However, again, it is probably better seen as an attempt to help control the unwieldy empire;[25] Alexander needed loyalty from Persian nobles as much as from his Macedonian officers. A hybrid court culture may have been created so as not to exclude the Persians. Furthermore, Alexander's marriage to, and child with the Bactrian princess Roxana can be interpreted as an attempt to create a royal dynasty which would be acceptable to both Asians and Greeks.

Alexander also unified the army, placing Persian soldiers (some trained in the Macedonian way of fighting and some in their original styles) in the Macedonian ranks. However, again, this can simply be seen as a pragmatic solution to chronic manpower problems. Alexander's increasing megalomania can be seen in his plan to completely homogenize the populations of Europe and Asia by mass re-settlement.[26] Whilst this thoroughly impractical plan could be interpreted as an attempt to create a new hybrid culture, the sheer ambitiousness of the plan suggests some other process at work.

In short, Alexander's policies did undoubtedly result in the spread of Greek culture, but whether this was their primary aim must remain doubtful. They probably represent, instead, pragmatic attempts by Alexander to control his extensive new territories, in part by presenting himself as the heir to both Greek and Asian legacies, rather than an outsider.

Hellenization under the Successors

After Alexander's death in 323BC, the Empire was split into satrapies under his generals. Most of Alexander's cultural changes were rejected by the Diadochi, including the cross-cultural marriages they entered into.[25] However, the influx of Greek colonists into the new realms continued to spread Greek culture into Asia. The founding of new cities continued to be a major part of the Successors' struggle for control of any particular region, and these continued to be centres of cultural diffusion. The spread of Greek culture under the Successors seems mostly to have occurred with the spreading of Greeks themselves, rather than as an active policy.

Despite their initial reluctance, the Successors seem to have later deliberately naturalised themselves to their different regions, presumably in order to help maintain control of the population.[27] Thus, for instance, we find the Ptolemies, as early as Ptolemy I Soter, the first Hellenistic king of Egypt, portrayed as pharaohs. Similarly, in the Indo-Greek kingdom, we find kings who were converts to Buddhism (e.g. Menander). The Greeks in the regions therefore gradually become 'localised', adopting local customs as appropriate. In this way, hybrid 'Hellenistic' cultures naturally emerged, at least amongst the upper echelons of society.

In summary, Alexander's conquests and the Successor kingdoms allowed widespread Greek colonisation and cultural diffusion, but it is unlikely this was ever a deliberate policy. Furthermore, such Hellenization was accompanied by the opposite spread of Asian culture to Europe. Nevertheless, the upheavals which occurred during this period do seem to have resulted in the development of hybrid 'Hellenistic' cultures. As a final point, it should be noted that the degree of influence that Greek culture had throughout the Hellenistic regions is often exaggerated because of the great influence on later generations of a small number of extensively Hellenized cities, particularly Alexandria.

Hellenistic culture

Many 19th century scholars contended that the Hellenistic period represented a cultural decline from the brilliance of classical Greece. Though this comparison is now seen as unfair and meaningless, it has been noted that even commentators of the time saw the end of a cultural era which could not be matched again.[28] This may be inextricably linked with the nature of government. It has been noted that after the establishment of the Athenian democracy:

...the Athenians found themselves suddenly a great power. Not just in one field, but in everything they set their minds to...As subjects of a tyrant, what had they accomplished?...Held down like slaves they had shirked and slacked; once they had won their freedom, not a citizen but he could feel like he was labouring for himself"[29]

Thus, with the decline of the Greek polis, and the establishment of monarchical states, the environment and social freedom in which to excel may have been reduced.[6] A parallel can be drawn with the productivity of the city states of Italy during the Renaissance, and their subsequent decline under autocratic rulers.

However, in some fields Hellenistic culture thrived, particularly in its preservation of the past. As has been noted, the states of the Hellenistic period were deeply fixated with the past and its seemingly lost glories.[30]

Athens retained its position as the most prestigious seat of higher education, especially in the domains of philosophy and rhetoric, with considerable libraries.[31] Alexandria was arguably the second most important center of Greek learning. The Library of Alexandria had 700,000 volumes.[31] The city of Pergamon became a major center of book production, possessing a library of some 200,000 volumes, second only to Alexandria's.[31] The island of Rhodes boasted a famous finishing school for politics and diplomacy. Cicero was educated in Athens and Mark Antony in Rhodes.[31] Antioch was founded as a metropolis and center of Greek learning which retained its status into the era of Christianity.[31] Seleucia replaced Babylon as the metropolis of the lower Tigris.

The spread of Greek culture throughout the Near East and Asia owed much to the development of cities. Settlements such as Ai-Khanoum, situated on trade routes, allowed cultures to mix and spread. The identification of local gods with similar Greek deities facilitated the building of Greek-style temples, and the Greek culture in the cities also meant that buildings such as gymnasia became common. Many cities maintained their autonomy while under the nominal rule of the local king or satrap, and often had Greek-style institutions. Greek dedications, statues, architecture and inscriptions have all been found. However, local cultures were not replaced, and often mixed to create a new culture.

Greek language and literature spread throughout the former Persian Empire. The development of the Alexander Romance (mainly in Egypt) owes much to Greek theater as well as other styles of story. The Library at Alexandria, set up by Ptolemy I Soter, became a center for learning and was copied by various other monarchs. An example that shows the spread of Greek theater is Plutarch's story of the death of Crassus, in which his head was taken to the Parthian court and used as a prop in a performance of The Bacchae. Theaters have also been found: for example, in Ai-Khanoum on the edge of Bactria, the theater has 35 rows - larger than the theater in Babylon.

The spread of Greek influence and language is also shown through Ancient Greek coinage. Portraits became more realistic, and the obverse of the coin was often used to display a propaganda image, commemorating an event or displaying the image of a favored god. The use of Greek-style portraits and Greek language continued into the Parthian period, even as the use of Greek was in decline.

Indian reference

Several references in Indian literature praise the knowledge of the Yavanas or the Greeks. The Mahabharata compliments them as "the all-knowing Yavanas" (sarvajnaa yavanaa) i.e. "The Yavanas, O king, are all-knowing; the Suras are particularly so. The mlecchas are wedded to the creations of their own fancy."[32] and the creators of flying machines that are generally called vimanas.[12]

The "Brihat-Samhita" of the mathematician Varahamihira says: "The Greeks, though impure, must be honored since they were trained in sciences and therein, excelled others....." .[33]

Yet another Indian text, (Gargi-Samhita), also similarly compliments the Yavanas saying: "The Yavanas are barbarians yet the science of astronomy originated with them and for this they must be revered like gods".[34]

Religion and philosophy

See main article: Hellenistic religion and Hellenistic philosophy.

Sciences

See also: Hellenistic mathematics and Hellenistic geography.

Art

See main article: Hellenistic art.

The post-Hellenistic period

In the 2nd to 1st centuries BC, Rome conquered Greece piece by piece until, with the conquest of Egypt in 30 BC, the Roman Empire controlled the Mediterranean. However, as Horace gently put it: "Graecia capta ferum victorim cepit et artis intulit agresti Latio" ("Conquered Greece has conquered the brute victor and brought her arts into rustic Latium").[35] Roman art and literature were calqued upon Hellenistic models. Koine Greek remained the dominant language in the eastern part of the Roman Empire. In the city of Rome, Koine Greek was in widespread use among ordinary people, and the elite spoke and wrote Greek as fluently as Latin.

See also

Sources

Further reading

Notes and References

  1. Green, p. xvii.
  2. http://mars.wnec.edu/~grempel/courses/wc1/lectures/10hellenism.html Professor Gerhard Rempel, Hellenistic Civilization (Western New England College)
  3. Ulrich Wilcken, Griechische Geschichte im Rahmen der Alterumsgeschichte.
  4. Green, pp. x, xiv.
  5. Green, p. 20.
  6. Green.
  7. Life and Land Use on the Bahrain Islands: The Geoarcheology of an Ancient Society By Curtis E. Larsen p. 13
  8. Security and Territoriality in the Persian Gulf: A Maritime Political Geography By Pirouz Mojtahed-Zadeh, page 119
  9. Arnold Hermann Ludwig Heeren, Historical Researches Into the Politics, Intercourse, and Trade of the Principal Nations of Antiquity, Henry Bohn, 1854 p38
  10. Arnold Heeren, ibid, p441
  11. Classical Greece: Ancient histories and modern archaeologies, Ian Morris, Routledge, p184
  12. Phillip Ward, Bahrain: A Travel Guide, Oleander Press p68
  13. W. B. Fisher et al. The Cambridge History of Iran, Cambridge University Press 1968 p40
  14. Jean Francois Salles in Traces of Paradise: The Archaeology of Bahrain, 2500BC-300AD in Michael Rice, Harriet Crawford Ed, IB Tauris, 2002 p132
  15. Jean Francois Salles p132
  16. Curtis E. Larsen. Life and Land Use on the Bahrain Islands: The Geoarchaeology of an Ancient Society University Of Chicago Press, 1984 p13
  17. Arnold Heeren, p441
  18. Michael Rice The Archaeology of the Arabian Gulf Routledge 1994 p20
  19. Bahrain By Federal Research Division, page 7
  20. Robert G. Hoyland, Arabia and the Arabs: From the Bronze Age to the Coming of Islam, Routledge 2001p28
  21. Conflict and Cooperation: Zoroastrian Subalterns and Muslim Elites in ... By Jamsheed K. Choksy, 1997, page 75
  22. Yoma 77a and Rosh Hashbanah, 23a
  23. Strong's Hebrew and Aramaic Dictionary of Bible Words
  24. From Persian sa-mahij (سه ماهی) meaning Three Fish.
  25. Green, p. 21.
  26. Green, p. 23.
  27. Green, p. 22.
  28. Green, p. xv.
  29. Herodotus (Holland, T. Persian Fire, p. 193.)
  30. Green, pps. xx, 68-69.
  31. Roy M. MacLeod, The Library Of Alexandria: Centre Of Learning In The Ancient World. I.B. Tauris, 2004,ISBN 1850435944.
  32. [Yavana#cite note-10]
  33. [Yavana#cite note-11]
  34. [Yavana#cite note-13]
  35. Hor. Epist. 2. 1. 156–7