By Lynette Mitchell

This is often the 1st e-book in English to supply a scientific therapy of Panhellenism. the writer argues that during archaic and classical Greece Panhellenism was once a physique of narratives that expressed, outlined and restricted the neighborhood of the Hellenes and gave it political substance. but Panhellenic narratives additionally answered to different wishes of the neighborhood, particularly helping find the Hellenes in time and area. hence one of many leader Panhellenic narratives, the battle opposed to the barbarian, supplied the conceptual framework within which Alexander the good may think his Asian crusade.

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As a result, Homeric epic as it was formulated in the archaic period is panhellenic in the more generalized sense because it became the shared possession of peoples who were to understand themselves as being a community, but it does not itself tell stories for that community of it acting as a community in order to justify its existence, though by the fifth century the epic stories were understood in this way. Even the Homeric ‘Catalogue of Ships’ does not go this far, though it comes close to it.

L. L. West, Theognidis et Phocylidis Fragmenta et Adespota Quaedam Gnomica When referring to epigraphical sources, ‘=’ does not always mean direct equivalence, but that the section of the inscription discussed can be found in both places. Note on transliteration and translation I have used the Latinized equivalents for most Greek names, and, in the interests of accessibility, have used a transliterated form (with the nearest English equivalents) of a few more specialised terms and individual Greek words; in most cases, however, I have kept phrases and longer quotations in Greek.

For he considered that the assembly here would be the beginning for the Greeks of friendship (φιλία) towards each other. 1–2) The Greeks needed to remember that they were united in philia, and in their common desire for freedom (cf. Lys. 19: ‘it was the duty of men to limit justice by law, and in theory to persuade but in fact to serve both of these, being ruled by law and being taught by reason’). This meant firstly that anyone who did not stand for freedom under the law was an enemy and by implication a barbarian (an important qualification since, according to Lysias, Dionysius, the tyrant of Syracuse, put himself outside the Greek fraternity by putting himself beyond the law).

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