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Empire and ideology in the Graeco-Roman world, by Benjamin Isaac
Mediterranean Historical Review ( IF 0.095 ) Pub Date : 2019-01-02 , DOI: 10.1080/09518967.2019.1591012
Brent D. Shaw 1
Affiliation  

adapted from Phoenician in the eighth or seventh century, at more or less the same time as among Greeks and Etruscans, and that it was the mother of all the later Iberian scripts. Monumental epigraphy does not seem to have been a local interest, and while much documentation recorded on other media must have been lost, as in Phoenicia itself there is no sign or report of literature. As the authors emphasize in their epilogue, there is a lot we still do not know about how the Tartessic territory was articulated or ruled, how unified it was, or whether it imported the city-state model along with oriental art forms. There is also more to learn about the people involved. Ancient DNA studies will no doubt tell us more about where they came from, but who were they? If it is the case that the migrants who arrived on the Atlantic coast of Iberia pursued two different strategies, some remaining in small and more culturally Phoenician colonies on the coast, while others integrated with communities further inland to build a hybrid, “orientalizing” culture there, are these two elements in the same colonial community or movement, or are we looking here at separate migrant groups with separate agendas? To put it another way, was the Phoenician alphabet adapted in a mission school rather than, as usually assumed, at a merchant’s desk? And does a curious and perhaps somewhat provocative increase in pork consumption in the region coinciding with the arrival of the Phoenicians, for whom it was taboo, alongside the fortification of both Phoenician and Tartessian sites, suggest that the creation of a “hybrid”, mutually beneficial culture involve friction as well as collaboration? Tartessos still has much to reveal; in the meantime this work will become the classic textbook, and a firm basis for further investigation.

中文翻译:

希腊罗马世界的帝国与意识形态,本杰明·艾萨克着

八世纪或七世纪改编自腓尼基语,与希腊人和伊特鲁里亚人差不多同时,它是所有后来的伊比利亚文字的母体。不朽的碑文似乎不是当地的兴趣,虽然其他媒体上记录的许多文件肯定已经丢失,因为在腓尼基本身没有文学的迹象或报告。正如作者在他们的结语中所强调的那样,我们仍然不知道塔特西克领土是如何被阐明或统治的,它是如何统一的,或者它是否与东方艺术形式一起引入了城邦模式。还有更多关于相关人员的信息需要了解。古DNA研究无疑会告诉我们更多关于它们来自哪里的信息,但他们是谁?如果说到达伊比利亚大西洋沿岸的移民采取了两种不同的策略,一些人留在沿海的小而文化气息浓厚的腓尼基殖民地,而另一些人则与更内陆的社区融合,以建立一种混合的、“东方化”的文化在那里,这两个元素是在同一个殖民社区或运动中,还是我们在看具有不同议程的不同移民群体?换句话说,腓尼基字母是在宣教学校而不是通常假设的商人办公桌上改编的吗?该地区的猪肉消费是否出现了奇怪的、或许有些挑衅性的增长,恰逢腓尼基人的到来,这对他们来说是禁忌,以及腓尼基和塔尔泰西亚遗址的防御工事,是否暗示创建“混合”、互利的文化既涉及摩擦又涉及合作?Tartessos还有很多东西要揭示。同时这部作品将成为经典教材,为进一步研究奠定坚实的基础。
更新日期:2019-01-02
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