World Library  
Flag as Inappropriate
Email this Article


Article Id: WHEBN0005763911
Reproduction Date:

Title: Hellenophile  
Author: World Heritage Encyclopedia
Language: English
Subject: Modern paganism, Europhile, Federico Krutwig, Dora d'Istria, Homosexuality, Germanophile
Publisher: World Heritage Encyclopedia


Philhellenism ("the love of Greek culture") and Philhellene ("the admirer of Greeks and everything Greek"), from the Greek φίλος philos "friend, lover" + ελληνισμός hellenism "Greek", was an intellectual fashion prominent mostly at the turn of the 19th century. It contributed to the sentiments that led Europeans such as Lord Byron or Charles Nicolas Fabvier to advocate for Greek independence from the Ottoman Empire.

The later 19th-century European Philhellenism was largely to be found among the Classicists, a field undergoing a growing split between anthropological and Classicist approaches to ancient Greece.

In politics and education

In the period of political reaction and repression after the fall of Napoleon, when the liberal-minded, educated and prosperous middle and upper classes of European societies found the romantic revolutionary ideals of 1789–92 repressed by the restoration of old regimes at home, the idea of the re-creation of a Greek state on the very territories that were sanctified by their view of Antiquity — which was reflected even in the furnishings of their own parlors and the contents of their bookcases — offered an ideal, set at a romantic distance. Under these conditions, the Greek uprising constituted a source of inspiration and expectations that could never actually be fulfilled, disappointing what Paul Cartledge called "the Victorian self-identification with the Glory that was Greece".[1]

Another popular subject of interest in Greek culture at the turn of the 19th century was the shadowy Scythian philosopher Anacharsis, who lived in the 6th century BCE. The new prominence of Anacharsis was sparked by Jean-Jacques Barthélemy's fanciful Travels of Anacharsis the Younger in Greece (1788), a learned imaginary travel journal, one of the first historical novels, which a modern scholar has called "the encyclopedia of the new cult of the antique" in the late 18th century. It had a high impact on the growth of philhellenism in France: the book went through many editions, was reprinted in the United States and was translated into German and other languages. It later inspired European sympathy for the Greek War of Independence and spawned sequels and imitations throughout the 19th century.

In German culture the first phase of philhellenism can be traced in the careers and writings of Johann Joachim Winckelmann, one of the inventors of art history, Friedrich August Wolf, who inaugurated modern Homeric scholarship with his Prolegomena (1795) and the enlightened bureaucrat Wilhelm von Humboldt. In the German states, the private obsession with ancient Greece took public forms, institutionalizing an elite philhellene ethos through the gymnasium, to revitalize German education at home, and providing on two occasions high-minded philhellene German princes ignorant of modern-day Greek realities, to be Greek sovereigns.[2]

During the later 19th century the new studies of archaeology and anthropology began to offer a quite separate view of ancient Greece, which had previously been experienced at second-hand only through Greek literature, Greek sculpture and architecture.[3] 20th century heirs of the 19th-century view of an unchanging, immortal quality of "Greekness" are typified in J.C. Lawson's Modern Greek Folklore and Ancient Greek Religion (1910) or R. and E. Blum's The Dangerous Hour: The lore of crisis and mystery in rural Greece (1970); according to the Classicist Paul Cartledge, they "represent this ideological construction of Greekness as an essence, a Classicizing essence to be sure, impervious to such historic changes as that from paganism to Orthodox Christianity, or from subsistence peasant agriculture to more or less internationally market-driven capitalist farming." [4]

The theme of Nikos Dimou's The Misfortune to be Greek[5] is the perception that the Philhellenic West's projected desire for the modern Greeks to live up to their ancestors' glorious past has always been a burden upon the Greeks themselves. In particular, Western Philhellenism focused exclusively on the heritage of Classical Greek history, in effect negating or rejecting the heritage of Byzantine history which for the Greeks themselves is at least as important.

The Philhellenic movement led to the introduction of Classics or Classical studies as a key element in education, introduced in the Gymnasien in Prussia. In England the main proponent of Classics in schools was Thomas Arnold, headmaster at Rugby School.

Philhellenism and art

Philhellenism also created a renewed interest in the artistic movement of Neoclassicism, which idealized 5th-century Classical Greek art and architecture.,[6] very much at second hand, through the writings of the first generation of art historians, like Johann Joachim Winckelmann and Gotthold Ephraim Lessing.

The groundswell of the Philhellenic movement was result of two generations of intrepid artists and amateur treasure-seekers, from Stuart and Revett, who published their measured drawings as The Antiquities of Athens and culminating with the removal of sculptures from Aegina and the Parthenon (the Elgin marbles), works that ravished the British Philhellenes, many of whom, however, deplored their removal.

Philhellenes in antiquity

In antiquity, the term 'philhellene' (Greek: φιλέλλην, from φίλος - philos, "dear one, friend" + Έλλην - Hellen, "Greek"[7]) was used to describe both non-Greeks who were fond of Greek culture and Greeks who patriotically upheld their culture. The Liddell-Scott Greek-English Lexicon defines 'philhellen' as "fond of the Hellenes, mostly of foreign princes, as Amasis; of Parthian kings[...]; also of Hellenic tyrants, as Jason of Pherae and generally of Hellenic (Greek) patriots.[8]

Some examples:

  • [1]
  • [3]
  • The rulers of the Parthian Empire, merging Iranian and Greek culture described themselves as philhellenes

Roman philhellenes

The literate upper classes of Rome were increasingly Hellenized in their culture during the 3rd century BC.[9]

Among Romans the career of Titus Quinctius Flamininus (died 174 BC), who appeared at the Isthmian Games in Corinth in 196 BC and proclaimed the freedom of the Greek states, was fluent in Greek, stood out, according to Livy, as a great admirer of Greek culture; the Greeks hailed him as their liberator.[10] There were however, some Romans during the late Republic, who were distinctly anti-Greek, resenting the increasing influence of Greek culture on Roman life, an example being the Roman Censor, Cato the Elder

The lyric poet Quintus Horatius Flaccus was another philhellene. It is notable his phrase "Graecia capta ferum victorem cepit et artis intulit agresti Latio" (Conquered Greece took captive her savage conqueror and brought her arts into rustic Latium).

Roman emperors known for their philhellenism include Nero, Hadrian, Marcus Aurelius and Julian the Apostate.



  • Paul Cartledge, Clare College Cambridge, "The Greeks and Anthropology" in Classics Ireland 2 (Dublin 1995)

Further reading

  • Thomas Cahill, Sailing the Wine-Dark Sea: Why the Greeks Matter (Nan A. Talese, 2003)
  • Stella Ghervas, « Le philhellénisme d’inspiration conservatrice en Europe et en Russie », in Peuples, Etats et nations dans le Sud-Est de l’Europe, (Bucarest, Ed. Anima, 2004.)
  • Stella Ghervas, « Le philhellénisme russe : union d’amour ou d’intérêt? », in Regards sur le philhellénisme, (Genève, Mission permanente de la Grèce auprès de l’ONU, 2008).
  • Stella Ghervas, Réinventer la tradition. Alexandre Stourdza et l'Europe de la Sainte-Alliance, (Paris, Honoré Champion, 2008). ISBN 978-2-7453-1669-1
  • Konstantinou, Evangelos: , European History Online, Mainz: Institute of European History, 2010, retrieved: December 17, 2012.
  • Emile Malakis, French travellers in Greece (1770–1820): An early phase of French Philhellenism
  • Suzanne L. Marchand, 1996. Down from Olympus : Archaeology and Philhellenism in Germany, 1750-1970
  • M. Byron Raizis, 1971. American poets and the Greek revolution, 1821–1828;: A study in Byronic philhellenism (Institute of Balkan Studies)

External links

  • Hellenic Resources Network
This article was sourced from Creative Commons Attribution-ShareAlike License; additional terms may apply. World Heritage Encyclopedia content is assembled from numerous content providers, Open Access Publishing, and in compliance with The Fair Access to Science and Technology Research Act (FASTR), Wikimedia Foundation, Inc., Public Library of Science, The Encyclopedia of Life, Open Book Publishers (OBP), PubMed, U.S. National Library of Medicine, National Center for Biotechnology Information, U.S. National Library of Medicine, National Institutes of Health (NIH), U.S. Department of Health & Human Services, and, which sources content from all federal, state, local, tribal, and territorial government publication portals (.gov, .mil, .edu). Funding for and content contributors is made possible from the U.S. Congress, E-Government Act of 2002.
Crowd sourced content that is contributed to World Heritage Encyclopedia is peer reviewed and edited by our editorial staff to ensure quality scholarly research articles.
By using this site, you agree to the Terms of Use and Privacy Policy. World Heritage Encyclopedia™ is a registered trademark of the World Public Library Association, a non-profit organization.

Copyright © World Library Foundation. All rights reserved. eBooks from Project Gutenberg are sponsored by the World Library Foundation,
a 501c(4) Member's Support Non-Profit Organization, and is NOT affiliated with any governmental agency or department.