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GREEK CULTURE IN AFGHANISTAN AND INDIA: OLD EVIDENCE AND NEW DISCOVERIES*

Published online by Cambridge University Press:  16 September 2016

Shane Wallace
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Extract

In 1888 Rudyard Kipling published a collection of short-stories entitled The Phantom Rickshaw and Other Eerie Tales. Perhaps the most famous of these stories, ‘The Man Who Would Be King’, recounted the adventures of two British military veterans, Peachy Carnahan and Daniel Dravot Esq., played by Michael Caine and Sean Connery in John Huston's 1975 film of the same name. Both men have seen India's cities and jungles, jails and palaces, and have decided that she is too small for the likes of they. So, they set out to become kings of Kafiristan, a mountainous, isolated, and unstudied country beyond the Hindu Kush in north-eastern Afghanistan. They confide their plan to their recent acquaintance Rudyard Kipling (Christopher Plummer), then editor of the Northern Star, who calls them mad. No man, he says, has made it to Kafiristan since Alexander the Great, to which Peachy replies ‘If a Greek can do it, we can do it.’ What they find in north-eastern Afghanistan are the last remnants of Alexander the Great's empire, a local culture and religion part-Greek and part-Kafiri. The story is fiction, but aspects of its historical context are true. Alexander spent most of the years 330–325 campaigning in Afghanistan, Pakistan, and India, and he left behind Greek kingdoms and culture that flourished throughout the Hellenistic period and even later. Traces of these Greek kingdoms are continually coming to light and the archaeological, artistic, and epigraphic evidence coming out of Afghanistan, Pakistan, and India reveals a prosperous and culturally diverse kingdom.

Type
Research Article
Information
Greece & Rome , Volume 63 , Issue 2 , October 2016 , pp. 205 - 226
Copyright
Copyright © The Classical Association 2016 

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Footnotes

*

Earlier versions of this article were presented at Trinity College Dublin and the University of Cyprus. Andrew Erskine and Michael Iliakis kindly read the article and offered their comments. Remaining errors are my own. All dates, unless noted, are bc and will inevitably change as new finds come to light.

References

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18 BNJ 715; Kosmin (n. 4), 31–58.

19 BNJ 428; Kosmin (n. 4), 61–7.

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38 Translation from Austin (n. 16), no. 186.

39 Hollis (n. 27), 109: ἀρίγνωτος is Homeric, as is Πυθοῖ ἐν ἠγαθέῃ, which appears in the Odyssey (8.80), the Homeric Hymns (24.2), and Hesiod (Theog. 499). Τηλαυγής is used by Pindar (Ol. 6.4; Pyth. 2.6, 3.75; Nem. 3.64, fr.52g.12).

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50 Translation from Hollis (n. 27), 113.

51 Hollis (n. 27), 114–15: ἐριθηλέα (l.2) appears in the Iliad (5.90, 10.467, 17.53), as does Ἑκάτου (l.6) as a title of Apollo. ἰῶν εἰς ἄστεα πολλὰ (l.10) may refer to Odyssey 1.3: πολλῶν δ’ἀνθρώπων ἴδεν ἄστεα καὶ νόον ἔγνω (‘he saw the cities and learned the minds of many men’). Words such as εὖνις (‘deprived’; l.5), κοκύαι (‘ancestors’; l.2), τυννός (‘so small’; l.4), and ϕυρτός (‘mixed’; l.7), are rare and archaizing, while τεκνοϕόρον (‘child-bearing’; l.9) and ἀλωβήτος (‘unblemished’; l.13) were hitherto unattested before late antiquity.

52 Hollis (n. 27), 114, highlighting κοκύαι (‘ancestors’; l.1) and τυννός (‘tiny’; l.3).

53 The only other Sophytos known is the probable Satrap of Bactria (c.315–305), who minted silver didrachms with his own image: see Bopearachchi, O., ‘Sophytes, the Enigmatic Ruler of Central Asia’, Nomismatika Khronika 15 (1996), 19–32 Google Scholar. Sophytos son of Naratos may have been a descendant: see Bernard, Pinault, and Rougement (n. 28), 282–317.

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