By John Salmon, Graham Shipley
This ebook brings jointly a exclusive, but divergent, variety of participants who care for the way in which humans within the historic global approached antiquity; it contains reviews of searching, olive turning out to be, Pliny in addition to the ancients' extra common attitudes to the panorama round them. it is a groundbreaking examine in a space the place a lot examine is being performed.
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Extra resources for Human Landscapes in Classical Antiquity: Environment and Culture
T. Goodyer AD 1655 (Oxford). Habicht, C. (1985), Pausanias’ Guide to Ancient Greece (Berkeley). D. (1983), ‘How the ancients viewed deforestation’, JFA 10: 436–45. ), 1–14. S. (1950), ‘Historicism’, The Month, 4. R. (1992), The Mountains of the Mediterranean World: An Environmental History (Cambridge). Meiggs, R. (1982), Trees and Timber in the Ancient Mediterranean World (Oxford). Perlin, J. (1989), A Forest Journey (New York). Rackham, O. (1983), ‘Observations on the historical ecology of Boeotia’, BSA 78:291–351.
An example is the belief that trees die when cut down and disappear for ever. Stories grow taller in the telling, and eventually the tissue of factoids forms a ‘pseudo-ecology’: a coherent, logical, reasonable, 16 Ecology and pseudo-ecology 17 and widely accepted system of belief having no connection with the real world. There is something about landscape history peculiarly productive of factoids (Rackham 1987, 13–17; 1991, 102–5; 1992a). The first step on the road to pseudo-ecology is to confuse ecology with environment: to treat living creatures as part of the scenery of the theatre, rather than as actors in the play.
1), Palladius Rutilius (1. 34) gives an elaborate technique for establishing hedges, and Siculus Flaccus (De condicionibus agrorum) describes the natural features to be encountered by a surveyor. ) As one walks the mountains of Crete, it is not the words of Theophrastos or Plato, or even Siculus Flaccus, that run through one’s head, but those of the Bible. This is not just because biblical writers had more sympathy with sheep, goats, and shepherds than most Greeks and Romans. For the ancient Hebrews, plants and animals were not part of the environment, but independent beings in God’s creation and fellow-citizens with the human species.