The ancient Greeks, renowned for their contributions to philosophy, art, and democracy, lived in a society that was deeply ethnocentric. While they admired certain aspects of foreign cultures, many Greeks also viewed black people and foreigners as inferior to themselves. This perception of inferiority was rooted in their belief in the superiority of Greek culture, language, and physical characteristics. Below, we explore how ancient Greeks often portrayed black people and foreigners as lesser beings, focusing on the societal norms, literary works, and philosophical ideas that shaped these views.
Janiform red-figure aryballos featuring the heads of an Ethiopian woman and a Greek woman, accompanied by a kalos inscription. Attic Greek, circa 520–510 BC.
Ethnocentrism and the Concept of "Barbaros"
One of the most prominent features of ancient Greek society was its ethnocentrism, the belief that Greek culture was superior to all others. The Greeks used the term barbaros (barbarian) to describe anyone who did not speak Greek or adhere to Greek customs. Initially, this term referred simply to those who spoke unintelligible languages—literally, "bar-bar," mimicking the sound of foreign speech—but over time, it acquired negative connotations, implying uncivilized behavior or inferiority.
For the Greeks, being Greek meant belonging to a specific cultural and linguistic group. Those outside this group were seen as outsiders, often depicted as less sophisticated or even primitive. This attitude extended to black people and other non-Greek populations, whom the Greeks frequently encountered through trade, warfare, and colonization.
Racial Stereotypes and the Depiction of Black People
The ancient Greeks had contact with people from Africa, particularly from regions such as Nubia and Ethiopia. They referred to these individuals as Aithiopes , meaning "burnt-faced," a reference to their darker skin tone. While some Greek texts and artworks depict Ethiopians positively—as noble warriors or allies in mythological stories—other sources reveal more prejudiced attitudes.
Greek writers and thinkers sometimes associated dark skin with heat, dryness, and savagery. For example, in his work Meteorologica , Aristotle speculated that climate influenced human characteristics, suggesting that people from hot climates, like Ethiopia, were naturally lazy and submissive due to excessive heat. Such ideas reinforced the notion that black people were physically and intellectually inferior to Greeks.
African Head on a Greek Coin, ca. 450 BC
In visual art, Ethiopians were often depicted with exaggerated features, such as thick lips or wide noses, reinforcing racial stereotypes. These portrayals reflected the Greeks' tendency to exoticize and "other" non-Greek populations, reducing them to caricatures rather than fully realized individuals.
Foreigners as Inferior: The Example of Slavery
Slavery was an integral part of ancient Greek society, and many slaves were foreigners captured in war or purchased through trade. The Greeks justified slavery by arguing that some people were naturally suited to servitude, a view articulated by philosophers like Aristotle. In his Politics , Aristotle claimed that "some men are by nature free, and others slaves," implying that certain groups, including foreigners, were inherently inferior and destined for subjugation.
This ideology allowed the Greeks to rationalize the exploitation of foreign labor while maintaining their sense of moral superiority. Women, in particular, would have interacted with foreign-born slaves in domestic settings, further entrenching perceptions of foreigners as subordinate and unworthy of equal treatment.
Literary and Mythological Representations
Greek literature and mythology provide additional insights into how black people and foreigners were perceived. While figures like Memnon, the Ethiopian king and ally of Troy, were celebrated for their bravery and nobility, such portrayals were rare. More commonly, foreigners were depicted as adversaries or objects of ridicule.
For instance, in Homer's Iliad and Odyssey , Trojan warriors and other non-Greek characters are often described as barbaric or morally flawed. Similarly, Herodotus, the "Father of History," wrote extensively about foreign cultures but occasionally resorted to stereotypes, portraying Egyptians, Persians, and others as strange or inferior.
These literary representations reinforced the idea that Greeks were the epitome of civilization, while foreigners were relegated to secondary roles as barbarians or outsiders.
Philosophical Justifications for Superiority
Greek philosophers played a significant role in shaping attitudes toward black people and foreigners. Thinkers like Plato and Aristotle argued that Greek society was uniquely advanced because of its political systems, education, and culture. By contrast, they viewed foreign societies as backward or disorganized.
Aristotle's theory of natural slavery, mentioned earlier, provided a pseudo-scientific basis for the subjugation of foreigners. He believed that certain peoples, due to their supposed intellectual and physical deficiencies, were better suited to serve the ruling class. This line of reasoning helped justify the Greeks' dominance over other cultures and perpetuated notions of inferiority.
Conclusion: A Complex Legacy
While ancient Greek society produced some of history's greatest thinkers and artists, it was also marked by deep-seated prejudices against black people and foreigners. Through their language, literature, philosophy, and art, the Greeks constructed a worldview that placed themselves at the center of civilization and relegated others to the periphery.
It is important to recognize that these views were not universal; some Greeks admired foreign cultures or formed alliances with non-Greek peoples. However, the dominant narrative of Greek superiority left a lasting legacy, influencing later European attitudes toward race and ethnicity.
By examining these historical perspectives, we gain a deeper understanding of how ancient Greeks viewed the world—and how their biases continue to shape modern discussions about identity, diversity, and equality.
References
Snowden, Frank M., Jr. Blacks in Antiquity: Ethiopians in the Greco-Roman Experience . Harvard University Press, 1970.
Pomeroy, Sarah B. Goddesses, Whores, Wives, and Slaves: Women in Classical Antiquity . Schocken Books, 1995.
Lefkowitz, Mary R. Not Out of Africa: How Afrocentrism Became an Excuse to Teach Myth as History . Basic Books, 1997.
Burkert, Walter. Structure and History in Greek Mythology and Ritual . University of California Press, 1979.
Herodotus. The Histories . Translated by Aubrey de Sélincourt, Penguin Classics, 1954.
Aristotle. Politics . Translated by Benjamin Jowett, Oxford University Press, 1885.
Homer. The Iliad and The Odyssey . Translated by Richmond Lattimore, Harper Perennial Modern Classics, 2007.
Plutarch. Parallel Lives . Translated by John Dryden, revised by Arthur Hugh Clough, Modern Library, 2001.
Pausanias. Description of Greece . Translated by W.H.S. Jones and H.A. Ormerod, Harvard University Press, 1918.
Stanford Encyclopedia of Philosophy. "Aristotle’s Politics." Stanford University, 2021. plato.stanford.edu/entries/aristotle-politics/
Ancient History Encyclopedia. "Ethiopia in Ancient Greece." 2021. ancient.eu/Ethiopia_in_Ancient_Greece/
