When someone referred to “Greek Art” in the nineteenth century, the meaning was clear: the Classical period of Greek art, c. 480–323 bc, usually objects or buildings from Athens. The image that sprang to mind was of marble sculptures and temples, preferably in ruins to convey the romantic notion of a lost past. The passion for antiquity, particularly ancient Greece, inspired innumerable examples of Neoclassical architecture and Neoclassical ornamentation on nearly every continent, Neoclassical painting and sculpture in Europe and North America, enthusiastic borrowing of Greek myth in every artistic medium, including literature, drama, music, and so on. Ancient Greek or classical styles (as opposed to the Classical period) were not only aesthetically favored but also bestowed intellectual cachet (e.g., the façade of the British Museum) or advanced political ideals (e.g., civic buildings and monuments in Washington, DC).
But times have changed, and so have our definitions of Greek art, specifically ancient Greek art (for there is modern and contemporary Greek art, as well). The idea of ancient Greece and its cultural outpouring is very much still with us, but in our multicultural world of global economies, the internet, social networking, and global travel made easily accessible, we have, unwittingly, redefined ancient Greek culture as stretching throughout the region where the ancient Greeks once trod, from Spain to the Hindu Kush, from the earliest Paleolithic “Greeks” to the Byzantine Greeks or even later. What was once clear has become obfuscated because of a plethora of information, as well as the professionalization of the academic fields of art and archaeology and the consequent push to justify budgetary expenditure through publication. What was once of supreme importance to the education of young gentlemen has become the province of anyone and everyone and, ironically, has become obscure and apparently disconnected from the lives of even the well educated.