Egypt and the Limits of Hellenism
Language: English
Pages: 358
ISBN: 1107542898
Format: PDF / Kindle (mobi) / ePub
In a series of studies, Ian Moyer explores the ancient history and modern historiography of relations between Egypt and Greece from the fifth century BCE to the early Roman empire. Beginning with Herodotus, he analyzes key encounters between Greeks and Egyptian priests, the bearers of Egypt's ancient traditions. Four moments unfold as rich micro-histories of cross-cultural interaction: Herodotus' interviews with priests at Thebes; Manetho's composition of an Egyptian history in Greek; the struggles of Egyptian priests on Delos; and a Greek physician's quest for magic in Egypt. In writing these histories, the author moves beyond Orientalizing representations of the Other and colonial metanarratives of the civilizing process to reveal interactions between Greeks and Egyptians as transactional processes in which the traditions, discourses and pragmatic interests of both sides shaped the outcome. The result is a dialogical history of cultural and intellectual exchanges between the great civilizations of Greece and Egypt.
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Retained their Oriental flavour but were divorced from their original cultural and religious setting. The chief of these is the cult of Sarapis. . . . The name Sarapis indicates that the god is a hellenized form of Osorapis of Memphis. . . . Ptolemy I with the Egyptian priest Manetho and the Eleusinian exegete Timotheus as advisers made from this the cult of Sarapis in Greek form at Alexandria . . . 25 23 24 25 E.g. Rusch 1906: 78 and Brady 1935: 18–23 argued for Ptolemaic influence in.
Proteus, offended at Paris’ behavior, sent the Trojan prince on his way without Helen, who remained safely in Egypt until restored to Menelaus.104 Proteus’ position in Herodotus as the third king after Sesostris is consistent with the Heraclid periodization used in the 102 103 104 Waddell fr. 53(a–b) = FGrH 609 F3a, F3b. A part of the story, though not the connection to Greek tradition, is also mentioned in Theophilus ad Autolyc. 3.20 (Waddell fr. 51 = FGrH 609 F9a). Theophilus is dependent on.
Cadmus is usually considered a Phoenician.119 This was surely meant to relocate another great founder to the new kingdom of the Ptolemies. In any case, the greater number of the aliens (with all the pejorative connotations of a multitude) were driven into the uninhabited land of Judaea. And here the story becomes most explicitly assimilated to a Greek colonial foundation narrative. The new community is, in fact, called a colony (poik©a), and Moses, the leader of this group of exiles, acts as a.
Colossal statue – which instructed him to bring his statue from Pontus. After consulting dream interpreters and travelers, the king learned of a statue of Pluto in Sinope that fitted the description. At first Ptolemy put off taking action, but when the dream returned and became more insistent and threatening, he dispatched ambassadors, first to Delphi, where they received further instructions, and then to the Scythian king Scydrothemis, who ruled over Sinope at the time. Scydrothemis also tried.
Has continued to be influenced by the political narrative of Hellenismus. In the case of Sarapis, syncretism came to mean Hellenization in the interests of the Ptolemaic kingdom. Initially, Droysen’s understanding of the Sarapis cult as part of a deliberate Ptolemaic religious policy designed to secure the unification of Greeks and Egyptians held sway,19 but the findings of later research have suggested a less decisive role for the king in the creation and promotion of the cult. In the first.