By George Hinge, Jens A. Krasilnikoff
Through the whole span of Graeco-Roman antiquity, Alexandria represented a gathering position for lots of ethnic cultures and town itself used to be topic to a variety of neighborhood advancements, which created and formatted a different Alexandrine 'culture' in addition to a number of precise 'cultures'. historical Greek, Roman and Jewish observers communicated or held declare to that individual message. as a result, Arrian, Theocritus, Strabo, and Athenaeus stated their fascination with the Alexandrine melting pot to the broader global as did Philo, Josephus and Clement. In a variety of models, the 4 papers of half I of the quantity, Alexandria from Greece and Egypt, take care of the connection among Ptolemaic Alexandria and its Greek previous. in spite of the fact that, the Egyptian beginning and historical past additionally performs very important roles for the arguments. The contributions to the second one a part of the e-book are dedicated to discussions of varied points of touch and improvement among Rome, Judaism and Christianity.
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Extra resources for Alexandria: A Cultural and Religious Melting Pot
Bingen 2007, 63-79. Regarding Cleopatra and Aulic titulature see further Bingen 2007, 263. The tenets of the polis-religion approach have not yet been subjected to exhaustive examination, as has been the case of the Classical period. 39 However, the nature and implications of religion in the Ptolemaic period have been exploited to communicate something quite distinct and definite about the relationship between Greeks and others in the Egyptian and Alexandrine contexts. 40 However, numerous debates on various aspects of this topic have been carried out over the years.
Sholten 2000, esp. 39-45, 97-102, 235-52. On religious exploitation by the Aetolian league. Ath. 202f -203e = Callixinus of Rhodes FGrH 627 F 2. Fraser 1972, 202. g. Aphrodite – or act in ways that supported the Alexandrine economy, which would include Demeter (in the great Procession Philadelphus is aligned with Triptolemus) and Apollo-Sarapis. Documentation in Fraser 1972, 196-209. See Manning 2003 on Ptolemaic economy and land tenure. Fraser 1972, 201-7, on Dionysus. Fraser even goes as far as to suggest that all the remaining Olympic gods were subjugated to Dionysus although he also ponders whether the Agathos Daimōn was indeed the patron god of Alexandria; and he speculates further that the importance of Zeus was reduced in the sense that he is made equal to the Ptolemies although he certainly is included in the city-oath.
Like the city of Alexandria built for its live inhabitants and like later Alexandrian tombs, Hypogeum A relies heavily on Greek architectural elements and a general Greek interest in illusionistic fiction as the foundation of its visual form. Today the rooms and court of Hypogeum A are filled with gravel and mud to half their height, but still visible in the burial chamber (g) are the delicate engaged Ionic columns that flank the loculi and, beyond the door leading into the klinē room (g’), two klinē-sarcophagi, which are cut from the living rock to replicate Greek wooden couches, are set at right angles to one another.
Alexandria: A Cultural and Religious Melting Pot by George Hinge, Jens A. Krasilnikoff