Alexandria: A Cultural and Religious Melting Pot by George Hinge, Jens A. Krasilnikoff
By George Hinge, Jens A. Krasilnikoff
In the course of the whole span of Graeco-Roman antiquity, Alexandria represented a gathering position for lots of ethnic cultures and town itself was once topic to quite a lot of neighborhood advancements, which created and formatted a unique Alexandrine 'culture' in addition to numerous precise 'cultures'. historical Greek, Roman and Jewish observers communicated or held declare to that exact message. therefore, Arrian, Theocritus, Strabo, and Athenaeus mentioned their fascination with the Alexandrine melting pot to the broader global as did Philo, Josephus and Clement. In a number of models, the 4 papers of half I of the amount, Alexandria from Greece and Egypt, care for the connection among Ptolemaic Alexandria and its Greek earlier. even if, the Egyptian beginning and background additionally performs vital roles for the arguments. The contributions to the second one a part of the booklet are dedicated to discussions of varied elements of touch and improvement among Rome, Judaism and Christianity.
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Additional info for Alexandria: A Cultural and Religious Melting Pot
G. 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.
Brock, R. & Hodkinson, S. ) 2000 Alternatives to Athens. Varieties of PoliticalOrganization and Community in Ancient Greece Oxford: Oxford University Press. Bulloch, A. , Gruen, E. S. Long, A. & Stewart, A. ) 1993 Images and Ideologies: Self-definition in the Hellenistic World Berkeley and Los Angeles: University of California Press. Buraselis, K. H. Beck. Buxton, R. 1994 Imaginary Greece. The Contexts of Mythology Cambridge: Cambridge University Press. Cartledge, P. & Spawforth, A. 1989 Hellenistic and Roman Sparta: A Tale of two Cities London-New York: Routledge.
Fraser 1972, 194, 209 on Agathos Daimōn. Fraser’s many speculations on the syncretic nature of Alexandrine religion, a point of view backed by the unsubstantiated insistence on the “eclectic” nature of the Alexandrine Greeks, is somewhat futile. Tempo-Spatial Traits of Royal Ideology 35 pompē. Clearly, we are not dealing exclusively with the initial stages of a bloody sacrifice, something else was also at work. 58 The fact that Dionysos played a significant role in the Ptolemaeia invites speculation about this pompē in terms of Dionysian revelry in which case the Ptolemaeia would also involve elements of the kōmos and re-occupation of the city as place.