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Journal articles on the topic 'Ptolemaic Alexandria'

Author: Grafiati

Published: 11 December 2022

Last updated: 31 July 2025

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1

Cole, Sara E. "Ptolemaic Cavalrymen on Painted Alexandrian Funerary Monuments." Arts 8, no. 2 (2019): 58. http://dx.doi.org/10.3390/arts8020058.

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The multiethnic environment of Ptolemaic Alexandria resulted in cross-cultural transmission of funerary practices and associated material culture that introduced many traditions to Egypt from the Mediterranean world. Along with an influx of mercenaries serving in the Ptolemaic army came cultural and artistic knowledge from their places of origin, which they (or their families) incorporated into their burials. One motif, which appears on late 4th–3rd-century painted funerary monuments from Alexandria, is that of a soldier on horseback, alluding to images of the heroic hunter or warrior on horse

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Pensabene, Patrizio. "Alexandria, Cyrenaica, Cyprus: Ptolemaic Heritage in Imperial Residential Architecture." Światowit, no. 58 (September 14, 2020): 11–31. http://dx.doi.org/10.31338/0082-044x.swiatowit.58.1.

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The relationship between Alexandria and the architectural traditions of Cyrenaica and Cyprus is currently becoming an important research topic. Beside the clear historical and geographical links, many comparisons specifically between the Cyrenaican and Cypriote architecture and that of Alexandria evidence a strong influence of the latter on both lands. The Alexandrian impact on architecture dates back to the Ptolemaic Period and continued under the Romans until late Antiquity

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Mavrojannis, Theodoros. "A Study on the Monumental Center of Ancient Alexandria: The Identification of the Ptolemaic Mouseion and the Urban Transformation in Late Antiquity." Klio 100, no. 1 (2018): 242–87. http://dx.doi.org/10.1515/klio-2018-0009.

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Summary Among the whole burden of the written sources dealing with the urban appearance of Ptolemaic and Roman Alexandria, five or six ancient authors give us precious information which could finally offer a lead to the reconstruction of the monumental center of Alexandria: 1) Strabo, 2) Diodorus, 3) Zenobius, 4) Achilles Tatius, 5) Pseudo-Libanius and 6) Pseudo-Callisthenes. Nowadays, the written testimonia concerning the historical topography of Alexandria are severely withstanding to a hypercritical treatment, to a disapproval instead of a reappraisal.Tkazcow 2013, 687: The reconstruction o

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Belozerov, Sergei. "Euhemerics in early Ptolemaic Alexandria." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 1049–71. http://dx.doi.org/10.25205/1995-4328-2023-17-2-1049-1071.

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The article presents a new original view on the circumstances and features of the origin of euhemerism in all its genre diversity - from mythographic utopias, chorographies and mirabilia to pseudoperiples and paradoxography. An in-depth analysis of the sources that have come down to us gives grounds to assume with a fairly high degree of probability early Ptolemaic Alexandria as its main launch pad and epicenter and to link it with the activities of Demetrius Phalereus, the founder of the famous in antiquity Mouseion and the Library.

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Pozdnev, Michael. "Students’ Suicide in Ptolemaic Alexandria?" Hyperboreus 23, no. 2 (2018): 266–75. https://doi.org/10.36950/lfgy2489.

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The romantic story of the forceful lectures of the Cyrenaic Hegesias held responsible for suicides among his audience in Alexandria and consequently weaned off lecturing by Ptolemy Soter, although well-rooted both in derivative tradition, translation and commentary, hangs on a single locus in Cicero’s Tusc. 1. 83 and appears to have been spun out of thin air. This piece aims at unwinding this story all the way through the fully derivative testimonies of Valerius Maximus and Plutarch, both serving their own ends, down to its source text which plainly is not about lecturing, but the power of the

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Cole, Sara E. "Negotiating Identity through the Architecture and Interior Decoration of Elite Households in Ptolemaic Egypt." Arts 11, no. 1 (2021): 3. http://dx.doi.org/10.3390/arts11010003.

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In Ptolemaic Egypt (ca. 332–30 BC), numerous physical spaces served as loci of identity negotiation for elite individuals inhabiting a setting where imported Greek traditions interacted with local Egyptian ones. Such negotiations, or maneuverings, often took place through visual culture. This essay explores a sample of the Greek architectural elements and surface decorations used in wealthy Ptolemaic homes and what they communicate about the residents’ sense of identity. The decorative choices made for a home conveyed information about the social status and cultural allegiances of its owner(s)

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Stanwick, Paul Edmund. "A Royal Ptolemaic Bust in Alexandria." Journal of the American Research Center in Egypt 29 (1992): 131. http://dx.doi.org/10.2307/40000489.

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8

Yiftach, Uri. "Politikoi Nomoi Again." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung 141, no. 1 (2024): 479–87. http://dx.doi.org/10.1515/zrgr-2024-0010.

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Summary The following paper studies the much-debated term politikoi nomoi (‘civil laws’), as recorded in P.Gur. 2.44–45 = Sel.Pap. II 256 = CPJ I 19 (226 BCE, Crocodilopolis). The term is used here in the context of a diagramma, which allows the consideration in court of the politikoi nomoi – a body of law subsidiary to royal legislation, applicable whenever matter at dispute is not addressed by the latter. I argue that the term is used here for the designation of city laws of Alexandria. In P.Gur. 2, in a case heard by Greek dikasts outside Alexandria, the diagramma is introduced in order to

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Verhoogt, Arthur, and Susan A. Stephens. "Seeing Double: Intercultural Politics in Ptolemaic Alexandria." Journal of the American Oriental Society 124, no. 2 (2004): 368. http://dx.doi.org/10.2307/4132236.

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10

Savvopoulos, Kyriakos. "POPULAR DIVINE IMAGERY IN HELLENISTIC AND ROMAN ALEXANDRIA. THE TERRACOTTA FIGURINES COLLECTION OF THE PATRIARCHAL SACRISTY IN ALEXANDRIA." Annual of the British School at Athens 114 (September 20, 2019): 317–68. http://dx.doi.org/10.1017/s0068245419000091.

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Terracotta figurines represent one of the most fascinating categories of material evidence from Hellenistic (Ptolemaic) and Roman Egypt relating to the domestic aspects of religious life. They include deities, ordinary humans, animals and sacred symbols, represented in exhaustive variety, both in terms of content and form. The group of terracotta figurines presented in this paper are no exception. It is drawn from the collection of the Sacristy of the Greek-Orthodox Patriarchate of Alexandria and All Africa, exhibited in a most impressive Roman cistern, which was discovered during the recent r

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11

Green, Peter. "The Politics of Royal Patronage: Early Ptolemaic Alexandria." Grand Street 5, no. 1 (1985): 151. http://dx.doi.org/10.2307/25006815.

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Clímaco, Joana Campos. "The Construction of Ptolemaic Alexandria in Contemporary Historiography." Mare Nostrum (São Paulo) 1, no. 1 (2010): 26. http://dx.doi.org/10.11606/issn.2177-4218.v1i1p26-36.

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O propósito deste artigo é mapear alguns debates acadêmicos que permeiam a bibliografia a respeito de Alexandria, principalmente com relação ao episód io de sua fundação por Alexandre, ao modo como os ptolomeus estabeleceram seu reinado na cidade e à forma como sua ordenação social e cultural é percebida. Ou seja, iremos pontuar algumas maneiras pelas quais a cidade foi definida e entendida na historiografia.

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13

Depew, Mary. "Seeing Double: Intercultural Poetics in Ptolemaic Alexandria (review)." Classical World 100, no. 2 (2007): 167–68. http://dx.doi.org/10.1353/clw.2007.0007.

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Kuvatova, Valeria. "Funerary Art of Ptolemaic Alexandria as a Model for an Early Christian Iconographic Cliché." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2023): 6. http://dx.doi.org/10.31857/s086919080023811-9.

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The subject of the study – the phenomenon of cultural appropriation of Ancient pagan iconography by Early Christian art – is approached through the funerary art of Ptolemaic Egypt. The study aims at tracing back the origin of an important Early Christian scene – Jonah under the Gourd Vine – by methods of semiotic analysis and historical contextualization. In the 3rd–4th centuries AD it used to be the most popular Biblical subject throughout the Roman Empire. Some scholars argue that a mythological scene of Endimion’s dream, often carved on Late Antique sarcophagi, served as a model for visuali

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Chepel, Elena. "Ptolemaic Circular Letter from Deir el-Banat." Archiv für Papyrusforschung und verwandte Gebiete 66, no. 2 (2020): 313–22. http://dx.doi.org/10.1515/apf-2020-0022.

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Abstract The article presents an edition of a fragment of official correspondence that cites the entole of Artemon, who is known from other documents to be a high official at the Ptolemaic court in Alexandria active in 233/32-227/26 BC. It may also mention Asklepiades, the oikonomos of the Arsinoite nome. The letter concerns the inspection and execution of tax collection, in particular, the monopoly on textiles, othoniera.

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McKenzie, Judith S., Sheila Gibson, A. T. Reyes, Günter Grimm, and Judith S. McKenzie. "Reconstructing the Serapeum in Alexandria from the Archaeological Evidence." Journal of Roman Studies 94 (November 2004): 73–121. http://dx.doi.org/10.2307/4135011.

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The Serapeum or Sarapeion, which contained the Temple of Serapis, was Alexandria's most important sanctuary, and one of the most famous pagan sanctuaries of antiquity. It was also the centre of a cult which spread widely across the Mediterranean in the Hellenistic and Roman periods. Although the excavation of the Serapeum was completed half a century ago, the archaeological evidence for its form and phases has never been fully collected and analysed. When the records of the remains uncovered in c. 1900 are combined with those of the excavations during World War II, analysis of them reveals tha

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Goldhill, Simon. "Susan Stephens: Seeing Double. Intercultural Poetics in Ptolemaic Alexandria." Gnomon 77, no. 2 (2005): 99–104. http://dx.doi.org/10.17104/0017-1417_2005_2_99.

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18

El-Abbadi, Mostafa. "Aspects of Scholarship and the Library in Ptolemaic Alexandria." Diogenes 36, no. 141 (1988): 21–37. http://dx.doi.org/10.1177/039219218803614102.

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Anthony Keddie, G., and Jonathan MacLellan. "Ezekiel’s Exagoge and the Politics of Hellenistic Theatre." Journal of Ancient Judaism 8, no. 2 (2017): 170–87. http://dx.doi.org/10.30965/21967954-00802004.

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The debate over the Jewish, Greek, or mixed social settings of Ezekiel’s Exagoge often focuses on whether the play was intended for performance in a Greek theatre. Consequently, much scholarship has attempted to define the play’s import to a reconstructed audience. This effort, while fruitful, has distracted scholars from the ways that this tragedy resonated with the broader parameters and ramifications of theatre culture in its particular social context. Our paper redirects the discussion by parsing the ways that the Exagoge engages with the theatre culture of Ptolemaic Alexandria. Literary a

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Nelson, Thomas J. "NICANDER'S HYMN TO ATTALUS: PERGAMENE PANEGYRIC." Cambridge Classical Journal 66 (November 15, 2019): 182–202. http://dx.doi.org/10.1017/s1750270519000083.

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This paper looks beyond Ptolemaic Alexandria to consider the literary dynamics of another Hellenistic kingdom, Attalid Pergamon. I offer a detailed study of the fragmentary opening of Nicander's Hymn to Attalus (fr. 104 Gow–Schofield) in three sections. First, I consider its generic status and compare its encomiastic strategies with those of Theocritus’ Encomium of Ptolemy Philadelphus (Idyll 17). Second, I analyse its learned reuse of the literary past and allusive engagement with scholarly debate. And finally, I explore how Nicander polemically strives against the precedent of the Ptolemaic

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Erskine, Andrew. "Culture and Power in Ptolemaic Egypt: the Museum and Library of Alexandria." Greece and Rome 42, no. 1 (1995): 38–48. http://dx.doi.org/10.1017/s0017383500025213.

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Within the palace complex in Alexandria, the city founded by Alexander in Egypt, a community of scholars was established in what was known as the Museum (or Mouseion); linked to this was a library, the Great Library of Alexandria. These two institutions are often celebrated for their role in the history of scholarship, but they were also the products of the Hellenistic age and of the competition which arose between the successors of Alexander. In many ways these two institutions encapsulate the ideology and policy of the early Ptolemies. It is the purpose of this paper to explore this aspect a

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22

Ibrahiem, Magda Mahmoud. "Ptolemaic perfume vases from newly discovered cemeteries in Alexandria, Egypt." Journal of Archaeological Science: Reports 66 (October 2025): 105311. https://doi.org/10.1016/j.jasrep.2025.105311.

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23

Wright, G. R. H. "Architectural Details from the Asklepeion at Balagrae (Beida)." Libyan Studies 23 (1992): 45–72. http://dx.doi.org/10.1017/s0263718900001746.

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AbstractDrawings made in 1958 of the Beida Sanctuary peristyle afford a basis for comment on characteristic architectural developments in Cyrenaica, seen as part of the Oriental Hellenistic world.Since this complex is dated epigraphically to Hadrianic times it offers information on the chronological compass of forms and motifs which are well established at a much earlier period (3rd century BC). Notable features are the mixing of elements from different orders and the use of the cordiform angle pier often in association with the Rhodian-type peristyle.The emergence of these devices can be seen

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Bassioni, Ahmed M. "The lost altar of the Ptolemaic Sanctuary at Hermopolis Magna (Egypt): hypothetical reconstruction and publication of the Rizkallah Makramallah excavation work." Virtual Archaeology Review 16, no. 33 (2025): 181–207. https://doi.org/10.4995/var.2024.23955.

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The research tackles the study, publication, and hypothetical three-dimensional (3D) reconstruction of a mudbrick construction from the Ptolemaic period, situated within a Hellenistic sanctuary at Hermopolis Magna in Middle Egypt. The sanctuary site was excavated in 1945 by Rizkallah Makramallah, a former lecturer at Alexandria University, whose findings remained largely unpublished and obscure until the present study. This study enhances our understanding of the reconstruction potential of the mudbrick construction, proposed as a lost Hellenistic altar, in relation to the broader sanctuary co

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Kim, Hyejin. "Strangers in Cosmopolis: Cultural Identities in Some Statuettes from Ptolemaic Alexandria." Journal of Art Theory and Practice 21 (June 30, 2016): 4–27. http://dx.doi.org/10.15597/17381789201621004.

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Fraser, P. M., and Alan E. Samuel. "From Athens to Alexandria: Hellenism and Social Goals in Ptolemaic Egypt." Phoenix 40, no. 1 (1986): 100. http://dx.doi.org/10.2307/1088970.

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Borza, Eugene N., and Alan E. Samuel. "From Athens to Alexandria: Hellenism and Social Goals in Ptolemaic Egypt." American Historical Review 90, no. 4 (1985): 910. http://dx.doi.org/10.2307/1858859.

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Majcherek, Grzegorz, and Renata Kucharczyk. "Alexandria, Kom el-Dikka. Season 2016. Appendix: Glass from Area CV on Kom el-Dikka (Alexandria). Season 2016." Polish Archaeology in the Mediterranean 26, no. 1 (2018): 37–58. http://dx.doi.org/10.5604/01.3001.0012.1768.

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The PCMA expedition to Kom el-Dikka conducted fieldwork between March and July 2016, filling out the usual multiple-task agenda encompassing both conservation projects and archaeological excavation. The program of work was conditioned to a large extent by the pending completion of the first stage of the Kom el-Dikka Site Presentation Project (southern zone of the site). Top priority was given to preservation work, supplemented with limited excavation in the early Islamic necropolis. A vast collection of finds including coins, plasterwork, glass artifacts of different age (from Ptolemaic to ear

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Zakharov, Evgeniy V. "Ptolemaic Coins from the Collection of the State Historical Museum I. From Ptolemy I to Ptolemy IV." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2024): 226. https://doi.org/10.31696/s086919080031234-4.

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The paper presents a collection of early Ptolemaic coins (from Ptolemy I to Ptolemy IV) from the collection of the State Historical Museum (Moscow). It includes 168 specimens. A significant part of the Ptolemaic coins collection of the State Historical Museum was compiled at the end of the XIX – first half of the XX century. There are no precise details about the provenance of most of the specimens. A part of the collection comes from private collections of the 20th century. While most of the specimens belong to well-known coin types, which have been widely published in various catalogues, the

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Pamias, Jordi. "Dionysus and Donkeys on the Streets of Alexandria: Eratosthenes' Criticism of Ptolemaic Ideology." Harvard Studies in Classical Philology 102 (2004): 191. http://dx.doi.org/10.2307/4150038.

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Flinterman, Jaap-Jan. "Gestolen erfenis 2: tempelroof in Rakote." Lampas 50, no. 2 (2017): 141–55. http://dx.doi.org/10.5117/lam2017.2.003.flin.

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Summary In the present article, a sequel to a contribution published elsewhere in this issue of Lampas, I discuss afrocentric attempts to amend James’ story of the plundering of the Royal Library at Alexandria by Alexander and Aristotle. The aim of these attempts is to salvage from its critics the fiction of a palpable theft of Egyptian wisdom by the Greeks. Rakote, the original Egyptian settlement on the location of the city founded by Alexander, is substituted for Alexandria, a temple library for the Ptolemaic institute, and Callisthenes for Aristotle. While James’ apologists pretend that th

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Longrigg, James. "Anatomy in Alexandria in the Third Century B.C." British Journal for the History of Science 21, no. 4 (1988): 455–88. http://dx.doi.org/10.1017/s000708740002536x.

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The most striking advances in the knowledge of human anatomy and physiology that the world had ever known—or was to know until the seventeenth century A.D.—took place in Hellenistic Alexandria. The city was founded in 331 B.C. by Alexander the Great. After the tatter's death in 323 B.C. and the subsequent dissolution of his empire, it became the capital of one of his generals, Ptolemy, son of Lagus, who established the Ptolemaic dynasty there. The first Ptolemy, subsequently named Soter (the Saviour), and his son Ptolemy Philadelphus (who succeeded him in 285 B.C.), became immensely enriched b

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Balakhvantsev, Archil S. "Findings of Seleucid and Ptolemaic coins in Dagestan and the Problem of the Caspian Waterway." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2022): 230. http://dx.doi.org/10.31857/s086919080021236-6.

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In 1964 and 1985 in the south of Dagestan, two treasures were found, which included Hellenistic coins. The first consisted of several dozen Seleucid coins, of which only two bronze coins of Antiochus IV, the so-called “Egyptianizing” series, have survived. The second hoard included bronze Ptolemaic coins of the 6c and 6e series, issued in the first third of the 2nd century BC and related to the same type: Zeus-Ammon / two eagles perched side-by-side on two thunderbolts with a double cornucopiae in the left field. The most probable reason why Seleucid and Ptolemaic bronze coins ended up in Shar

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James, N. "‘Egypt’: legitimation at the museum." Antiquity 90, no. 353 (2016): 1380–82. http://dx.doi.org/10.15184/aqy.2016.146.

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Heracleion and Canopus were towns recorded in Classical sources about the Nile delta. Surveys near Alexandria in 1996 found ruins poking through the sands under four or five fathoms of murky water. Revealing complexes of temples, excavation then confirmed that these were the remains of Heracleion and the eastern part of Canopus, dating from the Late Dynastic era. The discoveries show how Greek traders had settled, and how the towns then thrived, after Alexander the Great's conquest (332 BC), during the Hellenistic or Ptolemaic period. Following a somewhat smaller display in Paris in 2015–2016,

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Fahmy, Abdelrhman, Eduardo Molina-Piernas, Javier Martínez-López, Philip Machev, and Salvador Domínguez-Bella. "Coastal Environment Impact on the Construction Materials of Anfushi’s Necropolis (Pharos’s Island) in Alexandria, Egypt." Minerals 12, no. 10 (2022): 1235. http://dx.doi.org/10.3390/min12101235.

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The only example and reference of Ptolemaic Alexandrian tombs, with clear integrations of Egyptian-style scenes and decorations, is considered an endangered archaeological site due to different coastal environmental risks in Alexandria and the absence of maintenance. Anfushi’s Necropolis is located near the western harbour (Island of Pharos) and dates back to the 2nd century BC. Sea level rises, earthquakes, flooding, storminess, variations in temperature, rainfall, and wind are the factors that have the largest effect on the destruction and decay of Anfushi’s Necropolis building materials. Th

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Papamarinopoulos, St P., A. Liosis, L. Polymenakos, P. Stephanopoulos, and K. Limnaeou-Papakosta. "In search of the Royal Ptolemaic Cemetery in central Alexandria, Egypt?the first contact." Archaeological Prospection 10, no. 3 (2003): 193–211. http://dx.doi.org/10.1002/arp.214.

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Geroulanos, Stephanos, and Alicia Maravelia. "Alexandrian Medicine and Surgery: An Introduction." Journal of the Hellenic Institute of Egyptology 2 (January 1, 2014): 233–48. https://doi.org/10.5281/zenodo.8152195.

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A major step in the evolution of Hellenistic Medicine and Surgery resulted from the victories of Alexander the Great (356-323 BC), who conquered —more or less— the whole Eastern World, including today’s Turkey, the Middle East, Iraq, Persia, Afghanistan and Pakistan, as also Egypt, Sudan and Libya. With the founding of new cities, Hellenic Science and Culture were firmly implanted in these countries with their ancient civilizations. In the same time scholars were able to collect the preexisting knowledge from the newly embodied or surrounding countries. An impressiv

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Piñas Azpitarte, Magoga. "Recreando Alejandría, dos visiones distintas de la misma ciudad: Los decorados digitales de la película "Ágora" y la pieza estereoscópica "Alejandría, el sueño de Alejandro Magno"." Virtual Archaeology Review 3, no. 6 (2012): 12. http://dx.doi.org/10.4995/var.2012.4421.

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<p>Since we digitally reconstructed the same city for two different projects set in two different historical time frames, we have the perfect opportunity to analyze their differences in scope, methodology and techniques.<br />For the film "Agora", the digital city is just a backdrop in which the action takes place. The play is set in the in the IV Century B.C. and the city is seen through hyperrealistic images made by visual effects techniques.<br />In the audiovisual program/documentary/show? "Alexandria, Alexander the Great`s Dream", the city plays a main roll. The action i

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Haddad, Naif Adel. "Insights on Eastern Hellenistic Historical and Archaeological Material Culture of the Oikoumene: Globalisation and Local Socio-Cultural Identities." Heritage 4, no. 4 (2021): 3307–30. http://dx.doi.org/10.3390/heritage4040184.

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This paper focuses on the Hellenistic Middle East, especially the age of Ptolemaic Alexandrian and Syrian Seleucid influence. It investigates and clarifies some of the Hellenistic-age historical and archaeological material culture within the Hellenisation and globalisation conceptions. Furthermore, it suggests that by reviewing the context of the local socio-cultural identities in the Hellenistic Oikoumene, mainly based on the lingua franca about local identity and how the local identity was expressed on coinage during Hellenistic times, many related insights issues can be revealed. In additio

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Haddad, Naif Adel. "Insights on Eastern Hellenistic Historical and Archaeological Material Culture of the Oikoumene: Globalisation and Local Socio-Cultural Identities." Heritage 4, no. 4 (2021): 3307–30. http://dx.doi.org/10.3390/heritage4040184.

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This paper focuses on the Hellenistic Middle East, especially the age of Ptolemaic Alexandrian and Syrian Seleucid influence. It investigates and clarifies some of the Hellenistic-age historical and archaeological material culture within the Hellenisation and globalisation conceptions. Furthermore, it suggests that by reviewing the context of the local socio-cultural identities in the Hellenistic Oikoumene, mainly based on the lingua franca about local identity and how the local identity was expressed on coinage during Hellenistic times, many related insights issues can be revealed. In additio

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Coşkun, Altay. "Berenike Phernophoros and Other Virgin Queens in Early-Ptolemaic Egypt." Klio 104, no. 1 (2022): 191–233. http://dx.doi.org/10.1515/klio-2021-0040.

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Summary The main function of Hellenistic queenship is increasingly understood as contributing to the definition of the basileus. The early Ptolemies produced the most peculiar version of the ‘sister queen’, known throughout the Near East as an ideological construct, but taken literally in Egypt from the time of Ptolemy II Philadelphos (285/282–246) and Arsinoe II Philadelphos (278/275–270), the ‘Sibling-Lovers’. The most famous example of a ‘virgin queen’ is Berenike, the daughter of Ptolemy III Euergetes and Berenike II, best known from the Kanopos Decree, which regulated her posthumous cult

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Trnka-Amrhein, Yvona. "The Alexandria Effect. City Foundation in Ptolemaic Culture and the Egyptian Histories of Manetho and Diodorus." Ktèma : civilisations de l'Orient, de la Grèce et de Rome antiques 47, no. 1 (2022): 235–58. https://doi.org/10.3406/ktema.2022.3070.

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Cet article examine le discours ptolémaïque sur les fondations de cités à travers les récits de fondation de cités égyptiennes anciennes tels qu’on les trouve dans les Aigyptiaca de Manéthon et dans le premier livre de la Bibliothèque historique de Diodore de Sicile. Il montre comment les manières grecques et égyptiennes de raconter les fondations de cités ont été modifiées pour s’adapter au contexte ptolémaïque. Il soutient que l’ascension fulgurante d’Alexandrie et les différentes réactions qu’elle suscita influencèrent les récits composés pour trois villes égyptiennes antérieures : Thèbes,

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Knoepfler, Denis. "Le philosophe Ménédème d’Érétrie et les Ptolémées : une réalité historique derrière le récit légendaire des origines de la Septante chez le Pseudo-Aristée." Journal des savants 1, no. 1 (2021): 25–104. https://doi.org/10.3406/jds.2021.6445.

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The historians of the Septuagint have remained uncertain about whether the intervention of Menedemos of Eretria (on the island of Euboea) as a spokesman for Greek philosophers at the banquet offered by King Ptolemy to the seventy-two translators of the Hebraic Pentateuch relied on facts or, as most scholars believe, on pure fiction. Indeed, the Letter of Aristeas to Philocrates has long been considered to lack historical value. However, a fresh reexamination of the problem is now justified by the progress made in the study of Menedemos’ life, thanks to several discoveries. This article first p

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Alston, Richard. "Philo's in Flaccum: Ethnicity and Social Space in Roman Alexandria." Greece and Rome 44, no. 2 (1997): 165–75. http://dx.doi.org/10.1093/gr/44.2.165.

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Philo's famous account of anti-semitic rioting in Alexandria in A.D. 38, the InFlaccum, has frequently been exploited by scholars interested in the legal status of the Jewish community within the city and the issue of the constitution of Alexandria. This legalissue lies near the heart of the dispute which leads to some ancient and most modern accounts tracing the roots of the dispute to the Ptolemaic period. It is notable, however, that the first major attested outbreaks of anti-Jewish feeling considerably post-date the Roman conquest, suggestingthat this is a problem of Roman Alexandria with

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Yarmolovich, Victoria I., and Elena Yu Chepel. "TERRACOTTA OIL LAMPS FROM GRAECO-ROMAN MEMPHIS." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 70–85. http://dx.doi.org/10.31696/2618-7302-2020-4-70-85.

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The article explores 15 terracotta oil lamps found during the archaeological excavations of the Centre for Egyptological Studies of the Russian Academy of Sciences at Kom Tuman (Memphis, Egypt). The majority of these lamps were made in moulds, and only one — on potter’s wheel. Various types of local Egyptian clays were used for the production of the lamps. Many of the lamps are decorated with various ornaments, such as palms, dolphins, torches, and, possibly, the ‘Macedonian shield’. Similar lamps were widespread in all the territory of Egypt; equally, such lamps appear among archaeological fi

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Honigman, Sylvie, and Gilles Gorre. "Dynastic Genealogies and Funerary Monuments: Nectanebo, Alexander, and Judas Maccabee and the Evidence of Ptolemaic Influence on the Hasmoneans." Journal of Ancient History 10, no. 1 (2022): 68–98. http://dx.doi.org/10.1515/jah-2020-0026.

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Abstract When we compare the genealogical strategies of the Ptolemies, Seleukids, and Hasmoneans, those of the Ptolemies and the Hasmoneans display striking parallels, while the Seleukids followed a different policy. This article explores one facet of the parallels, the combined use of funerary monuments, festivals, and narratives (mythical and historical) to create prestigious dynastic ancestors. We commence with Alexander the Great and Nectanebo II, the last native king to rule before the Persian conquest of Egypt, who became putative ancestors of the Ptolemies by way of Alexander’s Sema in

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Berthelot, Katell. "The Accusations of Misanthropy Against the Jews in Antiquity." Antisemitism Studies 7, no. 2 (2023): 338–69. http://dx.doi.org/10.2979/antistud.7.2.04.

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Abstract: This article argues that the origin of the accusation of misanthropy against the Jews is Greek—not Egyptian, as other scholars have thought—and reflects a Greek interpretative framework. The depiction of the Jewish way of life as misanthropic may go back to Hecataeus of Abdera, at the very beginning of the Hellenistic era, or it may have developed later, in the context of Ptolemaic Egypt or during the Judeo-Seleucid conflict of the second century BCE. Accusations of misanthropy are often found to appear during conflicts between Jews and Greeks—be it in the Seleucid kingdom, in Alexan

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Berthelot, Katell. "The Accusations of Misanthropy Against the Jews in Antiquity." Antisemitism Studies 7, no. 2 (2023): 338–69. http://dx.doi.org/10.2979/ast.2023.a910235.

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Abstract: This article argues that the origin of the accusation of misanthropy against the Jews is Greek—not Egyptian, as other scholars have thought—and reflects a Greek interpretative framework. The depiction of the Jewish way of life as misanthropic may go back to Hecataeus of Abdera, at the very beginning of the Hellenistic era, or it may have developed later, in the context of Ptolemaic Egypt or during the Judeo-Seleucid conflict of the second century BCE. Accusations of misanthropy are often found to appear during conflicts between Jews and Greeks—be it in the Seleucid kingdom, in Alexan

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Rohmann, Dirk. "The Destruction of the Serapeum of Alexandria, Its Library, and the Immediate Reactions." Klio 104, no. 1 (2022): 334–62. http://dx.doi.org/10.1515/klio-2021-0021.

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Summary The fate of the Serapeum and especially of its library is still a hotly-debated topic. The present paper aims to provide a consistent reading of the extant source evidence. Christian authors, such as Tertullian, Epiphanius of Salamis, and John Chrysostom, acknowledge that the Septuagint bible translation was moved from the original royal library to the Serapeum by the end of the second century A.D. This could be because the Serapeum had become Alexandria’s main library after the temple was rebuilt following a fire in 181 A.D. Writing in the early fifth century, Orosius is our most impo

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Last, Richard. "Onias IV and the δέσποτος ερός: Placing Antiquities 13.62-73 into the Context of Ptolemaic Land Tenure". Journal for the Study of Judaism 41, № 4-5 (2010): 494–516. http://dx.doi.org/10.1163/157006310x529236.

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AbstractJosephus’ narrative of Onias IV in Ant. 13.62-73 is an account of a Judean refugee who flees to Egypt and manages to acquire land in both Alexandria and Heliopolis. He is also given the authority to construct a temple on his Heliopolis property, which Josephus describes to have previously been δέσποτος. This is a technical term used in the papyri and by classical authors to designate ownerless property, which could be acquired legally only by purchase at the public auction and, in the Roman period, also directly from the idios logos. Scholars have long endeavoured to reconstruct the hi

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