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Cleopatra II and III: the Queens of Ptolemy VI and VIII As Guarantors of Kingship and Rivals for Power
Originalveröffentlichung in: Andrea Jördens, Joachim Friedrich Quack (Hg.), Ägypten zwischen innerem Zwist und äußerem Druck. Die Zeit Ptolemaios’ VI. bis VIII. Internationales Symposion Heidelberg 16.-19.9.2007 (Philippika 45), Wiesbaden 2011, S. 58–76 Cleopatra II and III: The queens of Ptolemy VI and VIII as guarantors of kingship and rivals for power Martina Minas-Nerpel Introduction The second half of the Ptolemaic period was marked by power struggles not only among the male rulers of the dynasty, but also among its female members. Starting with Arsinoe II, the Ptolemaic queens had always been powerful and strong-willed and had been a decisive factor in domestic policy. From the death of Ptolemy V Epiphanes onwards, the queens controlled the political developments in Egypt to a still greater extent. Cleopatra II and especially Cleopatra III became all-dominant, in politics and in the ruler-cult, and they were often depicted in Egyptian temple- reliefs—more often than any of her dynastic predecessors and successors. Mother and/or daughter reigned with Ptolemy VI Philometor to Ptolemy X Alexander I, from 175 to 101 BC, that is, for a quarter of the entire Ptolemaic period. Egyptian queenship was complementary to kingship, both in dynastic and Ptolemaic Egypt: No queen could exist without a king, but at the same time the queen was a necessary component of kingship. According to Lana Troy, the pattern of Egyptian queenship “reflects the interaction of male and female as dualistic elements of the creative dynamics ”.1 The king and the queen functioned as the basic duality through which regeneration of the creative power of the kingship was accomplished. -
Macedonian Kings, Egyptian Pharaohs the Ptolemaic Family In
Department of World Cultures University of Helsinki Helsinki Macedonian Kings, Egyptian Pharaohs The Ptolemaic Family in the Encomiastic Poems of Callimachus Iiro Laukola ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XV, University Main Building, on the 23rd of September, 2016 at 12 o’clock. Helsinki 2016 © Iiro Laukola 2016 ISBN 978-951-51-2383-1 (paperback.) ISBN 978-951-51-2384-8 (PDF) Unigrafia Helsinki 2016 Abstract The interaction between Greek and Egyptian cultural concepts has been an intense yet controversial topic in studies about Ptolemaic Egypt. The present study partakes in this discussion with an analysis of the encomiastic poems of Callimachus of Cyrene (c. 305 – c. 240 BC). The success of the Ptolemaic Dynasty is crystallized in the juxtaposing of the different roles of a Greek ǴdzȅǻǽǷȏȄ and of an Egyptian Pharaoh, and this study gives a glimpse of this political and ideological endeavour through the poetry of Callimachus. The contribution of the present work is to situate Callimachus in the core of the Ptolemaic court. Callimachus was a proponent of the Ptolemaic rule. By reappraising the traditional Greek beliefs, he examined the bicultural rule of the Ptolemies in his encomiastic poems. This work critically examines six Callimachean hymns, namely to Zeus, to Apollo, to Artemis, to Delos, to Athena and to Demeter together with the Victory of Berenice, the Lock of Berenice and the Ektheosis of Arsinoe. Characterized by ambiguous imagery, the hymns inspect the ruptures in Greek thought during the Hellenistic age. -
Tomasz Grabowski Jagiellonian University, Kraków*
ELECTRUM * Vol. 21 (2014): 21–41 doi: 10.4467/20800909EL.14.001.2778 www.ejournals.eu/electrum THE CULT OF THE PTOLEMIES IN THE AEGEAN IN THE 3RD CENTURY BC Tomasz Grabowski Jagiellonian University, Kraków* Abstract: The cult of the Ptolemies spread in various ways. Apart from the Lagids, the initiative came from poleis themselves; private cult was also very important. The ruler cult, both that organ- ised directly by the Ptolemaic authorities and that established by poleis, was tangibly benefi cial for the Ptolemaic foreign policy. The dynastic cult became one of the basic instruments of political activity in the region, alongside acts of euergetism. It seems that Ptolemy II played the biggest role in introducing the ruler cult as a foreign policy measure. He was probably responsible for bringing his father’s nickname Soter to prominence. He also played the decisive role in popularising the cult of Arsinoe II, emphasising her role as protector of sailors and guarantor of the monarchy’s prosperity and linking her to cults accentuating the warrior nature of female deities. Ptolemy II also used dynastic festivals as vehicles of dynastic propaganda and ideology and a means to popu- larise the cult. The ruler cult became one of the means of communication between the subordinate cities and the Ptolemies. It also turned out to be an important platform in contacts with the poleis which were loosely or not at all subjugated by the Lagids. The establishment of divine honours for the Ptolemies by a polis facilitated closer relations and created a friendly atmosphere and a certain emotional bond. -
Queen Arsinoë II, the Maritime Aphrodite and Early Ptolemaic Ruler Cult
ΑΡΣΙΝΟΗ ΕΥΠΛΟΙΑ Queen Arsinoë II, the Maritime Aphrodite and Early Ptolemaic Ruler Cult Carlos Francis Robinson Bachelor of Arts (Hons. 1) A thesis submitted for the degree of Master of Philosophy at The University of Queensland in 2019 Historical and Philosophical Inquiry Abstract Queen Arsinoë II, the Maritime Aphrodite and Early Ptolemaic Ruler Cult By the early Hellenistic period a trend was emerging in which royal women were deified as Aphrodite. In a unique innovation, Queen Arsinoë II of Egypt (c. 316 – 270 BC) was deified as the maritime Aphrodite, and was associated with the cult titles Euploia, Akraia, and Galenaië. It was the important study of Robert (1966) which identified that the poets Posidippus and Callimachus were honouring Arsinoë II as the maritime Aphrodite. This thesis examines how this new third-century BC cult of ‘Arsinoë Aphrodite’ adopted aspects of Greek cults of the maritime Aphrodite, creating a new derivative cult. The main historical sources for this cult are the epigrams of Posidippus and Callimachus, including a relatively new epigram (Posidippus AB 39) published in 2001. This thesis demonstrates that the new cult of Arsinoë Aphrodite utilised existing traditions, such as: Aphrodite’s role as patron of fleets, the practice of dedications to Aphrodite by admirals, the use of invocations before sailing, and the practice of marine dedications such as shells. In this way the Ptolemies incorporated existing religious traditions into a new form of ruler cult. This study is the first attempt to trace the direct relationship between Ptolemaic ruler cult and existing traditions of the maritime Aphrodite, and deepens our understanding of the strategies of ruler cult adopted in the early Hellenistic period. -
Depiction of Cleopatra III (Possibly Her Mother), Assimilated Into Isis
FRANCK GODDIO UNDERWATER ARCHAEOLOGIST PTOLEMAIC QUEEN One of the IEASM’s most beautiful finds in Thonis-Heracleion is this Greco-Egyptian-style statue from the Ptolemaic Period. The queen in dark stone is clad in the traditional gown identifying female rulers with Isis. The hair, its plaited strands modelled with exceptional care, is encircled by a dia- dem adorned with the uraeus of kings. The eye inlays, which personalized the face, have disappeared. Pharaonic style with different artistic influence The effigy, which is larger than life- sized, depicts a female figure standing, with arms down by her sides and the left foot slightly forward. This position respects the traditional Pharaonic style, but the modelling of the surface and of the physiognomy bears witness to a different artistic influence. In her left hand the queen is holding the ankh sign (the sign of life) and on her chest her garment bears the ‘Isis knot’. She is dressed in a fine chemise with a scooped neckline. Determined look of a middle-aged woman The ovoid face grows more slender towards the chin. The mouth, with its carefully modelled lips, is thin and tight, giving the individual a stern, determined look. The large, almond- shaped eyes are hollow. The creases at the neck emphasize that the woman is middle-aged. The hair, arranged into long, rolled-up curls, falls down the back and sides. Above the forehead, the locks are shorter, leaving an open triangle on the forehead above the nose. The hair is encircled by a broad, flat dia- dem. In the middle of the forehead is a uraeus, rearing-up. -
Who's Who in Ancient Egypt
Who’s Who IN ANCIENT EGYPT Available from Routledge worldwide: Who’s Who in Ancient Egypt Michael Rice Who’s Who in the Ancient Near East Gwendolyn Leick Who’s Who in Classical Mythology Michael Grant and John Hazel Who’s Who in World Politics Alan Palmer Who’s Who in Dickens Donald Hawes Who’s Who in Jewish History Joan Comay, new edition revised by Lavinia Cohn-Sherbok Who’s Who in Military History John Keegan and Andrew Wheatcroft Who’s Who in Nazi Germany Robert S.Wistrich Who’s Who in the New Testament Ronald Brownrigg Who’s Who in Non-Classical Mythology Egerton Sykes, new edition revised by Alan Kendall Who’s Who in the Old Testament Joan Comay Who’s Who in Russia since 1900 Martin McCauley Who’s Who in Shakespeare Peter Quennell and Hamish Johnson Who’s Who in World War Two Edited by John Keegan Who’s Who IN ANCIENT EGYPT Michael Rice 0 London and New York First published 1999 by Routledge 11 New Fetter Lane, London EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2004. © 1999 Michael Rice The right of Michael Rice to be identified as the Author of this Work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988 All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. -
Arsinoe II As King of Upper and Lower Egypt Julia De Milliano
Creating a Successful Dynasty: Arsinoe II as King of Upper and Lower Egypt Julia de Milliano 1 Arsinoe II was a powerful female ruler in the early Hellenistic World. She was queen of Egypt for the duration of her marriage to her brother Ptolemy II in c. 2751 to the much debated date of her death in 270(68) BCE.2 In traditional Greek and Roman society, it was not uncommon for women to be in secondary, or lesser, roles to men.3 The Hellenistic period was an exception. Women played incredibly powerful roles, particularly those that were hungry for power. After the death of Alexander the Great, the first Ptolemy, given the name Soter (Saviour), became the ruler of Egypt and needed to legitimize his rule and lay the foundation for his future dynasty. Being the first of the Ptolemies in power, his reign was still precarious in a tumultuous time. The successor states were in the early stages of establishment and as a result, power struggles were a common occurrence. The newly conquered lands had recently become accustomed to being ruled by Alexander the Great before his untimely death and needed to readjust to the new rulers assigned to the different territories. Ptolemy I was assigned to Egypt and consequently tasked with the legitimization of his rule over a culturally rich society. This was necessary to avoid revolts and ensure Egypt would remain under his control and the populace would be loyal to him, accepting him as their ruler. Ptolemy II, being the next to succeed, had the task of further establishing a strong foundation for himself and his wives. -
A Case Study of Influential Hellenistic Royal Women the History of Egypt
Anastasia Zaluckyj 1 Women in Egypt: A Case Study of Influential Hellenistic Royal Women The history of Egypt confirms that Egyptian society recognized the power of women. Egypt’s royal tradition, while predominantly male, did include several famous queens. The legacy of Hatshepsut, the shrewd and powerful ruler of eighteenth dynasty Egypt survives as an eminent example. The social, political, religious, and historical norms of Egypt set the stage for women in the Ptolemaic period in Egyptian history.1 The Ptolemaic rulers continued multiple traditions and structures that had previously been in place in Egypt. These included the worshipping of traditional deities, using the Egyptian crowns2, and continuing relative social and political flexibility for women. Using this tradition, Ptolemaic queens amassed great power, wealth, and fame. Because the tradition of Egypt included strong women, and women in the Hellenistic period proceeded to gain more equality than had been afforded in the Greek Classical era, this provided the perfect culmination for powerful women, such as Arsinoë II and Berenice I to influence the world around them. The culture of Egypt allowed for elasticity in female behavior in the social sphere. Compared to other cultures, Herodotus, in his Histories, expressed surprise on the status of women in Egypt. He explained that Egyptians “in most of their manners and customs, exactly reverse the common practice of mankind. The women attend the markets and trade, while the men sit at home at the loom.”3 This evidence represents foreign shock at the practices of women, in relation to men, in Egypt. This distinction, of Egyptian women from “the common practice of mankind” lays the foundation for the Ptolemaic period.4 Upper class royal women in Hellenistic 1 For a more detailed discussion on the history of queens and goddesses in Egyptian history, see Susan Tower Hollis, “Queens and Goddesses in Ancient Egypt” in Women and Goddess Traditions: In Antiquity and Today, ed. -
Introduction Egyptian Queenship Was Complementary to Kingship, Both In
Originalveröffentlichung in: P. Kousoulis and N. Lazaridis (Hg.), Proceedings of the Tenth International Congress of Egyptologists, University of the Aegean, Rhodes, 22-29 May 2008 (Orientalia Lovaniensia Analecta 241), Leuven 2015, S. 809–821 PTOLEMAIC QUEENS IN EGYPTIAN TEMPLE RELIEFS: INTERCULTURAL REFLECTIONS OF POLITICAL AUTHORITY, OR RELIGIOUS IMPERATIVES? Martina Minas -Nerpel (Swansea University) Introduction Egyptian queenship was complementary to kingship, both in dynastic and Ptolemaic Egypt: No queen could exist without a king, but at the same time the queen was a neces sary component of kingship 1. The royal mothers and wives played a fundamental role in the mythological renewal of kingship, but only in very rare cases, the queen could assume the power and surpass her traditional role as king ’s wife, mother, sister, or daughter. Research on the queens’ role and their status has become more and more popular 0ver the last decades. This is confirmed by the most recent exhibition “Egyptian Queens”, held at the Grimaldi Forum, Monaco, from 12 July to 10 September 2008. The last part of the exhibition is devoted to Cleopatra VII, since “in the Western ■Pagination, the Queen of Egypt is incarnated in Cleopatra ... Paradoxically, however, lhe best-known Queen of Egypt is a Greek descendant of Alexander ’s generals”2. But is it in fact so paradoxical? Researching her on the basis of sources as diverse as hieroglyphic temple inscriptions, demotic and Greek papyri or epigraphic evidence, Classical authors, Egyptian or Egyptianizing statues, and Hellenistic images reveal a dazzling figure who substantially influenced Egypt and the development of the Roman Empire. -
EGYPTIAN ROYAL ANCESTRY Abt
GRANHOLM GENEALOGY EGYPTIAN ROYAL ANCESTRY Abt. 1600–800, 305-30 BC Great Pyramid, Egypt 1 INTRODUCTION “Egypt is a gift from Nile” was the first we learned in grade school about Egypt. In genealogy, we can well claim that Egypt has given us the gift of the earliest ancestral history thanks to its hieroglyphs and other sources now readily available via Internet. There are several sources connecting us to Egyptian ancestors but I have here picked one, listed first, “Byzantine Emperors”, which ties together several of our other ancestral lineages, which I have described in other books. This one lists our ancestors from a most recent (generation 1) to the earliest (generation 87). This sequence is different from most computer genealogy reports which list the lineages from to earliest person to the present. Besides the information in this list, I have gone further back in time using Wikipedia and some other Internet sources. In my lineage list, shown next, I have those of our ancestors highlighted, for which additional information has been provided in the main text. This list ends with Neithiyti Princess of Egypt (81st great grandmother). She was married to Cyrus II the Great King of Persia, our ancestor listed in the Persian Royal Ancestry. Another list is included and ends with the famous Cleopatra and the end of the Egyptian empire as it then became part of the Roman Empire as shown in Roman Early Ancestry. This time period is included in the 1945 novel by Mika Waltari, titled The Egyptian, which is set during the reign of 18th dynasty pharaoh Akhenaten. -
Arete, Arsinoë II, and the Argonautica
Oral Tradition, 16/1 (2001): 85-106 Personal Favor and Public Influence: Arete, Arsinoë II, and the Argonautica Anatole Mori This interdisciplinary study explores the connection between the Ptolemaic monarchy and the Phaeacian episodes in Homer’s Odyssey and the Argonautica of Apollonius Rhodius. In particular, I am interested in what the epic representation of the Phaeacian queen Arete can tell us about the political influence of Arsinoë II Philadelphus, ruler of Egypt with Ptolemy II in the third century B.C.E. The close relation between Alexandrian poetry and court politics makes it likely that the portrait of Arete alludes to Arsinoë’s reputation as a powerful voice in Ptolemy’s administration. Homer, Apollonius, and the Ptolemies In the first half of the third century B.C.E. Apollonius studied and worked in the Royal Library of Alexandria. He wrote numerous poems as well as scholarly monographs, held the position of head librarian, and served as the royal tutor of Ptolemy III Euergetes, the son of Ptolemy II and his first wife, Arsinoë I. His only extant work is the Argonautica, an epic that recounts the travels of Jason and the heroes who recover the golden fleece after sailing on the Argo from Thessaly to the kingdom of Aeëtes on the edge of the Black Sea. Books 1 and 2 describe the voyage east, Book 3 focuses on Jason’s meetings with Aeëtes and his daughter Medea, and Book 4, with which we are primarily concerned, narrates the return to Greece. In his 1912 commentary, Mooney observed that the Homeric epics “constitute in the truest sense the phgh; kai; ajrchv [“fount and origin”] of the Argonautica” (13). -
Axumities Awaken, Egypt Hearken!
Axumities Awaken, Egypt Hearken! By Yared Huluf - 14- 05 - 20 Prelud e Aksumites, awaken! Egypt, Hearken! If you have ears to listen Open your eyes to vision. Relax your mind to reason Cast away illusion And you will not be panic stricken. Taphephobia you shall no longer reckon In the desert sand as coutiers did often Watching the pharaohs lie unrotten. For Tigray will no more be concern. The water is yours, you have won. If only you and your champions Leave Tigray to go it alone, And give back the land stolen --------------------------------------------------------- Main Body To begin I would like to reiterate Mani (216 - 274 AD) the founder of the Manichaeism religion of the Sassanian Empire, who stated that the Aksumite Empire was one of four great kingdoms (Roman, Persian and Chinese Empires) of the ancient world stretching from 100 BC - 900 AD. To outline and state the significance of this world power, we must account for its assets and achievements. Aksum produced and exported wheat, barley, myrrh, ivory and gold which was brought by the Nile through to the district called Cyeneum (ስሜን) and then on to Askum city. These goods were subsequently distributed to the rest of the world either via five day caravan trips to Adulis or up through Meroe to Egypt according to Perplus of the Erythraean Sea. Aksum had abundant gold, silver, bronze and copper mining fields that made it possible to mint coins as superior as that of Roman and Persian mintage. That said however, Aksum fared worse compared to its contemporary empires and its past glory.