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Medicine and Society in Ptolemaic Egypt (Studies in Ancient by Philippa Lang

By Philippa Lang

Analyzing all different types of therapeutic in the particular socioeconomic and environmental constraints of the Ptolemies Egypt, this e-book explores how linguistic, cultural and ethnic affiliations and interactions have been expressed within the scientific area.

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Later examples of Egyptians working easily in the Hellenic linguistic-cultural world include the hierogrammateus and Stoic Khairemon in the first century ce and Apollonides the ‘Archprophet-Orapis’ of Memphis later that century, who also wrote in Greek on Egyptian religion. J. (1974). ‘Ulpius Serenianus’, CdÉ 49, 153–156 and cf. 143–145. Both appear to have offered a Hellenistically idealized account of priests as virtuous philosophers, rather than as technical experts in the ritual mechanics of the cosmos: Fowden, G.

185–186. K. (1993). The Mechanics of Ancient Egyptian Magical Practice, 113 ff. 131 In the Hermopolis stele of Nektanebo I the king makes offerings to Thoth and Nehmetawy in return for their assistance in his successful military coup against his equally indigenous uncle. 133 The trilingual decrees of Kanopos and Memphis (the Rosetta stone) in 238 and 196, respectively, are epigraphic, public statements of thanks by Egyptian synods for Ptolemaic philanthropia to the country and temples. As in earlier periods, a king’s Egyptian legitimacy was presented in terms of his relationships with the temple officials, especially at a time when individuals of Greek language and—usually—descent, dominated the other powerful institutions of Egypt: the court and the military.

113 Other members of his family also employed dual names. 505–511. 73. Later examples of Egyptians working easily in the Hellenic linguistic-cultural world include the hierogrammateus and Stoic Khairemon in the first century ce and Apollonides the ‘Archprophet-Orapis’ of Memphis later that century, who also wrote in Greek on Egyptian religion. J. (1974). ‘Ulpius Serenianus’, CdÉ 49, 153–156 and cf. 143–145. Both appear to have offered a Hellenistically idealized account of priests as virtuous philosophers, rather than as technical experts in the ritual mechanics of the cosmos: Fowden, G.

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