A Hellenistic Inscription from Arsinoe in Cilicia (Phoenix 1989)

2017

Greek Roman and Byzantine Studies, 2011

Hellenistic Alexandria, celebrating 24 centuries. Papers presented at the conference held on December 13–15 2017 at Acropolis Museum, Athens, 2018

Mona Haggag Alexandria in the 'Corpus of Ptolemaic inscriptions' �����������������������������������������������������������������������������������115 Kyriakos Savvopoulos From Macedonia to Ptolemaic Alexandria: the cult of Dionysos Pseudanor ���������������������������������������������������������133 Emmanuel Voutiras Hellenistic drama and Alexandrian culture ��������������������������������������������������������������������������������������������������139 Georgia Xanthaki-Karamanou ii The Alexandrian cradle of philological science ��������������������������������������������������������������������������������������������149 Theodore D. Papanghelis Egyptian and Egyptiote literature as a bridge between two cultures �����������������������������������������������������������153 Shaker Moussa From Alexandria to Venice: Remembrances of Alexandria in the cultural treasures of Venice ������������������165 Chryssa Maltezou The destruction of libraries in the course of history and the international law on the protection of cultural property in the event of armed conflict ������������������������������������������������������������������������������������������173 Artemis Papathanassiou Is the possession of the Parthenon Marbles lawful according to the contemporary English law? �������������185 A tentative methodology of sea-level change based on fish tanks from Hellenistic Alexandria, vis-a-vis, the submerged el Hassan rock provide a new look for subsidence estimates ����������������������������������������������������289

Tyche 35, 2020

Andrea R a g g i: [C. Iu]lius Menodorus, il primo tribuno militare dalla provincia d'Asia (Taf.

Hieratic, Demotic and Greek Studies and Text Editions. Of the Making of Many Books There is No End: Festschrift in Honour of Sven P. Vleeming (P. L. Bat. 34), ed. K. Donker van Heel, F. A. Hoogendijk, C. J. Martin, 2018

2017

Zeitschrift für Papyrologie und Epigraphik, 2010

The date of Arsinoe II Philadelphus’ death, though long held secure, has become a matter of scholarly dispute two decades ago. For many figures of ancient history, not in the least Hellenistic queens, the date of death is often unknown – and is in many cases not particularly important. In the case of Arsinoe II, I contend, it does matter whether she passed away in 270 or 268 BCE, and circumstantial evidence supports the latter date. The article focuses especially on passages from the Mendes and Pithom stelae. Additionally, I examine the date of the foundation of Arsinoe’s official cult. For, it has commonly been assumed that this cult was posthumous – i.e., that it was established to commemorate Arsinoe’s earthly passing – but I aim to prove that she was officially worshipped individually (viz., independent of her brother and husband) within her lifetime. The last part explores the possibility that, shortly before her death, Arsinoe convinced her brother and husband Ptolemy II to appoint her son, also called Ptolemy, as joint ruler, and to join the Chremonidean alliance against Antigonus II Gonatas in an effort to support her son’s claim to the Macedonian throne.

Opuscula. Annual of the Swedish Institutes at Athens and Rome 17, 2024

Archaeological investigation at Patara, on the south-western coast of Türkiye, has generated new data concerning the city’s status under Ptolemaic rule in the 3rd century BC. In this study, we focus on a Hellenistic context found at the Tepecik Settlement dating from the period of Ptolemaic hegemony. A Rhodian amphora bearing a stamp on each handle and four coins found in situ enable us to date this context to the first half of the 3rd century BC. The amphora, which was produced in the Rhodian Peraia, slightly further north-west along the Turkish coast, records the eponym Χρυσόστρατος (c. 266 BC) and fabricant Ἀστός. The pairing of these two persons is here clearly confirmed for the first time. The four coins found in the same context include a bronze Macedonian regal coin, two ancient counterfeit silver-plated bronze coins (one recording the name of Alexander the Great and the other recording the name of Ptolemy I Soter), and a genuine Rhodian silver coin carrying the name of the magistrate Ἀριστόβιος. The Rhodian amphora stamps lend further precision to the dating of this context and coins. Thus, we suggest the period c. 275–265/264 BC for the dating of the Rhodian silver coin and the tenure of the Rhodian magistrate Ἀριστόβιος.

Zeitschrift für Papyrologie und Epigraphik 200 (2016) 100–108, 2016

Aigai antik kentinin kuzeyindeki nekropolde 2015 yılında yapılan kazılarda, 6.85 m. çapındaki bir mezar anıtının kalıntıları bulundu. “Diaphenes Anıtı” olarak adlandırılan bu yapının, en azından iki basamakla çıkılan bir platform (krepidoma) üzerinde yükseldiği anlaşılmaktadır. İ.Ö. 2. ya da 1. yüzyıla tarihlene bu yapı, Miletos’daki Aslanlı Liman’nda yer alan ve Küçük Anıt diye bilinen yapı ile benzeşmektedir. Diaphenes Mezar Anıtı’nın tabanında, yan yana dizilmiş 6 adet boş sanduka ve bir kül muhafaza kabı (urna) ortaya çıkmış olup, bu anıtın ve mezarların Bizans devrinde soyguncular tarafından yağmalandığı düşünülmektedir. Diaphenes Mezar Anıtı’nın duvarlarından birinde dolgu malzemesi olarak tkullanılmış olan ve içbükey yontulmuş ön yüzünde Grekçe bir yazıt yer alan andezit blok, hiç kuşku yok ki mezar anıtının duvarına monte edilmişti. Mezar anıtı ile aynı döneme (geç Hellenistik) tarihlenmesi mümkün olan ve Aiol lehçesinde kalemealınan bu yazıtın çevirisi şöyledir: Halk, Mithrodates oğlu Glauke’li Diaphenes’i yüksek nitelik ve erdem sahibi olması ve halka gösterdiği iyi niyetten dolayı (onurlandırdı). Aigai Halkının bu onurlandırma kararını Diaphenes’in ölümünden sonra (post mortem) almış olması büyük bir olasılıktır. Mithrodates’in (= Mithradates ya da Mithridates) vatanı olan ve adı yalnızca Thukydides ile Stephanos Byzantios tarafından zikredilen Glauke adındaki Hellenistik yerleşim, Dilek Yarımadasının en uç kısmında ve Samos adasının karşısında yer alan küçük bir liman kentiydi. Bazı Ephesos yazıtlarından anlaşılmaktadır ki, Ephesos’daki Euonymos kabilesinin (phyle) bir alt birimi (khiliastys) Glaukeos adını taşımaktaydı. Bu belki, Glauke halkının en azından bir bölümünün bilmediğimiz bir devirde Ephesos’a göç ettiğine ya da bir zamanlar bağımsız bir şehir-devlet olan Glauke’nin daha sonraları Ephesos’un arazisine katılmış olabileceğine işaret etmektedir.