By Ian S. Moyer
In a chain of experiences, Ian Moyer explores the traditional heritage and sleek historiography of kin among Egypt and Greece from the 5th century BCE to the early Roman empire. starting with Herodotus, he analyzes key encounters among Greeks and Egyptian monks, the bearers of Egypt's historic traditions. 4 moments spread as wealthy micro-histories of cross-cultural interplay: Herodotus' interviews with clergymen at Thebes; Manetho's composition of an Egyptian background in Greek; the struggles of Egyptian clergymen on Delos; and a Greek physician's quest for magic in Egypt. In writing those histories, the writer strikes past Orientalizing representations of the opposite and colonial metanarratives of the civilizing technique to bare interactions among Greeks and Egyptians as transactional methods within which the traditions, discourses and pragmatic pursuits of each side formed the result. the result's a dialogical heritage of cultural and highbrow exchanges among the good civilizations of Greece and Egypt.
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Extra resources for Egypt and the Limits of Hellenism
629 and 1979: 182, though he seems to be more open to the idea. For opposing views, see Ritner 1992: 287–88 and Yoyotte, Charvet, and Gompertz 1997: 96–98. Numerous other discussions are cited in these works. Fraser’s views must, of course, be understood in their context. For a discussion of Oxonian colonial attitudes towards race that shaped the archaeological studies of Greek colonization, see de Angelis 1998: 543–44. , Symonds 1986: 25–26, 76–77, 299–300. Cf. Fanon 1963: 41: “The settler makes history and is conscious of making it.
G. Gramsci 1971: xiii–xiv, 52–55, 206–9), except in the special sense I note below in drawing on Chakrabarty. Imperial and colonial histories 35 Dipesh Chakrabarty has observed in modern colonial and post-colonial histories of India. Chakrabarty, of course, interrogates a range of modern categories, theories and historicist assumptions that are beyond the scope of this work, but in evoking the double-bind of a European thought that is “indispensable but inadequate” he articulates a general problem that confronts any attempt to find an alternative to the analogies I have been describing.
Young’s discussion (1995: 178) of C. L. Temple’s Native Races and Their Rulers (1918). In his study, The Arts of Ptolemaic Egypt (1937), Ibrahim Noshy emphasizes Egyptian national pride and resentment of exploitation and domination by the Ptolemies (see esp. 11). He also argues that separation between Greeks and Egyptians led to an Egyptian racial and cultural continuity, and that any “de-Hellenization” of Greeks was not the result of fusion with Egypt, but rather due to environment and social conditions (14–15, 146).