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  2. María Paz de Hoz García-Bellido | HELENOR
  3. The Alexandrian Tradition

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Paz de Hoz's treatment never devolves into a miscellany, keeping the focus tightly on the eponymous play while engaging in detailed excursions into the medical, religious, and literary practices that enlivened its satirical bite. This chapter is an extremely clear, detailed, and revealing combination of literary and epigraphic evidence that brings to life a world of medical practice rarely seen in context, as Galen and Aelius Aristides so often take the limelight.

Another richly contextualized world is presented in Clelia Martinez Maza's "Christian Paideia in Early Imperial Alexandria", which explores the interchange between pagan and Christian elites in Alexandria in the second and third centuries. Martinez Maza argues for a "mutual accommodation" of pagans and Christians in intellectual and pedagogical matters, where pagan texts were read unproblematically by members of both groups, treated as a "cultural rather than religious inheritance", while specifically Christian education was carried out in a domestic rather than scholastic environment.

A considerable range of literary evidence is brought to bear on the clearly-delineated argument here, making the chapter an accessible and non-polemical introduction to the subject.

Gianfranco Agosti's "Greek Poetry in Late Antique Alexandria: Between Culture and Religion" picks up some related questions as it critiques Cameron's division between notional "Alexandrian" intellectual and scientific traditions and "Theban" literary traditions, combining literary evidence with material evidence such as the Kom el-Dikka excavations, which might reveal architectural features common to Alexandrian lecture halls. In the course of suggesting that poetic activity in Alexandria in late antiquity might actually have been quite lively, Agosti examines the porosity of boundaries between pagan and Christian literature, with a particular focus on miracles and iconoclasm in Nonnus, whom he argues could well have been equally appreciated by Christian and pagan elites.

Nonnus is, of course, a recurring figure in these chapters; the more successful treatments, like Agosti's, put his poetry into dialogue with other traditions.


Her review of occasions where Dionysus interacts with animals both as an adolescent and as an adult, and similar interactions on the part of his family, concludes that outside the books on India and the material on marine animals, the work includes hardly any natural-historical information about animals. Consequently, the chapter as a whole includes very little comparative material from natural histories: not an intrinsic shortcoming, but caveat lector.

Though Laurent Bricault's "Isis, Sarapis, Cyrus, and John: Between Healing Gods and Thaumaturgical Saints" offers a clear and detailed review of the material and epigraphic evidence pertaining to the cult of Isis of Menouthis, it afterward moves rather abruptly between its subjects, and in its primary claims struggles to move beyond arguments previously made by Gascou and extensively cited here. The communities from book people developed the 10s student.

María Paz de Hoz García-Bellido | HELENOR

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The Alexandrian Tradition

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