A Biographical Dictionary of Ancient Egypt by R. David, Anthony E. David

By R. David, Anthony E. David

Very important ancient and cultural figures in addition to a few recognized participants in Egypt's lengthy historical past (c 3100 BC - c advert six hundred) are integrated during this paintings of reference. Rulers and participants in their households, major figures and demanding foreigners with whom the Egyptians got here into touch are all incorporated. The entries are in response to unique resource fabric and there are bibliographies for every access.

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It provided Egypt with access to the rest of Alexander’s empire and enabled the country’s wealth to be more readily exported, but it also became the great Hellenistic centre of learning and knowledge. The other significant event during Alexander’s time in Egypt was his visit to the famous oracle of Jupiter Amun at Siwa, Egypt’s most westerly oasis in the Libyan desert. According to legend, the god recognised Alexander as his son and promised him dominion over the whole world. Although this was the usual formalised recognition that Egypt’s great state-god gave to the pharaoh, Alexander appears to have interpreted this as a form of personal deification.

Aldred, C. Akhenaten, King of Egypt. London: 1988; Davies, N. de G. The Rock Tombs of ElAmarna. B. The Tell el Amarna Tablets. (two vols) Toronto: 1939; Aldred, C. T. , Frankfort, H. S. The City of Akhenaten. Parts 1–3. T. The royal Tomb aty El-Amarna: Vol. 2, The Reliefs, Inscriptions and Architecture. London 1974, 1989. B. Akhenaten. The heretic king. J. W. B. The Akhenaten Temple Project. Vol. 1: The initial discoveries. Warminster: 1977. Alexander the Great King of Macedon Ruled Egypt 332–323 BC.

The Divine Wife was not allowed to marry, but adopted as her ‘daughter’ and heiress the daughter of the next king. Thus, Amenardis I eventually adopted the princess Shepenopet II, the daughter of King *Piankhy, as her successor. 1300 BC.. In the ‘Instruction of Amenemope’, the genre known today as the ‘Wisdom Literature’ reaches the final stage of its development. 1300 BC). It differs from earlier examples of wisdom literature in that the ‘ideal man’ whom these texts sought to describe and promote is no longer one who enjoys status and worldly success; instead, he is a modest man, humble before his god and other men, who does not seek great wealth or acclaim.

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