requirements of the Alexandrian multicultural society, both in life and death. It could concern a group of elite Egyptian Alexandrians, who were mummified according to the Egyptian tradition, but at the same time promoted their ‘Hellenised’ aspects represented by Greek names83 and decorative elements. Probably also related to this group, was the Egyptian priest Hor, son of Hor, whose statue has been preserved (fig. 84). His statue includes typical Egyptian characteristics, such as his garment, the back pillar that bears hieroglyphic inscription, as well as the style of the rendering. Still, this statue bares a Greek style portrait. Therefore, an Egyptian priest could have a Greek image, simultaneously preserving his Egyptian identity and profession84. At any rate, as in the case of Greek or mixed Alexandrians, this could mean nothing less than a composite socio-cultural entity, composed by Greek and Egyptian elements, both of them integral components, adjacent to the different need of the Alexandrian public and private multicultural modus vivendi.
Fig. 84 Statue of Hor. Cairo Egyptian Museum
ALEXANDRIAN MULTICULTURALISM IN ‘ROME.’ THE HELLENISTIC CROSS-CULTURAL EXPERIENCE IN ROMAN SOCIO-POLITICAL CONTEXT The end of political independence for Alexandria and Egypt in 30 BC did not mark the end of the cultural developments initiated in the Hellenistic period. Instead, cultural interaction seems to have been more intensive than ever, resulting in a quite advance level of multiculturalism. 83
The names Antiphilos and Dionysios are inscribed on the walls of the tomb. Adriani, 1952, 78-79, fig. 57. For Hor see Borchhardt, 1930, 39-40, pl. 128; Poulsen, 1938, 31; Graindor, 1939, 138, no. 74; Snijder, 1939, 262-269; Bothmer, 1960, 170- 173; Grimm at al., 1975, 19, no. 16; Bianchi, 1988, 55-56; Tkaczow, 1993, no. 179; Walker and Higgs, 2001, 182-183, no. 190. 84