Greek Sculptures Memphis. Sérapéum Théodule Devéria

Greek Sculptures Memphis. Sérapéum Théodule Devéria

A Serapeum is a temple or other religious institution dedicated to the syncretic Hellenistic-Egyptian god Serapis, who combined aspects of Osiris and Apis in a humanized form that was palatable to the Ptolemaic Greeks of Alexandria. There were several such religious centers, each of which was a Serapeion or, in its Latinized form, a Serapeum.

Alexandrine Serapeum

The Serapeum of Alexandria in Ptolemaic Egypt was a temple built by Ptolemy III (reigned 246–222 BC) and dedicated to Serapis, the syncretic Hellenistic-Egyptian god who was made the protector of Alexandria. By all of the detailed descriptions, the Serapeum was the largest and most magnificent of all temples in the Greek quarter of Alexandria. Besides the image of the god, the temple precinct housed an offshoot collection of the great Library of Alexandria. The geographer Strabo tells that this stood in the west of the city. Nothing now remains above ground.

Excavations at the site of the Column of Diocletian in 1944 yielded the foundation deposits of the Temple of Serapis. These are two sets of ten plaques, one plaque each of gold, of silver, of bronze, of faience, of sun-dried Nile mud, and five of opaque glass. They are all doubly inscribed in Greek and in Egyptian hieroglyphs, with the statement that Ptolemy III Euergetes built the Serapeion. The foundation deposits of a temple dedicated to Harpokrates from the reign of Ptolemy IV were also found within the enclosure walls. Parmaniskos was assigned as architect. Sub galleries beneath the temple were most probably the site of the mysteries of Serapis. In 1895 a black diorite statue representing Serapis in his Apis bull incarnation with the sun-disk between his horns was found at the site: an inscription dates it to the reign of Hadrian (117-38).

Destruction of the Alexandrine Serapeum

Bishop Theophilus of Alexandria was Nicene patriarch when the decrees of Emperor Theodosius I forbade public observances of any but Christian rites. Theodosius I had progressively made the sacred feasts into workdays (389), had forbidden public sacrifices, closed temples, and colluded in frequent acts of local violence by Christians against major cult sites. The decree that went out in 391, that "no one is to go to the sanctuaries, walk through the temples," resulted in many temples throughout the Empire that could be declared "abandoned" and the universal practice immediately began of occupying these sacred sites with Christian churches.

In Alexandria, Bishop Theophilus obtained legal authority over one abandoned temple of Dionysus. He wanted to turn it into a church. While renovating the temple secret caverns were found. Their exposure excited crowds of non-Christians who fell upon the Christians. The Christians retaliated, while Theophilus withdrew, and the pagans retreated into the Serapeum, still the most imposing of the city's remaining sanctuaries, and proceeded to barricade themselves inside. They had taken quite a number of Christian captives. Some they forced to sacrifice at the burning altars. Those who would not were tortured and killed. Others had their shins broken and were cast into caves that had been built for blood sacrifices. Then the Pagans, being trapped in the Serapeum, began to plunder it. (Rufinus & MacMullen 1984)

A letter was sent by Theodosius that Theophilus should grant the offending Pagans pardon — but destroy pagan images. These had caused all the trouble. First, the temple of Serapis, the Serapeum, was levelled by Roman soldiers and monks called in from the desert. Next they moved on to the sacred buildings of Canopus. Destruction spread rapidly throughout Egypt. A marginal illustration on papyrus from a world chronicle written in Alexandria in the early 5th century shows the triumphant Theophilus (illustration, left); the cult image of Serapis, crowned with the modius, is visible within the temple at the bottom.(MacMullen 1984)

There is a second version of the destruction of the Serapeum. This begins with Bishop Theophilus closing down a Mithraeum. It appears the remains are ridiculed and human skulls were exhumed by the Christian workers and there was a charge of human sacrifices. The non-Christians attack as before and the story unfolds similar to the first. There is also a third version of the incident, and more, from Eunapius, the Pagan historian of later Neoplatonism. Here, a Christian mob applied military tactics to destroy the Serapeum and steal whatever was not destroyed. Afterwards in sacred places monks, rule with absolute power. Human skeletons of criminals and slaves, the Christians killed in the Serapeum, are placed in the temples of the Gods and are worshipped as martyrs. (Turcan, 1996)

The destruction of the Serapeum attested by the Christian writers Rufinus and Sozomen was only the most spectacular such occasion, according to Peter Brown, The Rise of Western Christendom (2003, p. 73-74). The destruction of the Serapeum was seen by many ancient and modern authors as representative of the triumph of Christianity over other religions and an instructive example of the attitude of the most educated Christian class to pagan learning.

The Serapeum of Saqqara, a necropolis located near Memphis, Egypt, was the burial place of the Apis bull, the living manifestation of the god Ptah. It was discovered by Auguste Mariette, who excavated most of the complex. Unfortunately his notes of the excavation were lost, which has complicated the use of these burials in establishing Egyptian chronology. The problem with these series of sacred burials is that from the reign of Rameses XI through the 23rd year of Osorkon II – a period of about 250 years – only nine bulls are known: this number includes three burials not actually found, but assumed to exist by Mariette in a chamber he felt was too dangerous to excavate.

Egyptologists believe that there should be more burials, since the bulls usually had an average lifespan of 25-28 years, if they did not die sooner, but even after redating four burials, that Mariette had dated to the reign of Ramesses XI, and recalculating dates, there is still a gap of 130 years that needs accounting for. Some Egyptologists who favour changes to the standard Egyptian chronology, such as David Rohl, have seized on this discrepancy, and argued that the dating of the Twentieth dynasty should be redated some 300 years closer to the present in time; others assume that there must be more burials of these sacred bulls waiting to be discovered and excavated.

Canopus Serapeum

Another Serapeum was located at Canopus, in the Nile delta near Alexandria. This sanctuary was dedicated to Isis and and her consort Serapis, becoming one of the most famous cult centers of Ptolemaic and Roman Egypt. Its festivals and rites were so popular that the site became an architectural model for sanctuaries to the Egyptian gods throughout the Empire.

At this Graeco-Roman site a sacred temenos enclosed the temple dedicated to the gods, which was located behind a propylaeum or peristyle court. Auxiliary shrines dedicated to other, less universal, Egyptian deities were found as well. These included those dedicated to Anubis (Hermanubis); Hermes Trismegistus, the syncretism of Thoth and Hermes; Harpocrates; and others. The complex was often associated with a sacred well or spring, representing in a sense the miraculous annual inundation of the Nile. This was aslso the case in sanctuaries devoted to the Egyptian gods in Roman-era Delos, where a central basin provided the water element central in the rites of Isis.

The Emperor Hadrian (117-138) reconstructed a "Canopus" in his villa at Tivoli, in proportions unequalled in the grandeur of their conception: an immense rectangular tank representing a canal, 119 meters long by 18 meters wide, surrounded by porticoes and statues, leading to a Serapeum. Protected by a monumental dome, the sanctuary was composed of a public area and a more intimate subterranean part that was dedicated to the chthonic aspect of Serapis. To mark the inauguration of his temple, Hadrian struck coinage that carry his effigy accompanied by Serapis, upon a dais where two columns support a round canopy. In this manner the emperor became synnaos, the companion of the god's arcane naos and equal beneficiary of the cult of Serapis at Canopus

References

Alexandrine Serapeum

• Chuvin, Pierre, 1990 (B. A. Archer, translator). A Chronicle of the Last Pagans,(Harvard University Press). ISBN 0-674-12970-9 The incremental restrictions on "indigenous polytheism" of the governing class, chronicled from imperial edict to imperial edict.
  
• MacMullen, Ramsay, 1984.Christianizing the Roman Empire A.D. 100-400, (Yale University Press)
  
• Turcan, Robert, 1996.Cults of the Roman Empire (Blackwell) Bryn Mawr Classical review
  
  

Saqqara Serapeum

• Ibrahim Aly Sayed, Mohamad; David M. Rohl (1988). "Apis and the Serapeum". Journal of the Ancient Chronology Forum 2: 6–26.
  
• Malinine, Michel; Georges Posener, and Jean Vercoutter (1968). Catalogue des stèles du Sérapéum de Memphis. Paris: Imprimerie nationale de France.
  
• Mariette, François Auguste Ferdinand (1857). Le Sérapéum de Memphis, découvert et décrit. Paris: Gide éditeur.
  
• Mariette, François Auguste Ferdinand (1892). Le Sérapéum de Memphis. Paris: F. Vieweg.
  
• Thompson, Dorothy J. (1988). Memphis under the Ptolemies. Princton: Princeton University Press.
  
• Vercoutter, Jean (1960). "The Napatan Kings and Apis Worship (Serapeum Burials of the Napatan Period)". Kush: Journal of the Sudan Antiquities Service 8: 62–76.
  
• Vercoutter, Jean (1962). Textes biographiques du Sérapéum de Memphis: Contribution à l’étude des stèles votives du Sérapéum. Paris: Librairie ancienne Honoré Champion.