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 accepted by the Ptolemaic Greeks of Alexandria. There were several such religious centers, each of which was a serapeion (Greek: Σεραπεῖον) or, in its Latinized form, a serapeum ("seh-rah-peh-um").
31°10′55″N 29°53′49″E / 31.18194°N 29.89694°E / 31.18194; 29.89694
Serapeum, quod licet minuatur exilitate verborum, atriis tamen columnariis amplissimis et spirantibus signorum figmentis et reliqua operum multitudine ita est exornatum, ut post Capitolium, quo se venerabilis Roma in aeternum attollit, nihil orbis terrarum ambitiosius cernat.
The Serapeum, splendid to a point that words would only diminish its beauty, has such spacious rooms flanked by columns, filled with such life-like statues and a multitude of other works of such art, that nothing, except the Capitolium, which attests to Rome's venerable eternity, can be considered as ambitious in the whole world.
The Serapeum of Alexandria in Ptolemaic Egypt was a temple built by Ptolemy III (reigned 246–222 BCE) and dedicated to Serapis, the syncretic Hellenistic-Egyptian god who was made the protector of Alexandria. By all detailed accounts, 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.[1][2] 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 each of gold, of silver, of bronze, of faience, of sun-dried Nile mud, and five of opaque glass.[3] The inscription that Ptolemy III Euergetes built the Serapeion, in Greek and hieroglyphs, marks all plaques; evidence suggests that Parmeniskos was assigned as architect.[4] The foundation deposits of a temple dedicated to Harpocrates from the reign of Ptolemy IV were also found within the enclosure walls.[5]
Subterranean 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).
Theophilus, Gospel in hand, stands triumphantly atop the Serapeum in
391
The Serapeum in Alexandria was destroyed by a Christian crowd or Roman soldiers in 391. Two conflicting accounts for the context of the destruction of the Serapeum exist.
A film called Agora was released in 2009 depicting these and other events, with semi-historical accuracy .
According to early Christian sources,[clarification needed] bishop Theophilus of Alexandria was Nicene patriarch when the decrees of emperor Theodosius I forbade public observances of any rites but Christian. Theodosius I had progressively made (year 389) the sacred feasts of other faiths into workdays, forbidden public sacrifices, closed temples, and colluded in acts of local violence by Christians against major cult sites. The decree promulgated in 391 that "no one is to go to the sanctuaries, [or] walk through the temples" resulted in the abandonment of many temples throughout the Empire, which set the stage for widespread practice of converting or replacing these sites with Christian churches.
In Alexandria, Bishop Theophilus obtained legal authority over one such forcibly abandoned temple of Dionysus, which he intended to turn into a church. During the renovations, the contents of subterranean spaces ("secret caverns" in the Christian sources) were uncovered and profaned, which allegedly incited crowds of non-Christians to seek revenge. The Christians retaliated, as Theophilus withdrew, causing the pagans to retreat into the Serapeum, still the most imposing of the city's remaining sanctuaries, and to barricade themselves inside, taking captured Christians with them.
These sources report that the captives were forced to offer sacrifices to the banned deities, and that those who refused were tortured (their shins broken) and ultimately cast into caves that had been built for blood sacrifices. The trapped pagans plundered the Serapeum (Rufinus & MacMullen 1984).
A letter was sent by Theodosius to Theophilus, asking him to grant the offending pagans pardon and calling for the destruction of all pagan images, suggesting that these were at the origin of the commotion. Consequently, the Serapeum was levelled by Roman soldiers and monks called in from the desert, as were the buildings dedicated to the Egyptian god Canopus. The wave of destruction of non-Christian idols spread throughout Egypt in the following weeks, as documented by a marginal illustration on papyrus from a world chronicle written in Alexandria in the early 5th century, which shows Theophilus in triumph (illustration, above right); the cult image of Serapis, crowned with the modius, is visible within the temple at the bottom (MacMullen 1984).
A slightly different version[clarification needed] of this account of the destruction of the Serapeum begins with Bishop Theophilus closing down a Mithraeum, rather than the temple of Dionysus, but details of the ensuing profanation and insinuation of human sacrifices substantially agree.
An alternate account of the incident is found in writings by Eunapius, the pagan historian of later Neoplatonism. Here, an unprovoked Christian mob successfully used military-like tactics to destroy the Serapeum and steal anything that may have survived the attack. According to Eunapius, the remains of criminals and slaves, who had been occupying the Serapeum at the time of the attack, were appropriated by non-Christians, placed in (surviving) pagan temples, and venerated as martyrs (Turcan, 1996).
Whichever the cause, the destruction of the Serapeum, described by Christian writers Tyrannius Rufinus and Sozomen, was but the most spectacular of such conflicts, according to Peter Brown.[6] Several other ancient and modern authors, instead, have interpreted the destruction of the Serapeum in Alexandria as representative of the triumph of Christianity and an example of the attitude of the Christians towards pagans. However, Peter Brown frames it against a long-term backdrop of frequent mob violence in the city, where the Greek and Jewish quarters had fought during four hundred years, since the 1st century BCE.[7] Also, Eusebius of Caesarea mentions street-fighting in Alexandria, between Christians and non-Christians, occurring as early as 249 CE. Plus, there is evidence that non-Christians had taken part in citywide struggles pro and against Athanasius in 341 and 356 CE. Similar accounts are found in the writings of Socrates of Constantinople. R. McMullan further reports that, in 363 (almost 30 years earlier), Bishop George was killed for his repeated acts of pointed outrage, insult, and pillage of the most sacred treasures of the city.[8] Whatever the prior events, the Serapeum of Alexandria was not rebuilt.
Sozomen's account
About this period, the bishop of Alexandria, to whom the temple of Dionysus had, at his own request, been granted by the emperor, converted the edifice into a church. The statues were removed, the adyta (hidden statues) were exposed; and, in order to cast contumely on the pagan mysteries, he made a procession for the display of these objects; the phalli (ritual symbols of Dionysus), and whatever other object had been concealed in the adyta which really was, or seemed to be, ridiculous, he made a public exhibition of.
The pagans, amazed at so unexpected an exposure, could not suffer it in silence, but conspired together to attack the Christians. They killed many of the Christians, wounded others, and seized the Serapion, a temple which was conspicuous for beauty and vastness and which was seated on an eminence. This they converted into a temporary citadel; and hither they conveyed many of the Christians, put them to the torture, and compelled them to offer sacrifice. Those who refused compliance were crucified, had both legs broken, or were put to death in some cruel manner. When the sedition had prevailed for some time, the rulers came and urged the people to remember the laws, to lay down their arms, and to give up the Serapion. There came then Romanus, the general of the military legions in Egypt; and Evagrius was the prefect of Alexandria.
As their efforts, however, to reduce the people to submission were utterly in vain, they made known what had transpired to the emperor.
Those who had shut themselves up in the Serapion prepared a more spirited resistance, from fear of the punishment that they knew would await their audacious proceedings, and they were further instigated to revolt by the inflammatory discourses of a man named Olympius, attired in the garments of a philosopher, who told them that they ought to die rather than neglect the gods of their fathers. Perceiving that they were greatly dispirited by the destruction of the idolatrous statues, he assured them that such a circumstance did not warrant their renouncing their religion; for that the statues were composed of corruptible materials, and were mere pictures, and therefore would disappear; whereas, the powers which had dwelt within them, had flown to heaven. By such representations as these, he retained the multitude with him in the Serapion.
When the emperor was informed of these occurrences, he declared that the Christians who had been slain were blessed, inasmuch as they had been admitted to the honor of martyrdom, and had suffered in defense of the faith.
He offered free pardon to those who had slain them, hoping that by this act of clemency they would be the more readily induced to embrace Christianity; and he commanded the demolition of the temples in Alexandria which had been the cause of the popular sedition.
It is said that, when this imperial edict was read in public, the Christians uttered loud shouts of joy, because the emperor laid the odium of what had occurred upon the pagans.
The people who were guarding the Serapion were so terrified at hearing these shouts, that they took to flight, and the Christians immediately obtained possession of the spot, which they have retained ever since.
I have been informed that, on the night preceding this occurrence, Olympius heard the voice of one singing hallelujah in the Serapion. The doors were shut and everything was still; and as he could see no one, but could only hear the voice of the singer, he at once understood what the sign signified; and unknown to any one he quitted the Serapion and embarked for Italy. It is said that when the temple was being demolished, some stones were found, on which were hieroglyphic characters in the form of a cross, which on being submitted to the inspection of the learned, were interpreted as signifying the life to come. These characters led to the conversion of several of the pagans, as did likewise other inscriptions found in the same place, and which contained predictions of the destruction of the temple.
It was thus that the Serapion was taken, and, a little while after, converted into a church; it received the name of the Emperor Arcadius.
(Sozomen, Historia Ecclesiastica, 7: 15)
Rufinus' account
One of the soldiers, better protected by faith than by his weapon, grabs a double-edged axe, steadies himself and, with all his might, hits the jaw of the old statue. Hitting the worm-eaten wood, blackened by the sacrificial smoke, many times again, he brings it down piece by piece, and each is carried to the fire that someone else has already started, where the dry wood vanishes in flames. The head goes down, then the feet are hacked, and finally the god's limbs are ripped from the torso with ropes. And so it happens that, a piece at a time, the senile buffoon is burned right in front of its adorer, Alexandria. The torso, which had remained unscathed, was burned in the amphitheatre, in a final act of contumely. [...]
A brick at a time, the building is taken apart by the righteous (sic) in the name of our Lord God: the columns are broken, the walls knocked down. The gold, the fabrics and precious marbles are removed from the impious stones imbued with the devil. [...]
The temple, its priests and the wicked sinners are now vanquished and relegated to the flames of hell, as the vain superstition (paganism) and the ancient demon Serapis are finally destroyed.
(Tyrannius Rufinus, Historia ecclesiastica, 2: 23)
Another Serapeum was located at Canopus, in the Nile delta near Alexandria. This sanctuary, dedicated to Isis and her consort Serapis, became 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 Roman 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 could be found here as well, including those dedicated to Anubis (Hermanubis), Hermes Trismegistus, the syncretism of Thoth and Hermes, Harpocrates, and others. Ritual complexes dedicated to Isis were often built around a well or a spring, which was meant to represent the miraculous annual inundation of the Nile. This was also 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 Regio III within the city of Rome was named Isis et Serapis because it contained a temple dedicated to the two Egyptian deities. The structure, originally dedicated to Isis alone, was built by Quintus Caecilius Metellus Pius in the first half of the 1st century BCE to celebrate his father's victory over Jugurtha.
The obelisk facing the Pantheon, in Rome
The complex, of which only parts of the foundations remain, was originally terraced; during the Flavian dynasty, it underwent major renovations, and the cult of Serapis was associated to that of Isis. The temple was finally demolished during the 6th century CE.
This temple, dedicated to Isis and Serapis, was built in 43 BCE[9] in Rome, on the area known as Campus Martius, between the Saepta Julia and the temple of Minerva.
The Serapeum, 240 m long and 60 m wide, was divided in three sections: a rectangular area could be accessed first by walking under monumental arches; an open square, adorned with red granite obelisks brought to the city during the 1st century and erected in couples, followed. The centre of the square was likely occupied by the temple dedicated to Isis, while the third section, a semicircular exedra with an apse presumably hosted the altar dedicated to Serapis. Fragments of the obelisks, some quite large, have been found around the current church of Santa Maria sopra Minerva; some archaeologists have proposed that the obelisk facing the Pantheon (see picture) may have been repositioned from the temple to its current location.
The building was destroyed in the great fire of the year 80 CE[10] and rebuilt by Domitian;[11] further renovation was initiated by Hadrian, while Septimius Severus ordered the necessary upkeep of the temple's structure. Written records attest to the Serapeum's existence and ritual activity until the 5th century CE.
Sketch of Palazzo Colonna (1534-1536) by Marten van Heemskerck showing the remains of the ancient Temple of Serapis.
Remains of the ancient Temple on the Quirinal hillside.
The temple built on Quirinal Hill and dedicated to Serapis was, by most surviving accounts, the most sumptuous and architectonically ambitious of those built on the hill; its remains are still visible between Palazzo Colonna and the Pontifical Gregorian University.
The sanctuary, which lay between today's piazza della Pilotta and the large square facing Quirinal Palace, was built by Caracalla on the western slopes of the hill, covering over 13,000 m2 (3.2 acres), as its sides measured 135 m by 98 m.[12] It was composed by a long courtyard (surrounded by a colonnade) and by the ritual area, where statues and obelisks had been erected. Designed to impress its visitors, the temple boasted columns 21.17 m (69 ft 5 in) tall and 2 m (6 ft 7 in) in diameter, visually sitting atop a marble stairway that connected the base of the hill to the sanctuary.
An enormous fragment of entablature, weighing approximately 100 tons and 34 m3 in volume (the largest in Rome), belongs to the original temple, as do the statues of the Nile and the Tiber, moved by Michelangelo to the Capitoline Hill in front of the Senate building.[13]
Emperor Hadrian (117-138) ordered the construction of a "canopus" in his villa in Tivoli with typical imperial grandeur: an immense rectangular tank representing a canal, 119 m long by 18 m wide was surrounded by porticoes and statues, leading the way to a Serapeum.[14] 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, a companion of the god's arcane naos and equal beneficiary of the cult of Serapis at Canopus.
The ancient
Macellum of Pozzuoli was a market building, erroneously identified as a Serapeum when a statue of Serapis was discovered.
The Serapeum of Ostia Antica was inaugurated in 127 CE and dedicated to the sycretic cult of Jupiter Serapis.
It is a typical Roman sanctuary, on a raised platform and with a row of columns at the entrance, where a mosaic representing Apis in a typically Egyptian manner can still be seen. From this temple likely came the statue that Bryaxis copied for the Serapeum in Alexandria.
The Macellum of Pozzuoli, marketplace or macellum of the Roman city of Puteoli (now known as Pozzuoli) was first excavated in the 18th century, when the discovery of a a statue of Serapis led to the building being mis-identified as the city's serapeum, the Temple of Serapis. Under that name, the site had considerable influence on early geology as a band of boreholes affecting the three standing columns suggested that the building had been partly below sea level for some period.[15]
Red Basilica is one of the seven important churches in Christianity which was bulit on the temple of Serapis,
Bergama
Inside Pergamon in Bergama, there is the Temple of Serapis, built for the Egyptian Gods in the 2nd c. CE. and called the Red Basilica or Red Courtyard (Kızıl Avlu in Turkish) by locals. This is a basilica-shaped building constructed under the reign of Hadrian. It consists of a main building and two round towers. In the 1st century CE, the Christian Church at Pergamon, inside the main building of the Red Basilica, was one of the Seven Churches to which the Book of Revelation was addressed (Revelation 2:12).
Another Temple of Serapis is in Ephesus, which is near present-day Selçuk, Izmir province, Turkey. The temple is located behind the Library of Celsus. The Egyptian temple was turned into a Christian church.
This temple built in 3rd century BC near the south agora of Miletus and also it was restored by Emperor Julius Aurelius (270-75 AD)[16]
- ^ Sabottka, M. (1986). Das Serapeum in Alexandria. Paper presented at the Koldeway-Gesellschaft, Bericht über die 33. Tagung für Ausgrabungswissenschaft und Bauforschung 30. Mai-30. Juni 1984.
- ^ Sabottka, M. (1989). Das Serapeum in Alexandria. Untersuchungen zur Architektur und Baugeschichte des Heiligtums von der frühen ptolemäischen Zeit bis zur Zerstörung 391 n. Chr., Dissertation, University of Berlin.
- ^ Kessler, D. (2000). Das hellenistische Serapeum in Alexandria und Ägypten. Paper presented at the Ägypten und der östliche Mittelmeerraum im 1. Jahrtausend v. Chr. conference, Berlin.
- ^ McKenzie, J. (2007). The Architecture of Alexandria and Egypt, C. 300 B.C. to A.D. 700: Yale University Press.
- ^ McKenzie, J. S., Gibson, S., & Reyes, A. T. (2008). Reconstructing the Serapeum in Alexandria from the Archaeological Evidence.
- ^ The Rise of Western Christendom (2003: 73-74.
- ^ Kreich, Chapter 4, Michael Routery, 1997.
- ^ Ramsay McMullan, Christianizing the Roman Empire A.D. 100-400 (Yale University Press) 1984: 90.
- ^ Cassius Dio. Historia Romana, XLVII, 15:4.
- ^ Cassius Dio. Historia Romana, LXVI, 24:2.
- ^ Eutropius. Breviarium, VII, 23:5.
- ^ Corpus Inscriptionum Latinarum, VI, 570.
- ^ Filippo Coarelli, Guida archeologica di Roma, Arnoldo Mondadori Editore, Verona 1984.
- ^ Taylor, R. (2004). Hadrian's Serapeum in Rome. American Journal of Archaeology, 108(2), 223-266.
- ^ Liber, Lucio; Paola Petrosino, Valentina Armiero (2010). "Il Serapeo ed i Granai Imperiali di Pozzuoli = The Serapis Temple and the Imperial Granaries of Pozzuoli". Italian Journal of Geosciences 129 (2): 237–250.
- ^ [1] Information about Miletus
- 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, (1992) 1996. Cults of the Roman Empire (Blackwell) Bryn Mawr Classical review. A translation of Les cultes orientaux dans le monde romain.
- Christophe, B. (2001). L'inscription dédicatoire de Khâemouaset au Sérapéum de Saqqara (Pl. V-XIII). Revue d'Égyptologie, 52, 29-55.
- 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. Princeton: Princeton University Press. ISBN 0-691-03593-8.
- 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.
- Mar, R. (1992). El serapeum ostiense y la urbanística de la ciudad. Una aproximación a su estudio. BA, 13(15), 31-51.
- Bloch, H. (1959). The Serapeum of Ostia and the Brick-Stamps of 123 AD A New Landmark in the History of Roman Architecture. American Journal of Archaeology, 63(3), 225-240.
- Mar, R. (2001). El santuario de Serapis en Ostia.
- Mols, S. (2007). The Urban Context of the Serapeum at Ostia. BABesch, 82(1), 227-232.
- Filippo Coarelli, "Iseum et Serapeum in Campo Martio; Isis Campensis", in E. M. Steinby (ed.), Lexicon Topographicum Urbis Romae (LTUR), vol. 3, 1996, pp. 107–109.
- Filippo Coarelli, "I monumenti dei culti orientali a Roma", in La soteriologia dei culti orientali nell'Impero romano, Leiden, Brill, 1982, pp. 33–67. (ISBN 9004065016).
- Serena Ensoli, "I santuari di Iside e Serapide a Roma e la resistenza pagana in età tardoantica" in Aurea Roma, Roma, L'Erma di Bretschneider, 2000, pp. 273-282. (ISBN 8882651266).
- Charles Dubois. Cultes et dieux à Pouzzoles. Roma, 1902.
- Charles Dubois. Pouzzoles Antique. Parigi, 1907.
- References to another Serapeum near the Suez Canal:
- Eastern Serapeum2 - To the west of Tussum a large group of dunes occurs which runs to the south-south-west, and at kilometer 90 we reach the Serapeum.
- Eastern Serapeum3 - On Napoleon's Map
- Three more Serapea - The Tabula Peutingeriana shows 3 additional Serapea not discussed in the article (Big Map)
_-2.jpg)
