Serapeum

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Remains of the Serapeum of Alexandria Alexandria - Pompey's Pillar - view of ruins.JPG
Remains of the Serapeum of Alexandria
Marble bust of Serapis, Roman copy after a Greek original from the 4th century BC Serapis Pio-Clementino Inv689 n2.jpg
Marble bust of Serapis, Roman copy after a Greek original from the 4th century BC

A serapeum is a temple or other religious institution dedicated to the syncretic Greco-Egyptian deity 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 called a serapeion/serapeum (Ancient Greek : Σεραπεῖον) or poserapi (Ancient Greek : Ποσεραπι), coming from an Egyptian name for the temple of Osiris-Apis (Ancient Egyptian : pr-Wsỉr-Ḥp, lit. 'house of Osiris-Apis'). [1]

Contents

Egyptian serapea

Alexandria

The Catacombs beneath the Serapeum of Alexandria The Catacombs beneath the Serapeum of Alexandria (II).jpg
The Catacombs beneath the Serapeum of Alexandria

The Serapeum of Alexandria in the Ptolemaic Kingdom was an ancient Greek temple built by Ptolemy III Euergetes. There are also signs of Harpocrates. It has been referred to as the daughter of the Library of Alexandria. It existed until the end of the fourth century AD.

Saqqara

The Serapeum of Saqqara is located north west of the Pyramid of Djoser at Saqqara, a necropolis near Memphis in Lower Egypt. It was a burial place of the Apis, sacred bulls that were incarnations of Ptah. It was believed that the bulls became immortal after death as Osiris-Apis, a name shortened to Serapis in the Hellenic period.

Canopus

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 the Ptolemaic Kingdom 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 propylaea 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.

Serapea in Italy

Regio tertia

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 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.

Campus Martius

This temple, dedicated to Isis and Serapis, was first dedicated by the triumvirs in 43 BCE [2] in Rome. However, due to later tensions between Octavian (later Augustus Caesar) and Marc Antony, the temple was not built. Following the Battle at Actium, Augustus banned the religion from within the pomerium of Rome altogether. [3] The temple was finally built by Gaius Caligula on the area known as Campus Martius, between the Saepta Julia and the temple of Minerva c. 37–41 CE. [4]

The Serapeum, 240 m (790 ft) long and 60 m (200 ft) 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 [5] and rebuilt by Domitian; [6] 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.

Quirinal Hill

Sketch of Palazzo Colonna (1534-1536) by Marten van Heemskerck showing the remains of the ancient Temple of Serapis. Palazzo Colonna - Heemskerck.jpg
Sketch of Palazzo Colonna (1534–1536) by Marten van Heemskerck showing the remains of the ancient Temple of Serapis.

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.

Remains of the ancient Temple on the Quirinal hillside. Tempio di Serapide Gregoriana 6.jpg
Remains of the ancient Temple on the Quirinal hillside.

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 by 98 m (443 by 322 ft). [7] 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 (1,200 cu ft) 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. [8]

Hadrian's Villa

The canopus pool of Hadrian's Villa in Tivoli, Lazio. Canopus vanaf serapium.jpg
The canopus pool of Hadrian's Villa in Tivoli, Lazio.

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 (390 ft) long by 18 m (59 ft) wide was surrounded by porticoes and statues, leading the way to a Serapeum. [9] 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.

In February 2021, archaeologists led by researcher Rafael Hidalgo Prieto from the Pablo de Olavide University announced the discovery of remains of Hadrian's breakfast room which used to show his imperial power. They revealed a structure as a water triclinium and a separate dining room that served as a model for the well-known Serapeum in his villa. [10] [11]

Ostia Antica

The ancient Macellum of Pozzuoli was a market building, erroneously identified as a Serapeum when a statue of Serapis was discovered. Serapeum (Pozzuoli) -2.jpg
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 syncretic 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.

Pozzuoli

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 statue of Serapis led to the building being misidentified 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. [12]

Serapea in Tunisia

A Latin inscription and other archaeological finds including statues, busts and other objects indicating the presence of a Serapeum from the Roman period in Carthage, dedicated to the Egyptian deities Isis and Serapis. [13] [14]

Serapea in Turkey

The Red Basilica, one of the seven important churches in Early Christianity, was built on the temple of Serapis, Bergama. Red basilica west view.jpg
The Red Basilica, one of the seven important churches in Early Christianity, was built on the temple of Serapis, Bergama.

Pergamon

Inside Pergamon in Bergama, there is the Temple of Serapis, built for the Egyptian gods in the 2nd century CE and called the Red Basilica (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 Christian New Testament, the Church at Pergamon, inside the main building of the Red Basilica, is listed as one of the Seven Churches to which the Book of Revelation was addressed (Revelation 2:12).

Ephesus

Another serapeum was in Ephesus, which is near present-day Selçuk, İzmir Province, Turkey. The temple is located behind the Library of Celsus. This Egyptian temple was turned into a Christian church.

Miletus

This temple was built in the 3rd century BCE near the south agora of Miletus and also it was restored by Emperor Julius Aurelius (270–275 CE). [15]

Related Research Articles

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Osiris was the god of fertility, agriculture, the afterlife, the dead, resurrection, life, and vegetation in ancient Egyptian religion. He was classically depicted as a green-skinned deity with a pharaoh's beard, partially mummy-wrapped at the legs, wearing a distinctive atef crown, and holding a symbolic crook and flail. He was one of the first to be associated with the mummy wrap. When his brother Set cut him up into pieces after killing him, with her sister Nephthys, Osiris' wife, Isis, searched all over Egypt to find each part of Osiris. She collected all but one – Osiris’s manhood. She then wrapped his body up, enabling him to return to life. Osiris was widely worshipped until the decline of ancient Egyptian religion during the rise of Christianity in the Roman Empire.

<span class="mw-page-title-main">Isis</span> Ancient Egyptian goddess

Isis was a major goddess in ancient Egyptian religion whose worship spread throughout the Greco-Roman world. Isis was first mentioned in the Old Kingdom as one of the main characters of the Osiris myth, in which she resurrects her slain brother and husband, the divine king Osiris, and produces and protects his heir, Horus. She was believed to help the dead enter the afterlife as she had helped Osiris, and she was considered the divine mother of the pharaoh, who was likened to Horus. Her maternal aid was invoked in healing spells to benefit ordinary people. Originally, she played a limited role in royal rituals and temple rites, although she was more prominent in funerary practices and magical texts. She was usually portrayed in art as a human woman wearing a throne-like hieroglyph on her head. During the New Kingdom, as she took on traits that originally belonged to Hathor, the preeminent goddess of earlier times, Isis was portrayed wearing Hathor's headdress: a sun disk between the horns of a cow.

<span class="mw-page-title-main">Harpocrates</span> God-child of the Greek mythology

Harpocrates is the god of silence, secrets and confidentiality in the Hellenistic religion developed in Ptolemaic Alexandria. Greeks adapted Harpocrates from the Egyptian child-god Horus, who represented the newborn sun, rising each day at dawn. The name "Harpocrates" originated as a Hellenization of the Egyptian Har-pa-khered or Heru-pa-khered, meaning "Horus the Child". Depictions showed Horus as a naked boy with his finger to his mouth, a realisation of the hieroglyph for "child" (𓀔). Misunderstanding this gesture, later Greeks and Roman poets made Harpocrates the god of silence and of secrecy.

<span class="mw-page-title-main">Memphis, Egypt</span> Ancient capital of Inebu-hedj, Egypt

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<span class="mw-page-title-main">Apis (deity)</span> Ancient Egyptian deity

In ancient Egyptian religion, Apis or Hapis, alternatively spelled Hapi-ankh, was a sacred bull or multiple sacred bulls worshiped in the Memphis region, identified as the son of Hathor, a primary deity in the pantheon of ancient Egypt. Initially, he was assigned a significant role in her worship, being sacrificed and reborn. Later, Apis also served as an intermediary between humans and other powerful deities.

<span class="mw-page-title-main">Roman Egypt</span> Roman province that encompassed most of modern-day Egypt

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<span class="mw-page-title-main">Serapis</span> Graeco-Egyptian deity

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<span class="mw-page-title-main">Hellenistic religion</span> Late form of ancient Greek religion

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<span class="mw-page-title-main">Menouthis</span> Sacred city in Ancient Egypt

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<span class="mw-page-title-main">Pompey's Pillar</span> Ancient Roman triumphal column

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<span class="mw-page-title-main">Red Basilica</span> Ancient Roman buildings and structures in Turkey

The "Red Basilica", also called variously the Red Hall and Red Courtyard, is a monumental ruined temple in the ancient city of Pergamon, now Bergama, in western Turkey. The temple was built during the Roman Empire, probably in the time of Hadrian and possibly on his orders. It is one of the largest Roman structures still surviving in the ancient Greek world. The temple is thought to have been used for the worship of Egyptian gods – specifically Isis and/or Serapis, and possibly also Osiris, Harpocrates and other lesser gods, who may have been worshipped in a pair of drum-shaped rotundas, both of which are virtually intact, alongside the main temple.

<span class="mw-page-title-main">Serapeum of Saqqara</span> Ancient Egyptian cemetery for Apis bulls

The Serapeum of Saqqara was the ancient Egyptian burial place for sacred bulls of the Apis cult at Memphis. It was believed that the bulls were incarnations of the god Ptah, which would become immortal after death as Osiris-Apis, a name which evolved to Serapis (Σέραπις) in the Hellenistic period, and Userhapi (ⲟⲩⲥⲉⲣϩⲁⲡⲓ) in Coptic. It is one of the animal catacombs in the Saqqara necropolis, which also contains the burial vaults of the mother cows of the Apis, the Iseum.

<span class="mw-page-title-main">Mysteries of Isis</span> Religious rites in the Greco-Roman cult of Isis

The mysteries of Isis were religious initiation rites performed in the cult of the Egyptian goddess Isis in the Greco-Roman world. They were modeled on other mystery rites, particularly the Eleusinian mysteries in honor of the Greek goddesses Demeter and Persephone, and originated sometime between the third century BCE and the second century CE. Despite their mainly Hellenistic origins, the mysteries alluded to beliefs from ancient Egyptian religion, in which the worship of Isis arose, and may have incorporated aspects of Egyptian ritual. Although Isis was worshipped across the Greco-Roman world, the mystery rites are only known to have been practiced in a few regions. In areas where they were practiced, they served to strengthen devotees' commitment to the Isis cult, although they were not required to worship her exclusively, and devotees may have risen in the cult's hierarchy by undergoing initiation. The rites may also have been thought to guarantee that the initiate's soul, with the goddess's help, would continue after death into a blissful afterlife.

<span class="mw-page-title-main">Temple of Isis and Serapis</span>

The Temple of Isis and Serapis was a double temple in Rome dedicated to the Egyptian deities Isis and Serapis on the Campus Martius, directly to the east of the Saepta Julia. The temple to Isis, the Iseum Campense, stood across a plaza from the Serapeum dedicated to Serapis. The remains of the Temple of Serapis now lie under the church of Santo Stefano del Cacco, and the Temple of Isis lay north of it, just east of Santa Maria sopra Minerva. Both temples were made up of a combination of Egyptian and Hellenistic architectural styles. Much of the artwork decorating the temples used motifs evoking Egypt, and they contained several genuinely Egyptian objects, such as couples of obelisks in red or pink granite from Syene.

<span class="mw-page-title-main">Serapeum of Alexandria</span> Temple in Alexandria

The Serapeum of Alexandria in the Ptolemaic Kingdom was an ancient Greek temple built by Ptolemy III Euergetes and dedicated to Serapis, who was made the protector of Alexandria, Egypt. There are also signs of Harpocrates. It has been referred to as the daughter of the Library of Alexandria. The site has been heavily plundered.

<span class="mw-page-title-main">Temple of Serapis (Quirinal Hill)</span> Sanctuary in Ancient Rome

The Temple of Serapis on the Quirinal Hill in Rome was an sanctuary in Ancient Rome dedicated to the god Serapis and the goddess Isis.

References

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  4. Momigliano, Arnaldo. On Pagans, Jews, and Christians. Middletown, Connecticut: Wesleyan University Press, 1987: 88.
  5. Cassius Dio. Historia Romana, LXVI, 24:2.
  6. Eutropius. Breviarium, VII, 23:5.
  7. Corpus Inscriptionum Latinarum, [ permanent dead link ].
  8. Filippo Coarelli, Guida archeologica di Roma, Arnoldo Mondadori Editore, Verona 1984.
  9. Taylor, R. (2004). "Hadrian's Serapeum in Rome". American Journal of Archaeology, 108(2), 223–266.
  10. "Archaeologists Have Found the Roman Emperor Hadrian's Palatial Breakfast Chamber, Where He Dined Before Servants on a Marble Throne". Artnet News. 2021-02-10. Retrieved 2021-02-16.
  11. Rome, Philip Willan. "Archaeologists discover table where Roman emperor Hadrian held power breakfasts at foot of Apennines". The Times . ISSN   0140-0460 . Retrieved 2021-02-16.
  12. 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.
  13. Jorge García Sánchez & José Luis Córdoba de la Cruz, En torno al Serapeum de Cartago, 2017.
  14. Beschaouch, Azedine, Topographie de Carthage romaine: sur la localisation du temple d'Isis, in: Comptes rendus des séances de l'Académie des Inscriptions et Belles-Lettres, pp. 323–330, 1991.
  15. Information about Miletus

Alexandria

  • 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). A translation of Les cultes orientaux dans le monde romain.

Saqqara

  • 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; 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 (in French). Paris: Gide éditeur.
  • Mariette, François Auguste Ferdinand (1892). Le Sérapéum de Memphis (in French). Paris: F. Vieweg.
  • Thompson, Dorothy J. (1988). Memphis under the Ptolemies. Princeton, New Jersey: 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 (in French). Paris: Librairie ancienne Honoré Champion.

Ostia

  • 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.

Rome

  • 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).

Pozzuoli

  • Charles Dubois. Cultes et dieux à Pouzzoles. Roma, 1902.
  • Charles Dubois. Pouzzoles Antique. Parigi, 1907.