The Cult of Serapis in the Unification of Greek and Egyptian Cultures in Ptolemaic Era - Essay Example

Which Ptolemy is likely to have introduced the cult of Serapis/Serapis to Egypt and which Ptolemy probably founded the Serapeum in Alexandria? Name Institution Affiliation Which Ptolemy is likely to have introduced the cult of Serapis/Serapis to Egypt and which Ptolemy probably founded the Serapeum in Alexandria? The Ptolemaic era in ancient Egyptian dynasty and political rule is a well-documented era that clearly shows the development of civilization. The influence of the Greeks in the larger Europe prior to, and after death of Alexander the Great led to the target of Egypt by one of Alexander the greats’ generals’, Ptolemy. The establishment of the Hellenistic kingdoms in areas previously conquered by Alexander the great was common. According to Pfeiffer (2008, 389 -407) the establishment of cults based on the history of Alexander was then commonplace to enable the rulers maintain the Ptolemaic rule over native Egypt. The leaders used the influence of the priest over the masses to sway them and pass off Hellenistic culture. Various concessions and decrees were set forth by the ruling dynasties to preserve the rule of law and maintain the allegiance of the citizens to their monarchs. The adoption of the Egyptian culture by Ptolemy was to endear his monarch to the citizens of ancient Egypt, a strategy that worked in favor of Ptolemy’s rule. The combination of Hellenistic culture with Egyptian culture creates a formidable dynasty that withstood the dynamism of civilization during the ancient periods. Ulmer (2010, 181 -204) The presence of two different cultures in Egypt could offer an easy path for division of the two cultures. Carney (2000, 21 -43) notes that the Ptolemies saw a need to unite the Greek and native Egypt cultures together. The easiest means of joining the two cultures were via the creation of cults. The Egyptians and Greeks identified the various deities that either culture worshiped. The Greeks influenced the Egyptians and vice versa. The use of cults was thus an inevitable occurrence in ancient Egypt. Holbl (2001, 160 -181) notes that the beginning of the Ptolemy dynasty can be traced to the annexing of Northeast Africa. Egypt was taken by Ptolemy, who initiated a monarchy rule as Ptolemy I. The Ptolemies gained popularity among the Egyptian people by portraying themselves as successors of the previous pharaohs. The formulation of various decrees was also done to solidify the rule of law by the Ptolemy dynasty. The decrees ranged from the Memphis decree to the Canopus decrees that had varying similarities, but with the aim of solidifying power and hold on the kingdom. However, the combination of Hellenistic culture with the indigenous Egyptian culture did not lead to the adoption of Hellenistic culture by the people. The lack of connection between the native Egyptian revolution and the Greek rulers brought partial failure. According to Richter (2001, 191 - 216), the failure to unite the religion did not deter the Ptolemaic dynasty from establishing a solid foundation to rule over Egypt. However, the natives partially accepted the Greek gods due to similarities passing of the Greek deities as Egyptian deities. The effect was the development of new religions and rites, cults that had the power to make the native people conform to the rules of the Ptolemies. According to Wellendorf (2008, 33 -38), the Ptolemies adopted the Egyptian Pharaoh practices and established themselves as god-kings, half deities that were revered by the people. Bommas (2012) also opines that the development of a good education system and adoption of the Greek alphabet made it easier to pass knowledge on to the masses. The idea of deification and reverence of the Pharaoh as a god was part of the concept of ruling-cults. The ruling-cults had an element that focused on the worship of authority or power. The Pharaoh was treated as a uniting factor for the people while he prevented chaos from destroying the society. According Austin (2006, 10 -37), the Ptolemaic rulers, especially Ptolemy I and his successors realized and understood the need of a kingship in maintaining law and order within their kingdoms. Ptolemy I with caution, established the ruling-cult model that was acceptable both native and Greek subjects. A notable ruler-cult established during this period is the cult of Serapis The Egyptian society was, therefore, set on a path of success under the Ptolemaic reigns. The Ptolemies recognized that the formulation of cults was an easier way of solidifying their reigns on power. According to Dodson (2005, 72 -105), notable pre-Ptolemaic cults that endeared the people to the rule of the Pharaohs included the Apis Bull cult and the cult of Osiris- Apis. The cults were then combined with Greek gods to form the Serapis cult during the Ptolemy I reign. The political situation in Egypt during the Ptolemaic reign can be termed as variable. Ellis (2003, 27 -49) opines that the Ptolemies were able to gain control of the Egyptian political sphere via incorporation of religious cults and temples. According to Macleod (2004), the rulers were sophisticated and educated hence understood and studied the geopolitical dynamics of the larger Egypt. The knowledge acquired became useful in the pushing of any political agenda favored by the Ptolemies. Politics in the year 196 in Egypt was influenced by cultic practices, religion and instilment of fear into the citizens through the creation of a cult-like rule. The recognition of the effective and functional system of government previously set by Egyptian Pharaohs was notable to the Ptolemaic leaders. Despite being foreigners, the Ptolemies did not initiate a new system of government. An adaptation of the Pharaoh model was inevitable to deter any occurrence of rebellion. Kennedy-Quigley (2008, 10) notes that the inclusion and use of cult-like religion was the best chance to defeat the rebellion and increase chances of establishing a rule over the people. The Ptolemies adjusted the Pharaoh model of rule to suit the Greek means of public governance while still appealing to the natives. The acquisition of the deity symbolism was bestowed upon the Ptolemies by the Egyptians due to their reverence of their previous monarchs as half-living deities. Therefore, the political scene was variable with progressive rather than retrogressive as the Ptolemies were able to maintain relative order and calm. However, the increase in internal conflicts was propagated by an increase in external political turmoil that had a direct effect to Egypt. The ability to prevent and solve internal and external disputes was eased by their image. Egyptian politics in the year 196 BC was mired by revolts and numerous native uprisings. The seat of political power in the Egyptian state was in Alexandria due to its influence in culture and honor bestowed upon by Alexander the great who had conquered Egypt. Upper Egypt, with its knowledge and improved social status, revolted against the previous pharaohs. External battles fought by Ptolemy IV against the Seleucid Empire in Raphia brought short-term military success and triumph to Egypt. However, Ptolemy's IV attack and defeat on Seleucid Antiochos III was planned without thought for the future consequence. The Ptolemaic kings were able to defeat the revolts and issue decrees that led to the creation of relative calm. The inclusion of cults and religion and use of the priests in the perpetration of their political agenda made it easier for the Ptolemaic reign to continue until the Arab invasion. The decrees issued during the Ptolemaic reigns include the Rosetta stone decree, the stele of Nubaryah and the temple of Philae decree. The above decrees were issued as follow ups to the previous decrees issued from the reigns of Ptolemy III and Ptolemy IV. Ptolemy IIIs decree constitutes the steles of Canopus in the ninth-year reign of Ptolemy III. The stele erected after the ascension, and subsequent coronation of Ptolemy V to power was done by the priests to establish the reigns of a monarchy with divine powers. The king was then to be revered by the people as a living god. Due to the gathering of the priests at Memphis, the decree acquired the tag of Memphis decree. The deification of the previous Ptolemies and their wives led to the ease in acceptance of Ptolemy V as a ruler fit for Egypt and a successor of the Pharaohs. The priests led the people in the worship of Berenice Euergetis, who was the wife of Ptolemy III, the wife and sister to Ptolemy II, Arsinoe Philadelpha and Arsinoe Philopator, mother to Ptolemy V. The creation of the above worship rites led to the creation of cults followed by the Greeks and natives. However, the cults were not fully accepted as they failed with some degree to unite the native Egyptians to the Greek dynasty. However, the re-establishment of the Ptolemaic rule in Egypt is the main goal behind the issuance of the decree. The Sarapis cult was founded by Ptolemy I after the recognition of religion as a powerful tool in establishing a kingship. The cult of Sarapis was acceptable to both Egyptians and Greeks. The cult's totem and elements portrayed characteristics of the Egyptian god, Apis and Osiris. The recognition of the Greek god, also Hades paved way for acceptance of the Greek rulers by the natives. The Egyptians and Greeks worshiped Hades as Osiris-Apis. The belief in Osiris by the Egyptians was strong; therefore, the acceptance of the Greek god Hades by the Egyptians was easy. The study and knowledge of the geopolitical and sociopolitical life in Egypt by the Ptolemies made the creation of the Sarapis cult ideal. Nicholson (2005, 44) notes that the creation of a cult that included the use of animal symbolism also led to the easy acceptance of the Serapis cult. According to Lendering (2012), the political environment during that period in Egyptian history in the year BC 196 was turbulent. Coups and struggle before the coronation of Ptolemy V shows the struggle of power by the governing officials in Alexandria. External political forces increased the internal problems faced by the Ptolemaic dynasty. The issuance of the decrees was done in hieroglyphics that was used in temples. The placement of the steles with decrees near temples led the people to believe the decrees were issued as signs from the deities. Establishment of the rule of the Ptolemies in Egypt was maintained; as a result. The belief in the Sarapis cult, then led to the deification of Ptolemy I Soter, who established himself as a living god to endear himself to the people. The people then viewed the Ptolemies as descendants and successors of the Pharaohs. Ptolemy I Soter used religious cults that had a huge consequence on the reign of the Ptolemaic dynasty in Egypt. The creation of a subordinate cult, Isis also led to the creation of rivalry between Christianity and the cult. The cult of Sarapis hence unified the Egyptian and Greek communities and cultures. As a result, the citizens supported Ptolemy I. The efforts of the king in the preservation of the Ptolemaic rule led to the development of temples. The temples helped in the propagation of the cult that led to success in various spheres ranging from economic to political spheres. However, the preservation of sovereignty led to the creation of a group of powerful priests who acted as guardians of the people and the kings. The priests served as a link and connection to the native Egyptians. Ptolemy discovered the power held by the priests and linked the power to control of the whole Egyptian population. Thompson (2001, 105 -119) opines that, the establishment of the city by Ptolemais Hermiu led to building of monuments of him and the queen offering sacrifices to the gods. The presentation of gifts to Egyptian gods reveals the use of the cult and temple structures as gimmicks. The above acts depict notions that the Ptolemies were keen to push their political agenda despite their respect for the Egyptian culture. The cult of Serapis included the use of literature that was aimed at giving divine evidence and records of the turn of events according to the deities will. The Serapeum, a great temple dedicated to the cult of Serapes', was also founded in Alexandria by Ptolemy I. The statue was taken by Ptolemy I and revered as the god Serapes' was housed in a grand temple, the Serapeum. The Serapeum established on a great platform made up of marble stone and painted on the inside. The statue of serapes' was then placed in the temple and used as a place of worship in the cult. The use of techniques in appealing to people was also done to put the citizens in awe. The priests used a magnet to and pull and suspend the statue in the air. The people would then be manipulated to believe in the message set forth by the priests. Use of angles of light shining strategically on the lips of the statue gave the statue a divine look that appeased to the people. Alexandria, therefore, presented itself as the centre for the cult of Serapes'. According to Hahn (2008, 280- 239), the Serapeum also acted as the site of conflict between the cult and Christianity. Evidence relating to the conflict occurs when pagans kill the bishop of Alexandria. By establishing a temple, Ptolemy I observed the use of the temple by people, congregating to worship. The placement of decrees outside the temple was, therefore, easier and effective in the preservation of the Ptolemy's dynasty. It is conclusive to note that the cult of Serapis played a major role in the unification of Greek and Egyptian cultures. The use of religion and cults to push a political agenda by the Ptolemies was an ideal means of establishment of the kingdom in Egypt. References Austin, M. M. (2006). The Hellenistic world from Alexander to the Roman conquest: a selection of ancient sources in translation. Cambridge University Press, 10 -37 Bommas, M. (2012). THE and the Oxford Handbook of Roman Egypt, 419. Carney, E. (2000). The initiation of cult for royal Macedonian women. Classical Philology, 21-43 Dodson, A. (2005). Bull Cults. Divine Creatures: Animal Mummies in Ancient Egypt, 72-105. Ellis, W. M. (2003). Ptolemy of Egypt. Routledge,, 27 -49 Hahn, J. (2008). The Conversion of the Cult Statues: The Destruction of the Serapeum 392 AD and the Transformation of Alexandria into the ’Christ-Loving City. 280 -298 Holbl, G. (2001). A History of the Ptolemaic Empire. Psychology Press, 160 -181 Kennedy-Quigley, S. J. (2008). Illuminating the Memphite Sarapieion. UNIVERSITY OF CALIFORNIA, LOS ANGELES, 10 Lendering, J. (2012). Ptolemy I Soter (Part 1),”“Ptolemy I Soter (Part 2),”“Ptolemy I Soter (Part 3),” and “Ptolemy I Soter (Part 4). MacLeod, R. (Ed.). (2004). The Library of Alexandria: centre of learning in the Ancient World. IB Tauris. Nicholson, P. T. (2005). The Divine creatures: Animal mummies in ancient Egypt, 7948, 44 Pfeiffer, S. (2008). The god Serapis, his cult and the beginnings of the ruler cult in Ptolemy Egypt, 389 -407 Richter, D. S. (2001, January). Plutarch on Isis and Osiris: Text, cult, and cultural appropriation. In Transactions of the American Philological Association, 191-216 Thompson, D. J. (2001). Hellenistic Hellenes: The Case of Ptolemaic Egypt, 105 -119 Ulmer, R. (2010). The Egyptian Gods in Midrashic Texts. Harvard Theological Review, 103(02), 181-204. Wellendorf, H. (2008). Ptolemy's Political Tool: Religion. Studia Antiqua, 6(1), 33-38. Read More