A Temple to Serapis in Alexandria

The Background of the Creator:

In the Egyptian coastal city of Alexandria there lies the remains of the Serapeum (copied after the Serapeum in Memphis) atop a modest hill where the Temple to Serapis had once stood. The history of such a place is a fascinating historical exploration, transporting one back to an age of gods and goddesses of the Hellenistic world which clashed with people groups of the orient. The creation of Serapis is an interesting tale in itself as it is the story of a god who was invented by Ptolemy I who was one of the successors of Alexander the Great (323 B.C.E.). A childhood friend of Alexander, and one who had been a loyal warrior and general, Ptolemy I carved out for himself a kingdom in Egypt with all the trappings of a Hellenistic kingdom, but one with a touch of the Orient which appealed to him. Bordering the hostile Seleucid Kingdom, Ptolemy I would rule with power, influence, and strength in what would be called the Ptolemaic Empire until his death in 283 B.C.E.

However, one of Ptolemy I’s desires for his new kingdom which had been conquered territory of the Macedonian King Alexander, was to make it an attraction for Greek tourists and anyone else who may visit. Later, after his death, Alexandria would continue to exist throughout the Roman era attracting famous men such as Gaius Julius Caesar and Titus Flavius Vespasianus. Alexandria also would become a city of rich diversity as it would house a large Jewish population, Greeks, Spaniards, Africans, Italians, and so on. Alexandria would also host amazing sites such as the famous Lighthouse (which was one of the seven wonders of the ancient world) or the Library of Alexandria which boasted a collection of over a million scrolls. Yet, for Alexandria to become a highlight tourist attraction and to pull in vast revenues of trade and people, it would have to relate somehow to the very people it sought to encourage to visit, and that lay within the religious realm. Ptolemy I had the city transformed into a thriving Greek-style capital (with polis, gymnasiums, etc) with a full set of temples to boast of its Hellenism, and in this he invented the god Serapis and gave him a throne in the south-western suburbs of the city.

The Creation:

Just looking at the list of ancient Egyptian deities must have both confused Ptolemy I as much as it made him cringe. It would have only taken a moment for a “civilized” Hellenist as himself to know that these deities would not overly attract Greeks in thralls to a temple which had a statue with a human body and an animal head. Or one with strange symbols plastered over it and odd-looking creatures. This was totally foreign to any Greek mind and Ptolemy would have seen this right away. If he was to bend to Greek taste, then his god would have to have Greek appeal. The creation of Serapis possessed just that. It was a known Greek trait to apply the art of syncretism in the area of religion. Ptolemy I decided first to make Serapis a god of greatness and worthy of worship. He gave Serapis the qualities of all-knowing wisdom (Zeus, Osiris, Helios), the character of fertility (Dionysus),  the beauty of healing (Asclepius) and the far reach into the after world and the grave (Apis and Hades). He blended the Orient with the Greek flavor and it clearly showed. Serapis would be revealed with all the looks of a Greek god. He would posses a great beard, a robe, a simple basket of grain upon his head symbolizing the fertility of Osiris, and the far off, magical like stare in his blank eyes. He would dominate his new temple, with outstretched arms that touched the walls on either side, and at his feet stood the three-headed dog Cerberus of Hades and the underworld. Ptolemy I would build a grand temple and raise it up for all the city to see upon a high platform with a massive one-hundred stone staircase leading up to it. It was an obvious statement of his devotion to the god and a flaunt of money and power at the same time. The result of his master, deified creation would be centuries of worship by Greeks and Romans until Christians in the 4th century A.D. would tear down the temple and destroy the image of the bearded god with the basket of grain upon his head for it represented the very paganism they opposed and wished to root out. What would survive, would later be discovered by archaeologists and identified as the foundations of the temple, and its size, along with a black image in basalt of the Apis bull. In other places throughout the Mediterranean world, Serapis would be discovered upon clay urns, vessels, plates, and finery, as well as small household statues, larger images, and personal amulets. The pagan worship of such a deity may have died out through time and change, but his memory will continue to interest researchers, writers, and historians alike.

By, Peter J. Fast

Roman Gladiators Gravestone Tale

Roman Gladiator’s Gravestone Describes Fatal Foul

Owen Jarus, LiveScience Contributor
LiveScience.com
Mon Jun 20, 8:05 am ET

An enigmatic message on a Roman gladiator’s 1,800-year-old tombstone has finally been decoded, telling a treacherous tale.

The epitaph and art on the tombstone suggest the gladiator, named Diodorus, lost the battle (and his life) due to a referee’s error, according to Michael Carter, a professor at Brock University in St. Catharines, Canada. Carter studies gladiator contests and other spectacles in the eastern part of the Roman Empire.

He examined the stone, which was discovered a century ago in Turkey, trying to determine what the drawing and inscription meant.

His results will be published in the most recently released issue of the Zeitschrift für Papyrologie und Epigraphik(Journal for Papyrology and Ancient Epigraphics).

Tombstones talk

The tombstone was donated to the Musee du Cinquanternaire in Brussels, Belgium, shortly before World War I. It shows an image of a gladiator holding what appear to be two swords, standing above his opponent who is signalling his surrender. The inscription says that the stone marks the spot where a man named Diodorus is buried.

“After breaking my opponent Demetrius I did not kill him immediately,” reads the epitaph. “Fate and the cunning treachery of the summa rudis killed me.”

The summa rudis is a referee, who may have had past experience as a gladiator.

The inscription also indicates Diodorus was born in and fought in Amisus, on the south coast of the Black Sea in Turkey.

Though Carter has examined hundreds of gladiator tombstones, this “epitaph is completely different from anything else; it’s telling a story,” he told LiveScience.

The final fight

The story the tombstone tells took place about 1,800 years ago when the empire was at its height, its borders stretching from Hadrian’s Wall in England to the Euphrates River in Syria.

Gladiator games were popular spectacles, many of them pitting two men against each other. Although deaths from wounds were common, the battles were not the no-holds-barred fights to the death depicted by Hollywood, said Carter.

“I believe that there are a number of very detailed rules involved in regulating gladiatorial combat,” Carter said.

Though the exact rules are not well understood, some information can be gleaned from references in surviving texts and art.

For starters, most, if not all, of the fights were overseen by the summa rudis.

Among the rules he enforced was one in which a defeated gladiator could request submission, and if submission was approved by the munerarius (the wealthy individual paying for the show), the contestant could leave the arena without further harm.

Another rule that appears to have been in place was that a gladiator who fell by accident (without the help of his opponent) would be allowed to get back up, pick up his equipment and resume combat.

Death of Diodorus

It’s this last rule that appears to have done in Diodorus. Carter interprets the picture of the gladiator holding two swords to be a moment in his final fight, when Demetrius had been knocked down and Diodorus had grabbed a hold of his sword.

“Demetrius signals surrender, Diodorus doesn’t kill him; he backs off expecting that he’s going to win the fight,” Carter said.

The battle appears to be over. However the summa rudis — perhaps interpreting Demetrius’ fall as accidental, or perhaps with some ulterior motive — thought otherwise, Carter said.

“What the summa rudis has obviously done is stepped in, stopped the fight, allowed Demetrius to get back up again, take back his shield, take back his sword, and then resume the fight.”

This time Diodorus was in trouble, and either he died in the arena or Demetrius inflicted a wound that led to his death shortly thereafter.

This event would have happened before a crowd of hundreds, if not thousands, of people in a theater or in part of an athletic stadium converted into a sort of mini- Colosseum.

After Diodorus was dead, the people who created his tombstone (probably family or friends) were so upset, Carter suggests, that they decided to include some final words on the  epitaph:

“Fate and the cunning treachery of the summa rudis killed me.”

Ancient world dictionary finished — after 90 years

This is a great article I pulled from yahoo news. Check this out and be amazed at once again how important the primary sources and original writings are from the ancient world.

Ancient world dictionary finished — after 90 years

By SHARON COHEN, AP National Writer Sharon Cohen, Sat Jun 4, 9:56 am ET

CHICAGO – It was a monumental project with modest beginnings: a small group of scholars and some index cards. The plan was to explore a long-dead language that would reveal an ancient world of chariots and concubines, royal decrees and diaries — and omens that came from the heavens and sheep livers.

The year: 1921. The place: The University of Chicago. The project: Assembling an Assyrian dictionary based on words recorded on clay or stone tablets unearthed from ruins in Iraq, Iran, Syria and Turkey, written in a language that hadn’t been uttered for more than 2,000 years. The scholars knew the project would take a long time. No one quite expected how very long.

Decades passed. The team grew. Scholars arrived from Vienna, Paris, Copenhagen, Jerusalem, Berlin, Helsinki, Baghdad and London, joining others from the U.S. and Canada. One generation gave way to the next, one century faded into the next. Some signed on early in their careers; they were still toiling away at retirement. The work was slow, sometimes frustrating and decidedly low-tech: Typewriters. Mimeograph machines. And index cards. Eventually, nearly 2 million of them.

And now, 90 years later, a finale. The Chicago Assyrian Dictionary is now officially complete — 21 volumes of Akkadian, a Semitic language (with several dialects, including Assyrian) that endured for 2,500 years. The project is more encyclopedia than glossary, offering a window into the ancient society of Mesopotamia, now modern-day Iraq, through every conceivable form of writing: love letters, recipes, tax records, medical prescriptions, astronomical observations, religious texts, contracts, epics, poems and more.

This is just a summary of the article.:)

For the complete article just click on the hyperlink title and enjoy! These sorts of discoveries and careful, tedious, planning always amazes me. I like to think of archaeologists, historians, and people involved in textual criticism as puzzle masters (and anybody else I may have forgot:). They get down and dirty in the dirt and rock and look at what appears as a mess to most people, and then have to assemble it all to get a clear picture. They must have fantastic imaginations. 🙂 After this, they report their findings to the world and we are all amazed. My wife and I had the privilege to spend a week on a dig at Ramat Rachel in Israel which is located on the outskirts of Jerusalem, so we have experienced some of the intensity of a dig, 🙂 and it is hard work but rewarding. We uncovered oil lamps, pottery, coins, seals, and much more from the 5th century B.C.E. Israelite period right through to the Byzantine and Early Islamic periods.

I hope you enjoyed this article and let me know your thoughts.

Cheers,

Peter J. Fast

PETER J. FAST

I invite you to explore the dark corridors of ancient history and see it come to life.

The study of ancient history has always fascinated me for as long as I can remember. Whether it be the image of Greek hoplites crammed together in a phalanx, or legions marching stoically across the battlefield I believe it has the power to ignite the imagination of the unknown. The ancient world, particularly around the Mediterranean and Mesopotamia, which is what I focus on, was a world very different then what we know today and has stirred poets, politicians, researchers, archaeologists, geologists, and many others to document their findings, write about history seen through their eyes, and try to grasp an understanding of how the ancients thought, behaved, and interacted with one another. This is the beginning of what it means to look into history.

We, in the 21st century, can only look through a key hole back through thousands of years of history and unearth what we believe happened based on evidence, be it archaeological and primary written sources. I believe that the study of history is tantamount to understanding how we have ended up where we are. It involves the exploration into our political society, how we function in society, make war, live our lives, and much more which is mostly based on Greco-Roman ideals. To understand the past can open up that key hole further in how we should and should not live our lives and what choices we should or should not take. As George Santayana said, “Those who cannot remember the past are condemned to repeat it.” I seek not only to remember and study the past, but to bring it to life through my writing and hopefully, God willing, give people a glimpse into ancient history of how the people of those times may have worshiped, thought, loved, ruled, fought, suffered, succeeded, died, and lived. We even see the fascination in culture and history taking place in the ancient world with figures such as Alexander the Great or Roman Emperor Hadrian (to just name a few).

“It is the echoes of the past that turn our ear to what may have taken place, and this curiosity, intrenched in so many people, is something we cannot run from.”

Peter J. Fast

Documenting ancient history, why bother?

Battles, sieges, generals, suffering, and victory has always been the price tag of ancient civilizations as they struggled together in a changing world as empires and kingdoms marched on leaving many in the dust. Whether it was Spartans and Athenians, Macedonians and Persians, Carthaginians and Romans, or Seleucid’s and Ptolemies, all shook the earth, all changed history, and all were documented and recorded. To understand the ancients, we must turn to the witnesses and people living at the time and what they wrote. Often, we must understand that much of the ancient records of those days were intertwined with their mythological stances, such as Homer’s Iliad and Odyssey, or The Epic of Gilgamesh, there is still much to learn outside of these boundaries however, once we explore the ancient writing or what is known as primary sources. I personally have focused my time and studies on ancient Greece, Rome, and Israel.

However, there is also a greater picture of the people’s and nations living before and after these times which also have piqued my interest over the years which has deepened a desire to broaden my knowledge and appreciation for the complex and diverse world in the B.C.E. years. The timeline is long and the list even longer but the ample amount of rich stories, history, battles, governments, and search for power has never escaped the essence of mankind. I have enjoyed studying such people as the ancient Egyptians, Persians, Babylonians, Assyrians, Carthaginians, Hittites, Canaanites, Phoenicians, Etruscan’s, and many more. The fascinating thing regarding the wealth of knowledge that has been compiled in libraries and universities throughout the world is that even if you had a dozen lifetimes it would not be enough to fully grasp and master the ancient world. Thus, the primary sources are priceless as they offer one of our best ways to glimpse back through time at what life was like and how it happened.

For me, over the years I have amassed a collection of such sources in which I have studied to better aid my own writing and research as I work towards publishing and establishing myself as an author. Sources that were indispensable for my study were: Polybius, Livy, Caesar, Appian, Cicero, Xenophon, Dionysius of Halicarnassus, Plutarch, Homer, Virgil, Herodotus, Thucydides, Flavius Josephus, Plato, Socrates, Philo of Alexandria, and of course all other ancient texts (i.e. Dead Sea Scrolls, Book of the Dead), be they on papyrus, or chiseled into stone.

To grasp an understanding of Jewish history (whether it be pre-temple period or later) the Bible is by far my favorite source. Not only does the Bible shed light on the history of ancient Israel, it also builds an excellent picture for the nations surrounding it as this picture also corresponds with extra-biblical sources, archaeology, and geography. The Bible is vital in understanding the journey for the Jewish people, from Mount Sinai right up into the Second Temple period (with the Christian scriptures/New Testament). It shows their struggle against paganism, worldly pursuits, and how God called them to be a separate people and a light to the world. This is essential in understanding how the Jews would have thus perceived the Greeks and Romans (in later years) and why they reacted the way they did or rebelled, such as in the age of the Maccabees (167-160 B.C.E), or with the two Jewish revolts against the Romans in 66-73 C.E. and 132-135 C.E. The Babylonian Talmud and other Jewish texts such as the stories of the Midrash can also bring to light much of how the Jews thought, practiced their faith, and resisted the pressures from the outside world, mainly Hellenism, which is Greek lifestyle and hedonism in a nutshell. Also, 1st and 2nd Maccabees of the Apocryphal writings can assist in gathering together a picture of what transgressed and how things played out.

I hope I have been able to touch on a few interesting subjects, and I invite you to join me as I move towards publishing my first historical-fiction novel based on the events surrounding the Roman siege of Jerusalem in 70 C.E. and the destruction of the Jewish Temple at the hands of Titus Flavius Vespasianus, the son of the Emperor and commander of the legions of Judea. For a synopsis of the novel, character list, and further information, just select the tab, “70 A.D.” and journey back in time. Also, join the group “70 A.D. A Novel about the Jewish War with Rome” on Facebook and stay connected as I move towards the completion and publication of the book.

Cheers,

Peter J. Fast