Sulkhan Mamuladze,

PhD Student, Young Researcher of Niko Berdzenishvili Institute of

Batumi Shota Rustaveli State University

Serapes Cult Items in Roman Period Gonio-Apsarus

Abstract: According to the mostly spread version Ptolemeus I Soter tried to create an image of a
syncretic deity Serapes. Many scholars think that it was aimed to combine and unite Egyptian and Greek
religious traditions when the two civilizations – Eastern and Western – were merged and the Hellenistic
culture was created. According to the second version the Greeks and the Macedonians appeared in Egypt
at the end of the 4th BC. The Greeks were coming from all parts. It was the introduction of the Serapes
cult that might become their unifying force. Therefore this deity by its “origin” might have been
connected with the deities from the Egyptian religious pantheon. The roots of the Serapes cult go to the
Memphis cult Osiris-Apies.

There are many Serapes statues of the Roman period, which are placed on globes like the ones found in
Gonio-Apsarus. These types of statues are mainly characterized by the fact that the bust of Serapes is
erected on the round circular basis.

Key words: Gonio-Apsarus, Ajara, Roman time, Serapes cult,

The name Serapis is a combination of Osiris (Gr and Lat Osiris, Egyptian Usir) and Apis (Gr and Lat
Apis, Egyptian Hapi). He is actually the deceased Apis, a fertility god from Memphis in the shape of a
bull, who had become immortal as Serapis, hence the connection with the Egyptian god of the underworld
Osiris. Osiris-Apis was already being worshiped as god of the underworld in Memphis since the New
Kingdom (second half of the 2nd millennium BCE).1 Therefore, he was not a new deity, but his cult was.
Because the Greeks were not interested in the traditional Egyptian animal gods, Serapis was represented
in a human form like the Greek Gods. His traditional Egyptian name was preserved though and translated
by the Greeks as Serapis. The jurisdiction of the God was extended considerably as well. 2 Not only was
he still being worshiped as a fertility and underworld god, but now also as a medicine god, patron of the

1
Takács, Sarolta A. (1995). Isis and Sarapis in the Roman World. E. J. Brill. ISBN 978-90-04-10121-0.

2
Pfeiffer, Stefan (2008). "The God Serapis, his Cult and the Beginnings of the Ruler Cult in Ptolemaic Egypt". In
McKechnie, Paul; Guillaume, Philippe (Eds.). Ptolemy II Philadelphus and his World. Brill. ISBN 978-90-04-
17089-6.

1
sailors and even as the new chief god. Of course, it is no coincidence Ptolemy chose Serapis as the God to
be worshiped by the Greeks as well as the Egyptians. The most popular Egyptian God of the moment was
Osiris and Osiris-Apis was being worshiped in the former Egyptian capital Memphis, so he was
particularly suitable as city god of the new Hellenistic capital Alexandria. Nevertheless, Serapis was only
succesful among the Greek immigrants who were concentrated in the region of Alexandria, while the
native people in the rest of Egypt hardly knew his cult. Although the deity is definitely Egyptian, his cult
itself was purely Greek-Hellenistic. This is clearly proved by the fact the Serapis cult spread rapidly
throughout the entire Greco-Roman world.3

In the 2nd century BCE, the Hellenistic mystery, cults of Egyptian origin, like the Serapis cult, had
already become such a threat to the traditional Roman religion, they were forbidden in Rome in 168 BCE.
In 43 BCE during the first Triumvirate, they were readmitted again, but shortly after they were
temporarily banned once again by the conservative emperors Augustus and Tiberius. Nevertheless, the
Egyptian cults became increasingly more popular and reached their peak in the 3rd century CE.

As for the Roman world, together with the strengthening of the Empire there appeared many changes in
the political, economic and social spheres. The ancient Roman religion gradually was ceding the
positions. It could no longer influence human consciousness. People were returning to astrology, magic
and philosophy in search of immortality. Rome was not familiar with the Egyptian or other eastern type
of deities in the forms they had existed in their places of origin. They already had the impact of the Greek
world. In the Roman Empire, they had to lose their original form and adapt the attributes characteristic to
the Roman deities. 4

According to the written sources, archaeological materials and epigraphic inscriptions it is clear that the
Serapes cult was spread all over the Roman territory, even in Gonio-Apsarus.

There are many Serapes statues of the Roman period, which are placed on globes like those that the
ones found in Gonio-Apsarus. These types of statues are mainly characterized by the fact that the bust of
Serapes is erected on the round circular basis. It is connected to the basis with a ball-like thing. The ball
segment is cut in the lower part. The basis profile gives the following sequence: concave – hole –
concave. Both diameters are identical and divided by narrow groove. By the study of various materials
(Serapes images on coins, marble or bronze samples) scholars came to the conclusion that the connector
between the basis and the bust was not the sun disc but a ball, globe. The motif of the bust placed on the
globe is frequent in connection of Serapes.

In the symbolism of Emperors, globe meant victory and the reign over the world. Emperor’s bust on the
globe or else emperor with the globe in his hands corresponded to the motif of the emperor seated on the

3
Walles C.B. (1962). The discovery of Serapis and the laundation of Alexandria / Histoia – Vol. II.

4
Alan Rowe, (1945). Discovery of the famous and englosure of Serapis at Alexandria, Le caire imprimerie de l
institute francais d arceologie orientale, MCM XLVI.

2
globe. The Serapes busts placed on the globes are the attributes of power, Serapes is the Lord of the
world, and he is the father, charity-monger, king, and the greatest king of all. The Serapes on the globe
who is seen with the eyes of a believer is the lord of all.

On some bronze drachmas of 132/3 AD Serapes is standing in a temple and greeting the Emperor with
the inscription, ADRIAHON who is giving him a globe, i.e. Serapes, the lord of cosmos, is making the
Emperor the ruler of the earth. Very often, the Serapes deity is connected with everyday life events when
the concrete people are considered. Here it is again used as the protector from all kinds of diseases,
misfortunes and danger. In this period, Serapes turned into the patron deity of the Roman army. His motto
was: “Srapes conquers all.” Those who believed in Serapes were granted victory. Together with Nike he
became the symbol of victory. 5

For the dating the important factor is that, we can say together with the samples of the Severus period
there are pre-Severus and post-Severus samples too. We assume that the Serapes statue from Gonio-
Apsarus can be considered as the sample of the Severus epoch according to its iconographic
characteristics, revelation conditions and accompanying materials.

As for the Serapes found in Apsarus, as the deity seated on the globe that personified the world and
cosmos generally, and the symbol of power and dominance. Serapes, the ruler of the cosmos who makes
the Emperor the ruler of the earth, with its posture once more reminds the Roman legionaries that he is
invincible. The lord of all as was seen by the believers, the omnipotent, seated on the globe or with the
basket on his head Serapes symbolized the plenty, fertility and success. He might as well have been
connected with regulation of all kinds of everyday problems. As the patron, the legionaries stationed there
must have introduced him in Gonio-Apsarus. Those who believed in Serapes were granted victory. The
period of the Roman legionaries at Apsarus coincides with period of Serapes revival. He might have
become one of the main deities for the Roman militaries here. We consider that the remains of the
monumental buildings found in the central part of the fortress territory used to be Serapes altar. In the
period of military empire Mitra becomes the “Soldier’s God” and was blessed officially in 307 AD. As
the “soldier’s deity” he could not have become established at Gonio-Apsarus as there are no Roman
traces here in late 3rd and early 4th centuries AD.6

The brief description of Gonio-Apsarus Serapis statue is as follows: the bust stands on two circular
pedestals from which the lower pedestal is bigger than the upper one. The bust of Serapes is erected on
the round circular basis. It is connected to the basis with a ball-like thing. The ball segment in the lower
part is cut by the pedestal while the upper – with the bust itself. The globe is the connector between the
basis and the bust. Then comes three lotus leaves. The densely fold tunic with comparatively light
decorative expression of clothing points to the Roman origin.

5
Takács, Sarolta A. (1995). Isis and Sarapis in the Roman World. E. J. Brill. ISBN 978-90-04-10121-0

6
Mamuladze Shota (2009), The main results of the Archaeological excavations conducted to Gonio-Apsarus in
2000, Batumi;

3
 Serapis Statue, Discovered in Gonio-Apsarus in 2000

The body is mostly use to express the tunic’s folds more expressively. The hairdo and beard are
identical. Small curls are placed one after another. Beard and hear on the forehead are divided into two
parts. Grooves are deep and decorated with shades. The hair falls down the back of the head, is combed to
the right and plaited at the neck. Curls over the ears might point to its eastern origin.

Serapis on bronze coin, Discovered in Gonio-Apsarus in 2000

4
 The contrast between the narrow motionless face and the hairdo is obvious and charming. The head is
slightly bent forward looking towards the left shoulder. The expression of the face is heavy, bold and
sentimental. The statue is traditionally expressed with a basket over his head which symbolizes plenty and
fertility.7

Serapis, as some kind of reincarnation of the fertility god Apis, is a fertility god himself as well. This is
clearly shown by the corn measure (Gr kalathos, Lat modius) the deity is wearing on his head. 8
Furthermore, Osiris is a cereal god as well, although he's god of the underworld in the first place. It is not
surprising Serapis, the immortal god who rose from the deceased Apis, is also god of the underworld.
Like the Greek god of the underworld, Hades a three-headed dog accompanies him. This dog has a strong
resemblance to the Greek Cerberus (Gr Kerberos, Lat Cerberus), but usually a snake is twined around his
body and he bears the head of a dog, a wolf and a lion. As a revived God, the immortal Serapis is also a
healing god with a reputation at least equal to that of the Greek Asclepius. The snake probably
symbolizes his healing powers. As god of the sea, he replaced the Greek Poseidon as well. His followers
even regarded him as the new chief god instead of Zeus. 9

The universal Serapis was therefore the right God for the Gnostic movement in Egypt. This
philosophico-religious movement in the first centuries AD was a combination of Eastern religious ideas
from Syria, Persia and Judaism, and Greek philosophical elements from Plato and Neo-Platonism, from
Pythagoras and Neo-Pythagoreanism and from Stoicism. The Gnostics believed knowledge was the only
way to salvation. To them religion was thinking about the great questions of life and studying secret texts,
although important mystical aspects were involved as well. Furthermore, they considered everything as a
struggle between good and evil.

There were several different fractions however, namely Jewish, Christian and pagan Gnostics. Because
they believed the highest God created the world, the pagan Gnostics needed a deity superior to all the
others. In the Egyptian city of Alexandria, the most important intellectual centre in the Mediterranean and
therefore an important Gnostic center, Serapis was an obvious choice. Serapis became the object of a
mystery cult in south-east black sea cities with similarities to other Eastern mystery cults as Christianity
and the Mithras cult, which were both strongly influenced by Gnosticism.

7
Mamuladze Shota (2009), The main results of the Archaeological excavations conducted to Gonio-Apsarus in
2000,

8
Renberg, Gil H. (2017). Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World.
Brill. ISBN 978-90-04-29976-4.

9
Thompson, Dorothy J. (2012). Memphis under the Ptolemies, Second Edition. Princeton University
Press. ISBN 978-0-691-15217-2.

5
 Bibliography:

1. Alan Rowe, (1945). Discovery of the famous and englosure of Serapis at Alexandria, Le caire imprimerie
de l institute francais d arceologie orientale, MCM XLVI.
2. Etienne Drioton (1998). Explanation of the enigmatical inscriptions on the Serapeum plaques of Ptolemy
IV.
3. Holbl Gunther (2001). A History of the Ptolemaic Empire.
4. Mamuladze Shota (2009), The main results of the Archaeological excavations conducted to Gonio-Apsarus
in 2000, Batumi;
5. Walles C.B. (1962). The discovery of Serapis and the laundation of Alexandria / Histoia – Vol. II.
6. Pfeiffer, Stefan (2008). "The God Serapis, his Cult and the Beginnings of the Ruler Cult in Ptolemaic
Egypt". In McKechnie, Paul; Guillaume, Philippe (Eds.). Ptolemy II Philadelphus and his World. Brill. ISBN 978-
90-04-17089-6.
7. Renberg, Gil H. (2017). Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World.
Brill. ISBN 978-90-04-29976-4.
8. Smith, Mark (2017). Following Osiris: Perspectives on the Osirian Afterlife from Four Millennia. Oxford
University Press. ISBN 978-0-19-958222-8.
9. Takács, Sarolta A. (1995). Isis and Sarapis in the Roman World. E. J. Brill. ISBN 978-90-04-10121-0.
10. Thompson, Dorothy J. (2012). Memphis under the Ptolemies, Second Edition. Princeton University
Press. ISBN 978-0-691-15217-2.