There was a temple of Serapis at Portus.
Later, however, as in the Commentary on this work written by Synesius to Dioscorus, priest of Serapis at Alexandria, which probably dates from the end of the 4th century, a changed attitude becomes apparent; the more practical parts of the receipts are obscured or omitted, and the processes for preparing alloys and colouring metals, described in the older treatise, are by a mystical interpretation represented as resulting in real transmutation.
The cult of Anubis must at all times have been very popular in Egypt, and, belonging to the Isis and Serapis cycle, was introduced into Greece and Rome.
Here were represented Isis and Serapis, Helios, the Mother of the Gods, the Fates, Demeter and Persephone; but no trace of these temples remains.
One figure called Sarapo appears to be the Egyptian Serapis, and others are perhaps Babylonian deities.
The lex parieti faciundo, an interesting inscription of 105 B.C. relating to some building works in front of the temple of Serapis, shows that Puteoli had considerable administrative independence, including the right to date such a public document by the names of its own magistrates.
The market hall (macellum) (compare the similar buildings at Pompeii and elsewhere), generally known as the temple of Serapis, from a statue of that deity found there, was excavated in 1750.
SERAPIS, the famous Graeco-Egyptian god.
The statue of Serapis in the Serapeum of Alexandria was of purely Greek type and workmanship - a Hades or Pluto enthroned with a basket or corn measure on his head, a sceptre in his hand, Cerberus at his feet, and (apparently) a serpent.
On its arrival the statue was pronounced to be Serapis by two experts in re]igiou,5 matters: the one the Eumolpid Timotheus, the other the Egyptian Manetho.
The worship of Serapis along with Isis, Horus and Anubis spread far and wide, reached Rome, and ultimately became one of the leading cults of the west.
It is assumed above that the name Serapis (so written in later Greek and in Latin, in earlier Greek Sarapis) is derived from the Egyptian Userhapi - as it were Osiris-Apis - the name of the bull Apis, dead and, like all the blessed dead, assimilated to Osiris,.
There is no doubt that Serapis was before long identified with Userhapi; the identification appears clearly in a bilingual inscription of the time of Ptolemy Philopator (221-205 B.C.), and frequently later.
But why was a Plutonic Serapis selected rather than another god to furnish the Egyptian element to the chief divinity of Alexandria?
But it was a sign of the times when Serapis and Isis, Osiris and Anubis began to take place among the popular deities in the old Greek lands.
The origin of the cult of Serapis, which Ptolemy I.
Before the end of the 2nd century B.C. there were temples of Serapis in Athens, Rhodes, Delos and Orchomenos in Boeotia.
The assault made upon the Macedonian devotee in the temple of Serapis at Memphis " because he was a Greek " is significant (Papyr.
The worship of Serapis was patronized by the court with the very object of affording a mixed cultus in which Greek and native might unite.
~ Nevertheless Egyptian cults, and particularly those of Serapis and Isis, found welcome acceptance on European soil; and the shrines of Egyptian deities were established in all the great cities of the Roman Empire.
Serapis was a god imported by the first Ptolemy from Sinope on the Black Sea, who soon lost his own identity by assimilation with Osiris-Apis, the bull revered in Memphis.
Far down into the Roman age the worship of Serapis persisted and flourished, and it was only when the Serapeum of Alexandria was razed to the ground by order of Theodosius the Great (A.D.
Had established the cult of the Memphite Serapis in a GraecoEgyptian form, affording a common ground for native and Elellenistic worshippers.
In Egypt, the year before, the temple of Serapis at Alexandria had been captured after much bloodshed by the Christian mob and turned into a church.
Serapis' (OsirisApis) who came to acquire the attributes of Aesculapius and of Pluto, god of the dead, sometimes had serpent-form, and even in the reign of Constantine popular belief connected the rise of the Nile with his agency (Frazer, Adonis, 398).
Some way down the slope of the hill, between the cave-temple and the ravine of the Inopus, is a terrace with the temples of the foreign gods, Isis and Serapis, and a small odeum.
It was not till 389 or 390 that he issued orders for the destruction of the great image of Serapis at Alexandria.