#hellenistic egypt

[aboutanancientenquiry]

The Death of Cleopatra

Edmonia Lewis The Death of Cleopatra, 1876. Smithsonian American Art Museum, Gift of the Historical Society of Forest Park, Illinois.

Edmonia Lewis (1844-1907) was Black American sculptor.

[didoofcarthage]

Gold ring inset with carnelian intaglio representing Tyche

Hellenistic Period, possibly from Ptolemaic Egypt, 225-175 B.C.

J. Paul Getty Museum

[uncleclaudius]

Sardonyx cameo of Cleopatra VII depicted as Isis and Mark Antony as Osiris.

The image and description comes from the book called Engraved Gems which can be read for free here.

[thefollowersofthedivinesnake]

(Full view plz)

Some historical characters that will be making an appearance in the webcomic I'm developing!

[lionofchaeronea]

Statue (dolomitic limestone) of a Ptolemaic queen bearing a "Cleopatra" cartouche, perhaps representing Cleopatra VII (r. 51-30 BCE). Now in the Metropolitan Museum of Art.

[skadi-gemini]

There’s a Cleopatra movie in the works and we once again won’t get a historically accurate depiction. 😩

Contemporary busts from her time depicting what she looked like. ⬇️

I just want accuracy, man. That’s it. 😭 We could’ve got an actual Greek or Mediterranean person. :/

[alephskoteinos]

A view to a solar non-dualism

During my study of the Greek Magical Papyri, a while back I encountered a phrase at the end of PGM IV. 1596-1715, which is a spell for Helios. The last line of the papyrus says that, when the consecration is complete, the magician must say the following: "the one Zeus is Sarapis".

I thought about that phrase again recently, maybe while going through The Concepts of the Divine in the Greek Magical Papyri, and it strikes me as a solar image of non-duality.

"The one Zeus is Sarapis", "heis Zeus Sarapis", but Sarapis (Serapis) is also an image of Hades or Plouton, being a god of the underworld and lord of the dead (not to mention a fusion of the god Osiris and the bull Apis). That's actually quite explicit when you get to Sarapis' iconography. In fact that were instances where Serapis and Hades or Plouton were explicitly identified with each other. In fact, that link is even more explicit in Porphyry's Philosophia ex oraculis, where he described Serapis as one of the gods who rule the infernal daimons, the others being Hekate and the demon dog Kerberos.

From this standpoint, I interpret the formula "heis Zeus Sarapis" as meaning that Zeus and Hades are one. In some ways that could be seen not only as a form of syncretism but also as an expression of theological monism, or certainly of the kind that was being developed around the time of Hellenistic Egypt.

But there's more to it, because this is also a solar image. Zeus-Sarapis was also Zeus-Helios-Sarapis, or Zeus Helios Great Sarapis. In the eastern desert of Egypt, under Roman occupation, one could except to find many images of the god Zeus Helios Megas Sarapis. especially in a place called Dios (now called Abu Qurayyah). There was also a temple dedicate to that god at Mons Claudianus, consecrated by a slave named Epaphroditos. Some scholars, of course, interpret this as a Greek interpretation of the Egyptian god Amun Ra. Furthermore, the phrase "heis Zeus Sarapis" has been found inscribed on a depiction of Harpocrates, Horus the Child, a deity who was frequently syncretised with Helios and thus seen as a solar god. Zeus, Helios, and Serapis were also sometimes seen as one godhead. This perhaps derives from an Orphic saying, purportedly attributed to an oracle of Apollo, which says "Zeus, Hades, Helios-Dionysus, three gods in one godhead!". In Flavius Claudius Julianus Hymn to Helios, this is rendered as "Zeus, Hades, Helios Serapis, three gods in one godhead!", which perhaps suggests that Serapis was being identified with Dionysus. Either way, it establishes a theology in which the three gods are mutually identified and unified as a solar godhead.

Since Helios was the sun god par excellence in this context, Zeus-Helios-Sarapis was seen as a solar deity, and thus it is a solar image. More importantly, it is an image of the non-duality of the sun. This incidentally is not out of step with certain monistic trends insofar as they also reflected a kind of solar theology. For example, Macrobius interpreted the myth of Saturn or Kronos as an expression of the generative power of the sun, thus identifying Saturn/Kronos with the sun, which Macrobius thought was the highest divine principle and even the ultimate basis of all the other gods.

The non-duality that I'm getting into, by this point, should be understood as something that involves and transcends a certain measure of "evil", or at least contains the infernal in itself. This lends itself to a dual-natured solar divinity that is by no means unfamiliar within ancient polytheism. Sun gods, perhaps like many other gods, were very double-sided. For example, the Iranian sun god Mithra was seen both as a benevolent deity concerned with friendship and contract, and as a mysteries, uncanny, and even "sinister" or "warlike" deity (though, these aspects are often attributed to his syncretic form as Mitra-Varuna). Kris Kershaw suggested in The One-Eyed God: Odin and the (Indo-)Germanic Männerbünde that the daeva Aeshma actually represented an aspect of Mithra's being. In Egypt, the wrathful goddess Sekhmet was also understood as an aspect of the power of Ra. The Mesopotamian sun god, Utu, or Shamash, was also a judge in the underworld. Another Mesopotamian god, Nergal, was a warlike god of disease and death who also represented a harsh aspect of the sun. Apollo, an oracular deity who was eventually associated with the sun, was also seen as a destroyer and shared Nergal's association with disease in addition to healing. Helios himself was also sometimes referred to as a destroyer, as indicated by one of his epithets, Apollon. In fact, even Helios may have been connected or in some cases even identified with Hades. At Smyrna, Plouton was worshipped as Plouton-Helios. This may even have reflected the notion of a nocturnal Sun that shone in the realm of the dead, perhaps inherited from Egypt. In some parts of Greece, Helios was also invoked alongside a chthonic form of Zeus in oath-swearing ceremonies.

The real fun I'd like to get into with this concept comes from hongaku-inspired forms of medieval Buddhist theology and their influence on the Shinto pantheon. And in that sense our focus turns to none other than Amaterasu, the Japanese sun goddess who was also the divine patron of sovereignty. The medieval Amaterasu was to some extent equated with all deities at all levels - naturally, this meant even the demonic and chthonic deities. Thus Amaterasu was both a saving deity and a wrathful deity in the Buddhist context. Late medieval Shinto theology had even crowned her a "deity of the Dharma nature", a unique kind of deity with no original ground, and thus a transcendent power akin to that of Dainichi Nyorai (Vairocana Buddha). The Tenshō daijin kuketsu identified Amaterasu with Bonten (Brahma), Taishakuten (Indra), and Shoten, and then with Yama in the underworld because she records the dharmas of good and evil, and from there it asserts that we are dealing with the same deity in all cases. The same text also says that Kukai interpreted Amaterasu as the great deity of the five paths in the underworld, and therefore the primordial deity controlling birth and death. In some respects she was even seen as an araburu-no-kami just like Susano-o, both sharing a double ambivalence that is projected onto their opposition. In other cases, Amaterasu was identified with the Buddhist god Sanbo Kojin, the wild or demonic god of the three poisons who was interpreted as the honji or "original ground" of Amaterasu, and then by extension Amaterasu was identified with Mara, the demon king himself, in the same way.

All of this, of course, is an expression of the non-dualism of hongaku thought, in which the darkness of unenlightened passion and ignorance (thus the realm of the demons) is at once enlightenment and Buddha nature, and not only this it is both simultaneously the ground of enlightenment and Buddha nature and also, ultimately, indistinguishable from enlightenment and Buddha nature.

[fantasyfairytale049]