Το ιερό των Αιγυπτίων θεών και η λατρεία τους στους Φιλίππους μέσα από το επιγραφικό υλικό : πρώτες παρατηρήσεις

Part of : Το Αρχαιολογικό Έργο στη Μακεδονία και στη Θράκη ; Vol.16, No.1, 2002, pages 83-94

Issue:
Pages:
83-94
Parallel Title:
The sanctuary of the egyptian Gods and their cult at Philippi through the epigraphical material : initial comments
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Abstract:
The sanctuary of the Egyptian gods (Fig. 1) at Philippi is located between Basilica A and the acropolis with the rock paintings and is one of the least documented sanctuaries in the city. It is not certain whether the cult of these gods was introduced in the 3rd century BC, as it was in Thessaloniki. The epigraphical material reveals that it is documented only from the 2nd century AD. Most of the inscriptions were found in or near the sanctuary itself, while others were scattered about the city and the wider area outside the walls.Of all the epigraphical monuments (votive stelai, altars, and statue bases), it is significant that only one mentions a wealthy woman named Preiska Phonteia (Fig. 2). The individuals mentioned in all the rest are men, holders of a variety of hieratic- al (e.g. priest, sacerdos) and political offices (e.g. gymnasiarches, agonothetes, eirenarches), and therefore members of Philippi’s upper social classes. This is supported by the quality of the material (marble), the size of the monuments, and their detailed, meticulous treatment.In half of the inscriptions, Isis alone is mentioned, while in the rest reference is also made to Serapis, Harpocrates, and Horus, as also to the imperial house and the colony of Philippi (Figs. 2-7). The Great Asclepieia, games mentioned in the votive stela of Quintus Flavius Hermadion (Fig. 7), were probably connected with the cult of the Egyptian gods, for the latter were numbered among the gods with healing powers. The reference to an arch-priest alludes by analogy to the correlation between the cult of the Emperor and Isis and Serapis. The presence of threskeutai or cultores, depending on the language, indicates the existence of thiasoi, possibly modelled on the Dionysiac thiasoi, which we know also existed at Philippi. The offering of edrana by one Modius Euhemerus (Fig. 5, left) is an important detail for accepting the existence of these thiasoi.Also noteworthy is the use of the epithets of Isis. In 2 of the inscriptions (Fig. 5, left) she is referred to as Isis Regina, an epithet known hitherto from central and northern Italy and in only one case from Dacia (as Dea Regina). It is unknown in Macedonia and the rest of Greece. This suggests that the epithet was imported from Italy, though there is no firm evidence that the people mentioned in the inscriptions were of Italian origin.To sum up, one must emphasise the importance and the special character of religious worship in the community of Philippi, despite the doubts which have occasionally been expressed with regard to its social range, without, however, excluding the members of the lower social classes from taking part in the rituals in the sanctuary, if one bears in mind the existence of the thiasoi.
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Keywords:
θρησκευτικά κτήρια, αιγυπτιακή θρησκεία, Φίλιπποι, συνέδρια
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