King Osiris and Lord Sarapis
Abstract
Osiris and Sarapis find their common origin in the funeral field. The articulation between the two gods has been demonstrated through another osirian form, Osiris-Apis. However, the two gods are not separated from each other following the cultural context of evocation. According to the bilingual funeral documentation of Greco-Roman Egypt, they appear jointly: Osiris can be pictured and listed, Sarapis only called. From these specific sources, it is possible to understand the link between Osiris and Sarapis, in particular through their divine sovereignty. This royal function is particularly linked with the osirian rites of Khoiak, the celebration of the divine burial of Osiris, and the renewal of his sovereign power over the world. Nevertheless, if “King Osiris” and “Lord Sarapis” are jointly present and can reach each other through some common ways, the relationships established between them in Coptos, Abydos and Terenouthis, appear as factors of separation. The living and the dead wished to reach the eternity, following Osiris’ example, or requested the divine justice; but using Egyptian or Greek vocabulary, they could not unite them. Osiris and Sarapis are jointly present, but always separated, because their cultural expressions reveal two dynamics opposed.
© 2017 by Walter de Gruyter Berlin/Boston
Artikel in diesem Heft
- Titelei
- Contents
- I. Sacra Privata: Domestic Religion in Greco-Roman Antiquity and Early Christianity
- Domestic Religion in Greco-Roman Antiquity and Early Christianity
- The Spaces of Domestic Religion in Late Antique Egypt
- Location of Domestic Rituals in the Roman Empire: An Interprovincial Comparison
- The roles of Isis in Roman domestic cults: A study of the “Isis-Fortuna” bronze statuettes from the Vesuvian area 37
- Household and Family in Diaspora Judaism
- Re-envisioning Ekklēsia Space: Evidence of the Flexible Use of Household Space for Religious Instruction and Practice in the Pastoral Epistles
- A Missing Sacrament? Foot-washing, Gender, and Space in Early Christianity
- Domestic religion, family life and the apocryphal Acts of the Apostles
- “When the Saints Go Marching in”. Gregory of Tours and his domestic Oratory
- Sacra Privata, Family Duties, and the Dead: Insights from the Fathers and Cultural Anthropology
- The Cult in the Cell
- Shedding Light on Early Christian Domestic Cult: Characteristics and New Perspectives in the Context of Archaeological Findings
- II. Savior Gods in the Mediterranean World
- Theoi Soteres
- ‘Salvation’ (Soteria) and Ancient Mystery Cults
- III. Varia
- King Osiris and Lord Sarapis
- Morality, Emotions and Reason: New Perspectives in the Study of Roman Magic
Artikel in diesem Heft
- Titelei
- Contents
- I. Sacra Privata: Domestic Religion in Greco-Roman Antiquity and Early Christianity
- Domestic Religion in Greco-Roman Antiquity and Early Christianity
- The Spaces of Domestic Religion in Late Antique Egypt
- Location of Domestic Rituals in the Roman Empire: An Interprovincial Comparison
- The roles of Isis in Roman domestic cults: A study of the “Isis-Fortuna” bronze statuettes from the Vesuvian area 37
- Household and Family in Diaspora Judaism
- Re-envisioning Ekklēsia Space: Evidence of the Flexible Use of Household Space for Religious Instruction and Practice in the Pastoral Epistles
- A Missing Sacrament? Foot-washing, Gender, and Space in Early Christianity
- Domestic religion, family life and the apocryphal Acts of the Apostles
- “When the Saints Go Marching in”. Gregory of Tours and his domestic Oratory
- Sacra Privata, Family Duties, and the Dead: Insights from the Fathers and Cultural Anthropology
- The Cult in the Cell
- Shedding Light on Early Christian Domestic Cult: Characteristics and New Perspectives in the Context of Archaeological Findings
- II. Savior Gods in the Mediterranean World
- Theoi Soteres
- ‘Salvation’ (Soteria) and Ancient Mystery Cults
- III. Varia
- King Osiris and Lord Sarapis
- Morality, Emotions and Reason: New Perspectives in the Study of Roman Magic
