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ȱ ȱ ȱ ȱ ȱ ȱ LIBERȱAMICORUMȱ–ȱSPECULUMȱSIDERUM:ȱ NyTȱASTROPHOROSȱ ȱ ȱ STUDIAȱINȱHONOREMȱALICIÆȱMARAVELIAȱȱ AȱCOLLEGIS,ȱAMICIS,ȱDISCIPULISȱCONSCRIPTAȱȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ Archaeopress Open Access ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ

Papers Presented to Alicia Maravelia

Edited by Nadine Guilhou With the help of Antigoni Maniati

Archaeopress Open Access

Archaeopress Egyptology 17

ISBN 978 1 78491 522 3 ISBN 978 1 78491 523 0 (e-Pdf) © Archaeopress, The Hellenic Institute of Egyptology, the editors and the individual authors 2016

Front cover: Free synthesis based on an older postcard from the Rosicrucian Egyptian Museum (San José, California), elaborated by the Hellenic Institute of Egyptology © Hellenic Institute of Egyptology 2016

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Printed in England by Holywell Press, Oxford This book is available direct from Archaeopress or from our website www.archaeopress.com

TABLE OF CONTENTS

Blessing by His Eminence the Archbishop of Sinai Mgr DAMIANOS: ……………………………………………. VII

Table of Contents: …………………………………………………………………………………………………… . . IX Authors & Affiliations: …………………………………………………………………………………………..…… XI

Tabula Gratulatoria: ………………………………………………………………………………………………… . XIII Foreword by H.E. the Former Minister of Hellas Mr Andreas ZAÏMIS: …………………………………………. XV Introduction by the Principal Editor Dr Nadine GUILHOU: ……………………………………………………… XIX Introduction by the Assistant Editor Mrs Antigoni MANIATI: ………………………………………………….. XXIII

PART I: NŪT AND THE REALM OF STARS: ……………………………………………………………………………… 1 Nils BILLING: The Dialogue of Gēb and Nūt in Relation to the Royal Sarcophagus in the Pyramid of King Pepy I: ….. 3 Nadine GUILHOU: Le Soleil dans les Bras de Nūt dans les Tombes Thébaines: ………………………………………. 17 Mykola TARASENKO: The «Children of Nūt» and their Rebellion in Chapter 175A of the Book of the Dead: ………… 35 Bernard ARQUIER: L’Astérisme du Bélier dans l’Ancienne Égypte: ………………………………………………….. 49 Azza EZZAT: Staircases in Ancient Egyptian Pools: Iconographic Attestations and Ouranographic Connotations: … 59 Brigitte VALLÉE: Les Hypocéphales et la Déesse Céleste Nūt: ………………………………………………………….. 75 Kurt LOCHER: Gods Coming from the Left – Possible Astronomical Origins of Religious Processions: ……………… 93 Sabine STEMMLER–HARDING: Devil in Disguise – On the Stellar Mythology of cApophis and its Potential Con‐

nection to the Constellation @tp-Rdwy : ……………………………………………… 95 Frank GODDIO: Un Récit de la Création ressurgit des Profondeurs: ………………………………………………… 115 Anne–Sophie VON BOMHARD: The Genesis of the Stars in Ancient Egypt, according to the Naos of the Decades: … 123 Massimiliano FRANCI: Defining Time: ……………………………………………………………………………… 139 Gaëlle CHANTRAIN: Une Journée dans le Temps et l’Espace – Remarques Lexicales au Sujet de hrw et grH: ……… 151

Themis G. DALLAS: The Ancient Skyscape Over the Sanctuary of Egyptian Gods in Marathōn: ………………… . 153 Mona HAGGAG: The Tazza Farnese: An Alexandrian Vision of the Cosmos: ………………………………………. 167 Jean–Pierre LEVET: Les Constellations Anthropomorphes de l’Hémisphère Nord et l’Astrosophie chez Ptolémée: … 177

PART II: ANCIENT EGYPTIAN RELIGION, ART, HISTORY AND THEIR CELESTIAL UNDERTONES: ………………. 189 Jean–Pierre PÄTZNICK: La Déesse d’Éléphantine à l’Époque Thinite – Tabouisation Locale du Nom Divin: ……… 191 Tatjana A. SHERKOVA: Sacral Numbers in Ancient Egypt – Historical and Psychological Study: ………………… 199 Mohammed AZZAZY & Azza EZZAT: The Sycamore in Ancient Egypt – Textual, Iconographic & Archaeopaly‐

nological Thoughts: ……………………………………………………………… … 209

Ahmed MANSOUR: Notes on the Role of #tm(w)/#tmty-NTr in Turquoise Mining Expeditions: ………………… . . 221 Dina ᾽EL‐GABRY: A Fragmentary Dyad of Penwah and of his Wife Meryt – Cairo Museum JE 27955, CG 1003: … 229 Hamdy Ahmed ᾽EL‐SOROGY: The Flea Insect as a New Symbol for God Seth: ……………………………………. 239 Hedvig GYŐRY: On the History of Feline Amulets – A Preliminary Study of Cat Amulets: ………………………. 245 Detlev QUINTERN: The LionArchaeopress and the Mouse – Travelling Ethics Open: …………………………………………………… Access 267 Sophia TSOURINAKI: Between Dionysos and Christ – Cosmological Images on a Hellenistic Funerary Textile: …… 277

Ashraf–Alexandre SADEK: De la Spiritualité des Anciens Égyptiens à la Spiritualité Chrétienne: ………………. . 287 Youhanna N. YOUSSEF: The Date of Consecration of the Sanctuary of Patriarch Benjamin: ………………………. 297

Manto PAPAÏOANNOU: Psychostasia in Byzantine Art through the Iconography of Archangel Michael: ………… . 307

PART III: ANCIENT EGYPTIAN MATHEMATICS, MEDICINE, ARCHAEOANTHROPOLOGY AND EGYPTOMANIA: … 309 Irem ASLAN–SEYHAN: Considerations on the Study of Ancient Egyptian Mathematics in Modern Turkey: ……… 311 Stephanos GEROULANOS: An Introduction to Alexandrian Medicine & Surgery: …………………………………. 321 Constantinos TRIANTAPHYLLIDIS: The Genetic History of Hellas, Egypt and of the Near East and the DNA c Study of King Tut ankhamūn: …………………………………………………… … 329

Adam ŁUKASZEWICZ: One more Hand that rocked the Cradle of Egyptology – Count Jan Potocki: ………………. . 341 Mladen TOMORAD: Aegyptiaca and Various Forms of Egyptomania in Croatia: …………………………………… 349

Antigoni MANIATI: Brief CV & List of Publications of Prof. Dr Dr Alicia MARAVELIA: …………………………… 365 Evi BATRA: Epilogue – Dr Dr Alicia MARAVELIA & the Association of Greek Women Scientists: …………………. 373

[IX] © Archaeopress and the authors, 2016. Themis G. DALLAS: The Ancient Skyscape over the Sanctuary of Egyptian Gods in Marathōn

THE ANCIENT SKYSCAPE OVER THE SANCTUARY OF EGYPTIAN GODS IN MARATHŌN

Themis G. DALLAS

Department of History, Archaeology & Social Anthropology, University of Thessaly, Volos, Hellas

ABSTRACT

In the present paper we study the orientation of the sanctuary of Egyptian Gods in Marathōn and calculate that it be‐ longs to the Equinoctial Group in the classification of Egyptian temples. We also reproduce the ancient skyscape over the area and associate astronomical phenomena with the major feasts most probably celebrated in that temple. We conclude that Navigium Isidum and Inventio Osiridis may be associated with the acronychal rising and setting of Canopus (or the constellation of Argo Navis in general) and Lychnapsia with the Perseids meteor–shower. Connections of Pēlusia and Sera‐ pia to astronomical phenomena are more problematic, but we also examine such possibilities.

KEY WORDS: Marathōn, Sanctuary of Isis, Ptolemaic & Helleno–Roman Period, Ancient Astronomy, Canopus, Ancient Skyscapes, Ancient Egyptian & Hellenic Feasts.

I. INTRODUCTION.

I would like to dedicate this paper to my colleague and friend Dr Dr Alicia MARAVELIA, for her very important work on the ancient Egyptian astronomical elements in religious texts, as well as for actively spreading her love of Egypt to her audiences. I wish her all the best for her career and further achievements in both Egyptology and Archaeoastronomy.

On the southern end of the Marathōn plain, within a small marsh known to the locals as Brexiza (φ = 38°06’12” N, λ = 23°58’45’’ E), the archaeological hoe has unearthed a sanctuary dedicated to Egyptian gods. Although remains in the area were first noted in the 18th and 19th centuries, the excavations started in 1968 when the monuments were brought to light during the building of a 1 hotel. It is believed to be the Ἱερὸν τοῦ Κανώβου, founded around AD 160 by Hērodēs Attikos. The 2 sanctuary [its plan is reproduced in FIGURE 1] has a square shape, 50m long, featuring courtyards, corridors, marble staircases and a truncated stepped pyramid at its centre. Access is by four monu‐ mental entrances, oriented to the cardinal points. Every entrance is flanked by internal and exter‐ nal colossal statues, oneArchaeopress male and one female. The maleOpen statues Access represent the god Osiris, possibly in the face of Antinoos, favoured of the Emperor Hadrianus. The female statues represent the god‐ dess Isis as Isis–Dēmētra (holding corns) or Isis–Aphroditē (holding roses). There is also a staircase at the South side of the eastern gate; it may have given access to an observational platform or tow‐ er. To the East of the sanctuary a stoa has been found; it may have extended to the North, probably towards the harbour (still unidentified) that Hērodēs Attikos had also built in the area. To the SE of the sanctuary, a luxurious bath (βαλανεῖον) and a large pond have been excavated. In addition, two more structures can be traced on the South of the sanctuary; one in contact with the eastern part of the south wall,3 in parallel to the bath; one at the SW edge of the archaeological site.4

1 Μentioned by Philostratus, 554; see WRIGHT, 1922. 2 For a detailed description see DEKOULAKOU, 2011: 23‐46, as well as DEKOULAKOU, 1999‐2001: 113‐26; DEKOULAKOU, 2012: 13‐21. 3 FOTIADI, 2016: personal communication. 4 PETRAKOS, 2010: 23.

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FIGURE 1: Plan of the sanctuary of Egyptian gods in Marathōn. Drawing by Alexander Gounaris. 1. Central truncated pyramid; 2. Monumental entrances; 3. Tower with staircase; 4. Stoa entrance; 5. Altar; 6. Bath. Originally published in DEKOULAKOU, 2011.

Trade relations with EgyptArchaeopress had introduced the Hellenes Open to the EgyptianAccess religion. Sometime before 333/2 BC Egyptian traders were allowed to establish the sanctuary of Isis in Piraeus.5 Yet, there is no evidence of the cult of Isis spreading among the Athenian citizens for over a hundred years.6 However, an original creative activity during the Hellenistic Era, led to the formulation of a new religious identity for Isis. Standing out is her quality as power with universal functions and cosmic prerogatives and that of benefactor and saviour of all humanity and of the single individual.7 In this context, she was strongly connected with both Dēmētra and Aphroditē as fertility goddesses; Aphroditē also lent her epithet Pelaghia to Isis, and thus took over one of her most popular and last‐ ing functions: her role as a maritime goddess8 (Euploia and Pharia), who was the protector of sailors and seafaring.

5 See IG, II2, 337: «καθάπερ καὶ οἱ Αἰγύπτιοι τὸ τῆς Ἴσιδος ἱερὸν ἵδρυνται». 6 SIMMS, 1989: 216‐21. 7 SFAMENI–GASPARRO, 2007: 71. 8 BØGH, 2013: 228‐41.

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The most popular Isis festivals during the Roman Period9 were Ploiaphēsia/Navigium Isidum (5‐7

March) and Inventio Osiridis (28 October ‐ 3 November). Three more celebrations are known: Pēlusia (20 March), Serapia (25 April) and Lychnapsia (12 August). Navigium was celebrated to mark the opening of the sailing season after the winter storms were over.10 Maritime faring was not of major importance to Egypt before the Hellenistic era and the cereal trade.11 The festival was attested in the first century BC and lasted until Late Antiquity.12 According to the myth, Isis invented the sail when she had to cross the sea in search of her son Harpokratēs. In the festival,13 the people dedi‐ cated a ship to Isis, laden with offerings in order to ensure the aid of the goddess in granting fair weather for sailing and lucrative commerce; moreover, after the arrival of the procession at Isis’ sanctuary, initiation rites were taking place.14 Inventio staged the mythical events of the loss of the god Osiris,15 the devotees pretending to look for the remains of his body torn limb from limb and —once finally found it— rejoicing as sorrow fades away during the culminating celebration of the Hilaria. Most part of the ceremony was probably held within the walls of the sanctuaries and was not open to the public; only the terminal part, with the proclamation of the rediscovery of Osiris, was open resulting in extramural rituals.16 Lychnapsia was introduced to Rome during the mid–first century AD. Its 12 August date could correspond to the Egyptian celebration of Marriage of the Ni‐ le,17 but at that period mid–August would correspond to the epagomenal days of the Egyptian calendar, connecting the feast with the birthday of Isis.18 Pēlusia was also introduced during the sa‐ me period. This festival most likely was in honour of Harpokratēs, the child of Isis, who is depicted holding a cornucopia and emerging from the mud.19 Participants were sprinkled with water in or‐ der to obtain rebirth and immunity from offenses to the gods. Serapia appears in menologia rustica dating to the first half of the first century AD as a rite of Serapis along with Isis Pharia. Serapis was 20 sometimes identified with the underworld ruler Ploutōn, and Anubis with Cerberus. A «dog–hea‐ ded one» may be a priest wearing a mask of Anubis; he was to receive gifts from people along the processional route (ξένια κυνώπου), perhaps to obtain reciprocal hospitality in the afterlife.21

II. THE ANCIENT LANDSCAPE.

Nowadays it is easy to reconstruct the ancient skyscape thanks to our computing technology, but the reconstruction of the ancient landscape is more problematic. Currently, the altar of the sanctua‐ ry in Marathōn is right next to the sandy beach. However, this was not true, even a few decades ago. Geologists have argued that the natural environment of the area has five distinct phases.22 Origi‐ nally it formed a shallow sea–gulf that reached as far as 1 km inland; then around 1500 BC it was isolated by a sandy barrierArchaeopress to become a lagoon. Later, Open the area graduallyAccess silted up. By the time of the battle of Marathōn (490 BC) there were large marshes to the South (where the sanctuary lies)

9 SALZMAN, 1990: 170. 10 However, the feast of Pēlusia may mark the opening of the sailing season in Egypt; see LATTE, 1960: 363. 11 LATTE, 1960: 363. 12 SMITH, 1977: 201‐31. 13 Described in Apuleius’ Metamorphoses, XI; see ADLINGTON & GASELLE, 1915. 14 FRANGOULIDIS, 2008: 224. 15 Described in Plutarch’s De Iside et Osiride, 39; see BABBIT, 1936. 16 BRICAULT, 2014: 340. 17 Described in Herodotus’ Historiæ II: 62, see GODLEY, 1937. 18 SALEM, 1937. 19 BONNER, 1946: 51‐59; cf. also MORENZ & SCHUBERT, 1954. 20 MANOLARAKI, 2013: 200. 21 FRANKFURTER, 1998: 57; WORMALD, 1929: 239‐42. 22 MARGONI et al., 2002: 159‐65.

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© Archaeopress and the authors, 2016. Nadine GUILHOU (ED.): Liber Amicorum – Speculum Siderum: Nūt Astrophoros. Papers presented to Alicia MARAVELIA and —mainly— to the North, while the alluvial sediments created fertile land in the middle. The shoreline remained pretty stable from that era until the construction of the Marathōn Dam in 1931; afterwards the sea started eroding the shoreline at an increasing rate. Thankfully, we have histori‐ cal evidence on the extent of the shoreline. First of all, the archaeological site of Plasi (located ap‐ proximately 2.5 km North of Brexiza and less than 300 m from the current shoreline) was continu‐ ously occupied from 3500 BC to AD 300.23 Second, we can compare the current situation with aeri‐ al photographs of the Hellenic Army from 1945, topographic plans of 1880s and sketches from 1792. At the mouth of river Oinoi,24 the erosion is maximum, the rate of shoreline retreat currently being at 2 m per annum, for an estimated total of 100 m in the last 120 years. The lowest zones of Brexiza did not face such very drastic changes, but a retreat of 100 m since the Roman Period is still plausible.25

FIGURE 2: Table of the astronomical orientations of the Egyptian temples, after BELMONTE & SHALTOUT, 2009.

GROUP DECLINATION ALIGNMENT

I ‐1° Equinoctial

II ‐24° Winter Solstice

III ±11¼° Seasonal

IV ‐17¾° Sirius

V ‐53¾° Canopus

VI ±60° Cardinal

VII ±49° Quasi–Cardinal

We believe that at the time of Hērodēs Attikos the march of Brexiza gave an appearance like that of the Nile delta; the sanctuary was built on an island, surrounded by natural or artificial26 canals that connected to the sea. In the maps of Ernst Curtius and Johann Kaupert,27 the area of the sanctuary is named Nēsi (= island) within the «Brexiza small marsh», and the authors mark in red the phrase «building blocks and column fragments». This is a similar picture as described by Louis François Sébastien Fauvel28 in 1792 and Nicholas Biddle29 in 1806. Assuming that the most eastern finds de‐ scribed on these maps correspond to the stoa at the East of the temple, it seems that the island ex‐ tended further Eastwards for about 30 m, and the seashore was at least 90 m away. There is also evidence of submerged architectural remains.30 Thus, at the East of the site, between the sanctuary and the sea, there would have been an area suitable for gathering of large crowds during the cele‐ brations. This was necessary,Archaeopress as the public was generally Open not Accessallowed inside the Egyptian tem‐ ples.31 The existence of a tower or/and a terrace next to the eastern gate of the sanctuary also points

23 MASTROKOSTAS, 1970. However, we cannot exclude the possibility that this area was at times a small island, just like the area of the sanctuary was from Hellenistic times until the 19th century. 24 Note that Fauvel’s map shows the river draining much further to the NE, meaning that the course of the river has shifted in historical times (PRITCHETT, 1960: 157). 25 For details see SENI et al., 2004: 1‐8, and references therein. 26 Local fishermen stated in the 1920s that there was an ancient draining trench that extended from the marshes well into the sea bed, but it had been already backfilled by that time; see SOTIRIADIS, 1932: 36. 27 These maps were originally published in 1889, and recently reproduced in KORRES, 2009: map XIX. They have been digi‐ tized by the University of Heidelberg and are available online: http://digi.ub.uni‐heidelberg.de/diglit/curtius 895a/023. 28 For Fauvel’s journey to Marathōn see LEGRAND, 1897. The sketch of the area (FAUVEL, 1792) is reproduced in DEKOULA‐ KOU, 2001; superimposed with a plan of the archaeological site. 29 See BATES, 1917: 182. 30 FOTIADI, 2016: private communication. 31 MEEKS & FAVARD–MEEKS, 1993: 8.

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© Archaeopress and the authors, 2016. Themis G. DALLAS: The Ancient Skyscape over the Sanctuary of Egyptian Gods in Marathōn to the need of visibility towards that area, both from the priests above, as well as —in the opposite direction— from the crowds below.

The line of sight towards the sea is very clear, ranging from the long peninsula of Kynosoura (whose shoreline has not changed at all) to the North to the small peninsula between the modern villages of Zoumberi and Aghios Andreas to the South. This means a clear view of the open sea from bet‐ ween the azimuths 75° to 155°. The island of Akio is located at an azimuth of 95°‐98°, and the Sun rose from its direction during 3‐9 March and 5‐12 October. It would be interesting if a survey was conducted to see whether the island was utilized during the sacred ship ceremonies in the sanctuary.

IΙI. THE ANCIENT SKYSCAPE.

The orientation of ancient Egyptian temples that were built on Egyptian ground has been studied in detail.32 It is now clear that the temples are both landscape oriented, with their majority having an entrance perpendicular to the flow of river Nile, and astronomically oriented; often temples ful‐ fill more than one astronomical alignment. The astronomical orientation falls in distinct categories, listed in FIGURE 2. In the present case, we surveyed the monument using D–GPS for maximum accu‐ racy and found the azimuths of all the temple entrances as seen from the top of the central pyra‐ mid. The horizon height for each axis was calculated in Google Earth Pro software.33 The results for the present era are presented in FIGURE 3. The accuracy against the cardinal points is very good, and the East–West axis is a perfect straight line. Thus the sanctuary of the Egyptian gods in Mara‐ thōn is within the Equinoctial Group in the classification. However, the South gate is about a deg‐ ree off, accommodating an orientation towards the setting of Canopus, and therefore the sanctuary also belongs to Group V. The historical and geological data (see section II) show that the sanctuary is also landscape oriented, maybe perpendicular to the shoreline, or —at least— recalling in appea‐ rance a site within the Nile Delta, or probably the Island of Philæ,34 where the renowned temple of Isis (that belongs to group V) was built during the Ptolemaic Era.

FIGURE 3: Table of the orientation of the sanctuary of the Egyptian gods in Marathōn.

DEVIATION HORIZON DECLINATION GATE AZIMUTH DECLINATION FROM CARDINAL HEIGHT WITH DIFFRACTION N 0° 25’ 40’’ 25.7’ to E 2.6° +54.5° +54.2°

E 89° 47’ 48’’ 12.2’ to N 1.2° +0.9° +0.7° S 179° 05’Archaeopress 37’’ 54.4’ to E 1.3° Open −50.6° Access −50.9° W 269° 47’ 48’’ 12.2’ to S 9.8° +5.8° +5.7°

We used Andrew Smith’s Horizon computer program35 to create the horizon of the site from SRTM 90 m digital elevation data.36 This image was enhanced using background texture fills from Google Earth, panoramic photographs of the site taken by the author and also the sketches for a proposed restoration of the monumental entrances by Alexander Gounaris.37 The resulting picture was im‐ ported as a background image to Stellarium planetarium software with the Observability Analysis

32 See BELMONTE et al, 2009, and references therein. 33 We used version 7.1.5, for which see the following URL: http://earth.google.com/. 34 Described in Diodorus’ Biblioteca Historica I: 22; see OLDFATHER, 1933. 35 We used version 0.11b, for which see the following URL: http://www.agksmith.net/horizon/. 36 JARVIS et al., 2008. 37 GOUNARIS, 2004; DEKOULAKOU, 2011. The proposed restoration is for the West entrance, but we used it for all four en‐ trances, as they are similar but not identical.

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© Archaeopress and the authors, 2016. Nadine GUILHOU (ED.): Liber Amicorum – Speculum Siderum: Nūt Astrophoros. Papers presented to Alicia MARAVELIA plug–in,38 where the simulations of the ancient sky were performed for AD 162. Do note, that the perimetre allowed no view of the natural horizon from within the sanctuary, except through the monumental gates. Our simulations show that there are only a few stars of magnitude brighter than 3 that can be seen through the gates of the sanctuary. The sky is not visible through the West gate. To the North no star is visible in the narrow view of the horizon, although the top of the gate shaves–off η–UMa from the constellation. The southern gate allows views of α–Car, ι–Car, α–Phe, β–Cen and β–Ara. The East gate allows views of α–Vir, γ–Ori, β–Lib, δ–Oph and δ–Peg.

All dates in the present paper are according to the Julian calendar. One day must be added to con‐ vert them to the Proleptic Gregorian calendar. Also, for the rising and setting of stars we are taking into account both the atmospheric refraction and extinction.

FIGURE 4: Comparison of the position of sunrise between 17 and 29 March AD 162. The true Equinox and the feast of Pēlusia occured on 20 March; the Sun raised for the first time in the sign of Aries on 23 March. The black line shows the axis of the sanctuary. Restoration of the monumental gate and statues proposed by Alexander Gounaris, reproduced from DEKOULAKOU, 2011.

IV. WHICH EQUINOX?

First of all, we examined when the sunrise occurs along the axis of this monument. The Sun rises within the East sanctuaryArchaeopress gate in the period 17‐29 March. Open It actually Access rises on the axis of the monu‐ ment on 23 March. According to Stellarium simulations, the Equinox (when the Sun has a declina‐ tion of 0°) sunrise actually occurred on 20 March. According to Ceasar’s and Augustus’ calendars, the Equinox (possibly calculated as the mid–Solstice day) was fixed on 25 March.39 When Ovidius40 speaks about 23 March, he says: nunc potes ad solem sublato dicere voltu «hic here Phrixeæ vellera pressit ovis»; this means that it was known when the Sun entered Aries (its right ascension is 0 h in mo‐ dern astronomical parlance; the true value for AD 162 was 22 March). He also says than on 26 March daytime is equal to nighttime. Conclusively, the sanctuary of Egyptian gods in Marathōn is oriented astronomically to the first day in Aries, according to Roman tradition,41 and not to the true Equinox, or the Equinox assumed in the Roman calendar [FIGURE 4].

38 We used version 0.14.2, for which see the following URL: http://stellarium.org/. 39 For a detailed discussion see GONZALEZ–GARCIA & BELMONTE, 2006: 95‐105. 40 In Ovids’ Fasti III: 849‐52 and III: 877‐78; see FRAZER & GOOLD, 1989. 41 The Codex–Calendar of 354 states 17 March as the day on which the Sun enters the sign of Aries, therefore the accuracy in the knowledge of the Equinox of the Roman Era may not be very high.

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But, the view of the horizon through the gate is actually narrower. The stoa to the East has two more entrances and they are not exactly in line with the axis, but slightly to the North. The two columns in those gates would actually narrow the field of view to under 2°. The Sun would rise between the two columns only in the period 22‐26 March. Our calculations show that if the stoa entrance was on axis with the eastern monumental gate, the Sun would rise between the columns two days earlier, which is 20‐24 March. The feast of Pēlusia, celebrated on 20 March, may be associa‐ ted with the Equinox; however, an alternative proposition is available in section VI, infra.

FIGURE 5: View of the SW sky, just after sunset on 5 March AD 162, during the feast of Navigium. We observe Sirius right on the Meridian, while Canopus enters the southern gate of the sanctuary and sets soon after. Pollux and Castor are at the Zenith. The constellation of Argo Navis rises impressively towards the sky, signaling the beginning of the sailing season. A similar image can be seen before sunrise at the end of September.

V. CANOPUS AS AN INDICATOR OF SEASONS.

Canopus (α–Car) is an F0 Ib spectral type star with an apparent magnitude of − 0.72; thus, it is yel‐ 42 lowish–white in colour and the second brightest in the night sky. According to the Hellenic myth, this star, at the helm of the now obsolete constellation of Argo Navis, is named after the pilot of Me‐ nelaus’ ship on his return from Troy, who died in Egypt.43 A monument was erected in his honour at the mouth of the Nile;Archaeopress the town of Κάνωπος or ΚάνωβοςOpen developed Access in the area.44 It is clear that Canopus has a connection to the Egyptian cult, but we are not aware of the details, although we know that it is mentioned in the funerary texts of the Egyptians.45 The star is related to Serapis/ Osiris as a god of the underworld. Ploutarchos identified Argo Navis with the Boat of Osiris.46 Un‐ der the Ptolemies its acronychal rising (13 February in Alexandria, during their reign) marked the date of the festival in honour of the Dynasty, which was held every four years, from 262 to 145 BC.47 That Canopus is not visible at higher latitudes was of course well known at that time:48 nus‐

42 MAVROMMATIS, 2013: 137. 43 Narrated in Skylax’s Periplus, 106; see MÜLLER, 1855. 44 Described in Strabōn’s Geography, 17.1.17; see JONES, 1932. 45 MARAVELIA, 2006: 290, n. 333. For more references on stars, see MARAVELIA, 2009: 83‐100; MARAVELIA, 2007, 1243‐50. 46 Narrated in Plutarch’s De Iside et Osiride: 22; see BABBIT, 1936. 47 HAZZARD, 2000: 36.

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© Archaeopress and the authors, 2016. Nadine GUILHOU (ED.): Liber Amicorum – Speculum Siderum: Nūt Astrophoros. Papers presented to Alicia MARAVELIA quam invenies fulgere Canopum, donec Niliacus per pontum veneris undas. However, it was still visible from Brexiza during the second century AD. Its brightness was not apparent as it was so close to the horizon, but it is actually only second to Sirius in magnitude; Canopus «pours his light in a glance of fire».49 The beauty of Canopus is preserved in its Arabic name of ᾽Al‐Suhail ᾽al‐Yamani‐ 50 yah and its importance is signified by the orientation of the southeastern wall of the Ka᾽aba in Mec‐ 51 ca to the rising point of Canopus. In the current Bedouin traditions it plays a role in the indication of seasons: «When Canopus rises, the end of the night is cold» or «when Sirius hangs over Canopus like a bucket–rope at the very beginning of evening, this is the last of Winter and the first of Spring».

FIGURE 6: In the night of 1 November AD 162, Canopus is at culmination with Sirius above it. This is the «plump line» that points to the South for the navigators/sailors of the Mediterranean. In this case Osiris is indeed behind %AH.

The connection of Navigium and Inventio to the seasonal change [FIGURE 5] is easy to perceive, even if the actual days of rising and setting of Canopus are different.52 The only astronomical connection can be made between Inventio and the acronychal setting of Canopus;53 for 200 BC, it occurred in Alexandria on 26 October, in Dendarah on 30 October, in Philæ on 10 November. The acronychal ri‐ sing of Canopus is too early for Navigium. However, if we imagine the whole constellation of Argo Navis rising at sunset for Navigium and setting at sunrise for Inventio, we have a powerful simile for the start and end of the sailing season, respectively. The star δ–Vel, marking the base of the sail mast, is a possible fit forArchaeopress the occasion; for 200 BC, its Open acronychal Accessrising occurred in Alexandria on 3 March, in Dendarah on 26 February and in Philæ on 20 February. This disagreement between the feast dates and the simulations for the temples of Dendarah and Philæ manifest that if astronomi‐ cal connections of the Roman Isis cult can be found, these should be traced to the Hellenistic Ale‐ xandria, where that particular cult was created.

48 Attributed to Manilius in CORBINIANUS, 1730: 208. However, the phrase in Manilius has no mention of Egypt; see GOULD, 1977, where the translation names Rhodos, the island of Hipparchos. 49 An Egyptian seer of Amūn praising his god and his king during the reign of Tuthmosis III; see BRUGSCH, 1879, I: 371. 50 Compare with the transcription Σοαὶλ Ἰαμανῆ in Tabularum Astronomicarum Persicaum of Giogii Medici Chrisococcæ, reproduced in BOULLIAU, 1645, Tabulæ Philolaicæ: 225. Sirius is also listed, as Σιαὴρ Ἰαμανῆ. 51 BAILEY, 1974: 580‐96. 52 A similar problem of timing of Delphic mysteries through the constellation of Delphinus and the association of the myth and the skyscape is examined in detail in SALT & BOUTSIKAS, 2005. 53 For the orientation of the Isis temples at Dendarah and Philæ, see SHALTOUT & BELMONTE, 2005.

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The impression that Canopus is hanging under Sirius in the sky, like a plumb–line, is also comme‐ morated in other names, such as the Arabic Wazn and Hadar and the Latin Ponderosus and Terre‐ stris.54 Canopus was the weight at the end of the plumb–line, as befitted its important position as a 55 pointer to the South for any sailor in the Mediterranean [FIGURE 6].

VI. HARPOKRATĒS AND SERAPIS.

The feast of Pēlusia may not mark the Equinox but the acronychal rising and setting of Spica, which actually occurred on 19 March during the first and second century AD. Spica (α–Vir) is a B III spec‐ tral type variable star with a maximum apparent magnitude of + 0.94, thus bright white in colour and the fifteenth brightest in the sky.56 It is more difficult to be located in the twilight, but Spica would be visible from the central pyramid on its rise in the afternoon of the feast in the rightmost of the eastern monumental gate and it would not be obscured from the columns of the stoa. Spica in the Hellenic and Roman tradition represents an ear of wheat in Virgo’s hand; thus provenes its Hellenic name of Στάχυς. In Egypt is named Beautiful Child, and is included both in the decan lists and the Dendarah zodiac. Its appearance in Dendarah both as a wheat–corn and as a young child may be a reference to both traditions.57 It could allure to the connection of Harpokratēs to Isis–Dē‐ mētra, whose statue may have been standing at the eastern gate, to the right of the rising star [FI‐ GURE 7]. If this connection is to be traced back to Alexandria, as in the case of Canopus and Argo Na‐ vis, the dates of acronychal rising and setting of Spica were 16 and 17 March respectively, therefore the association is maintained.

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FIGURE 7: The date 20 March AD 162 marks both the acronychal rising and setting of Spica. This is the view of Spica rising after the sunset on that date; it would actually appear just inside the eastern monumental gate of the sanctuary.

Capella (α–Aur) is a G8 III spectral type star with an apparent magnitude of + 0.08; thus yellowish in colour and the fifth brightest of the night sky.58 According to the Hellenic myth, this star repre‐

54 ALLEN, 1899: 68. 55 DE SANTILLANA & VON DECHEND, 1969: 73. The authors also attempt a connection between the myths of Egypt and those of Mesopotamia. 56 MAVROMMATIS, 2013: 714. 57 LULL & BELMONTE, 2009: 162, Tab. 6.1; 187. 58 MAVROMMATIS, 2013: 138.

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© Archaeopress and the authors, 2016. Nadine GUILHOU (ED.): Liber Amicorum – Speculum Siderum: Nūt Astrophoros. Papers presented to Alicia MARAVELIA sents the goat Amaltheia that suckled Zeus.59 It was this goat’s horn which, after accidentally being broken off by Zeus, was transformed into the «horn of plenty». Two nearby stars, η–Aur and ζ– Aur, represent two little goats, her kids. Capella is closer to the North Celestial Pole than any other first magnitude star. The early Arabs called it ᾽Al‐Rākib, the driver; for lying far to the North, it was prominent in the night sky before other stars became visible, and so apparently watching over them.60 It is present on the Dendarah zodiac; it is also one of the decans used for timekeeping and it was identified with the star of fire (sbA n sar).61 It is interesting that Harpokratēs, the son of Isis and Osiris/Serapis, is pictured holding a cornucopia, signifying fertility and wealth.

FIGURE 8: View of the NE sky on 25 April AD 162, marking the heliacal rising of Capella.

At the location and era of the sanctuary of Marathōn the feast of Serapia would coincide with the heliacal rising of Capella, adding an astral symbolism of wealth [FIGURE 8]. However, in the cosmo‐ politan Alexandria of 200 BC the heliacal rising of Capella would be on April 30. We tried to con‐ nect other stars with the feast, and found possible alternatives in the heliacal setting of Aldebaran (α–Tau) that occurred in Hellenistic Alexandria on 20 April, connecting Apis with the constellation of Taurus, or Rigel (β–Ori) and the Orion Belt (δ–, ε–, ζ–Ori) —which have been tentatively identi‐ fied with the «Star of %AH»62— that occurred on 20, 27, 28, 29 April respectively. The symbolism of Osiris/Apis as Orion/Taurus chasing after the Sun cannot be missed [FIGURE 9]. Archaeopress Open Access

VII. THE TEARS OF SAINT LAWRENCE.

Overall, late July to mid–August is very rich in meteors. The Perseids–shower is a constant feature of the night sky for more than 2000 years, its older recording dating from AD 36.63 Nowadays, we know that this meteor shower is caused when Earth crosses the orbit of the comet 109P/Swift– Tuttle.64 It is visible from mid–July each year, with the peak in activity currently between 11‐12 August, and a radiant in the constellation of Perseus. During the peak the rate of meteors reaches 60 or more per hour, leaving white–yellow traces of 2‐3m; the highest visible rate is observed

59 Described in Aratus’s Phænomena, 156‐66; see MAIR & MAIR, 1932. 60 ALLEN, 1889: 87. 61 MARAVELIA, 2006: 450, Tab. 4, # 26; MARAVELIA, 2018: forthcoming. 62 MARAVELIA, 2006: 449, Tab. 4, # 1. 63 IMOTO & HASEGAWA, 1958; YANG et al., 2015. 64 MAVROMMATIS, 2013: 572.

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© Archaeopress and the authors, 2016. Themis G. DALLAS: The Ancient Skyscape over the Sanctuary of Egyptian Gods in Marathōn during the pre–dawn hours. The regression of the nodal points of the Perseids is very low,65 mean‐ ing that its timing does not change significantly through the years. We also have a historical record of this: the meteor–shower survived in the folklore as «the tears of Saint Lawrence»66 who marty‐ red in Rome on 10 August 258 during the persecution by Emperor Valerianus.

FIGURE 9: On the evening of 25 April AD 162, Taurus and Orion follow the Sun below the horizon. This phenomenon would not be visible from the sanctuary, but it was visible in the southern latitudes of (Hellenistic) Egypt.

The connection of the Perseids to the feast of Lychnapsia gives a powerful analogy. The faithful light their ceremonial lamps for Isis and Serapis,67 while the sky offers its own magnificent light show to honour the gods [FIGURE 10]. The followers can be reassured that they become a part of the cosmos, virtually united to their (celestial and earthly) gods.

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FIGURE 10: View of the SW sky, during the night of 12 August AD 162, before the morning of Lychnapsia. The Perseids are at —or close to— their peak. Notice that lesser meteor–streams are also active during the same period. The Galaxy (perhaps another hypostasis of Nūt?)68 stretches impressively across the southern sky.

65 AHN, 2015: 84. 66 SAUVAL, 1997: 21‐33. 67 For the numerous oversized ritual lamps found in the sanctuary and bearing the busts of both Serapis and Isis, see FOTIADI, 2011: 65‐77. 68 MARAVELIA, 2003: 66‐70; MARAVELIA, 2006: 382‐92.

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VIII. CONCLUSION.

The orientation of the sanctuary of Egyptian gods in Marathōn is towards the Equinoctial Sun, but the other orientations found (the setting of Canopus and the rise of Spica) may be accidental, as the declinations of these stars were in geometrical relation to the vernal Equinox sunrise. The sanctua‐ ry itself is not build with the accuracy of the famous Egyptian temples and pyramids; it is not exac‐ tly square, the gates are close but not exactly the same in size, & c. In addition, the Equinox may not have been known very accurately in the second century AD. Probably the building was not ori‐ ented with the utmost care.

However, we can still decipher how ancient astral symbolisms were possibly carried over in the ceremonies for Isis during the Roman Era, as the festivities seem to be connected with astrono‐ mical phenomena. Some connections are not entirely clear. Pēlusia and Serapia may be connected to Harpokratēs and the desire of fertility and wealth, with Spica (the ear of wheat) and Capella (the cornucopia) as their respective astral markers. But Pēlusia could also be associated with the vernal Equinox and Serapia with the heliacal setting of Taurus and Orion. However, we believe that we have strong evidence of Navigium Isidum and Inventio Osiridis associations with the acronychal ri‐ sing and setting of the constellation Argo Navis, and the use of Canopus as an indicator of seasons; as well as for the link of Lychnapsia with the Perseids meteor–shower.

ACKNOWLEDGMENTS

The author would like to thank the Ephorate of Antiquities of East Attika and Dr Iphigeneia DEKOULAKOU for giving him permission to study the archaeological site; the topographers Mr Chrysostomos APOSTOLOU and Mrs Ariadni ANASTASIOU for surveying the sanctuary; last but not least Mrs Pelly FOTIADI for her helpful comments and suggestions.

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