SERAPIS, a God of the Egyptians. His Name is not to be found in the Text of Scripture; but we can hardly be excused from bringing it in here, because it has been pretended, that the Egyptians adored the Patriarch Joseph under the Name of Serapis. This Opinion is found in some antient Authors, as Julius Firmicus and Jul. Firm. de Errore prophan. Religion. Rufin. hist. l. 2. c. 23.Rufinus, and has been embraced by some learned Moderns, as Vossius, Onzelius, Spencer, and some others. They found their Opinion upon several seeming Coincidences, between Joseph and Serapis. ‘Tis said that Serapis had merited divine Honours in Egypt, for having deliver’d the Country from a grievous Famine; he is painted with a Basket, and Ears of Corn upon his Head.
They pretend that Serapis is the same as Apis, and that there is no more Difference between them, than between an Ox alive, and an Ox dead and put into a Coffin. While the Bull Apis was alive, he was worshipp’d by the Name of Apis; but he was no sooner dead, than they gave him the Name of Serapis, which is as much as to say in Greek, Apis en soro, Apis in his Coffin, or Soros Apidos, the Coffin of Apis1. Serapis was also confounded with Pluto, with Jupiter, with Osiris, with the Sun, with Esculapius. Besides, they gave him an Hebrew Etymology, which is still more conformable to the Character of Joseph. Sar,2 in Hebrew, signifies a Prince; Apis, the Bull Apis; or Sar-abir, the powerful Prince. And as between Joseph and Apis or Osiris, there are still found other Strokes of Resemblance, they are persuaded, that the Egyptians intended to honour Joseph under the Names of these Deities.
But to all this a Reason is oppos’d, which subverts this whole Hypothesis. The Historians teach us, that Serapis is but an upstart Deity in Egypt. Tacitus3 relates the History of his Translation from Sinope, a City of Pontus, to Alexandria, by the Care of Ptolemy, the first King of Egypt. Origen, Origen. l. 1. contra Cels. p. 257.speaking of this God, says, that he was but a new Comer into Egypt; that his Story was long, and of little Credit, and that he was not in Vogue till King Ptolemy brought him in, who attempted to introduce his Worship into his Kingdom. Upon this Account it cannot be affirm’d, that Serapis is the same as Joseph; or that the Egyptians intended to pay Adoration to this Patriarch under the Name of Serapis, since Joseph was so many Ages more antient than Serapis in this Country. As for the Etymologies of the Word Serapis, taken from the Greek Language, they deserve no Consideration, since the Greek Tongue was not known in Egypt till after the Time of the Ptolemy’s; and besides, these Etymologies prove nothing at all for that Opinion, that makes him the same as Joseph.
‘Tis true, some have thought,4 that there were two Serapis’s acknowledged in Egypt, one more ancient, known long before him, who was brought from Sinope, since he is the same as Apis and Osiris; the other more modern, of whom we have Tacit. hist. l. 4. c. 84.spoke before. Tacitus clearly distinguishes these two Deities, when he says, that King Ptolemy caus’d a magnificent Temple to be built to Serapis, at Rachotis, a Place where formerly was a Chapel consecrated to Serapis and Isis. Fuerat illic sacellum Serapidi atque Isidi antiquitus sacratum. But how came this pretended antient Serapis to escape the Diligence of Herodotus, and other Antients, who have treated of the Religion of the Egyptians? Therefore Tacitus has certainly put Serapis and Isis instead of Osiris and Isis.
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