page_title: Hellenistic period
section_title: Religion
hierarchical_section_title: Hellenistic period / Culture / Religion
caption_attribution_description: Română: Copie romană a unui original grec din secolul V târziu î.Hr. Grecii din Cirenaica și Delta Nilului combinau trăsături ale zeului suprem, zeus, cu trăsături ale zeului egiptean Amon-Ra. English: Roman copy of a greek original from the late 5th century B.C. The greeks of the lower Nile Delta and Cyrenaica combined features of the Greek supreme god Zeus with features of the Egyptian god Ammon-Ra. Staatliche Antikensammlungen&#160;&#160;Native nameStaatliche AntikensammlungenLocationMunichCoordinates48°&#160;08′&#160;42″&#160;N, 11°&#160;33′&#160;53″&#160;E&#160; &#160;Established1848Websitewww.antike-am-koenigsplatz.mwn.deAuthority control VIAF: 255683987 ULAN: 500267743 LCCN: n81002996 NLA: 36383826 GND: 4198941-7 WorldCat Munich
context_page_description: The Hellenistic period covers the period of Mediterranean history between the death of Alexander the Great in 323 BC and the emergence of the Roman Empire as signified by the Battle of Actium in 31 BC and the conquest of Ptolemaic Egypt the following year. The Greek word Hellas was originally the widely-recognized name of Greece, from which the word Hellenistic was derived.
  During the Hellenistic period Greek cultural influence and power reached the peak of its geographical expansion, being dominant in the Mediterranean world and most of West and Central Asia, even in parts of the Indian subcontinent, experiencing prosperity and progress in the arts, exploration, literature, theatre, architecture, music, mathematics, philosophy, and science. It is often considered a period of transition, sometimes even of decadence or degeneration, compared to the enlightenment of the Greek Classical era. The Hellenistic period saw the rise of New Comedy, Alexandrian poetry, the Septuagint and the philosophies of Stoicism, Epicureanism, and Pyrrhonism. Greek science was advanced by the works of the mathematician Euclid and the polymath Archimedes.
context_section_description: In the Hellenistic period, there was much continuity in Greek religion: the Greek gods continued to be worshiped, and the same rites were practiced as before. However the socio-political changes brought on by the conquest of the Persian empire and Greek emigration abroad meant that change also came to religious practices. This varied greatly by location. Athens, Sparta and most cities in the Greek mainland did not see much religious change or new gods (with the exception of the Egyptian Isis in Athens), while the multi-ethnic Alexandria had a very varied group of gods and religious practices, including Egyptian, Jewish and Greek. Greek emigres brought their Greek religion everywhere they went, even as far as India and Afghanistan. Non-Greeks also had more freedom to travel and trade throughout the Mediterranean and in this period we can see Egyptian gods such as Serapis, and the Syrian gods Atargatis and Hadad, as well as a Jewish synagogue, all coexisting on the island of Delos alongside classical Greek deities. A common practice was to identify Greek gods with native gods that had similar characteristics and this created new fusions like Zeus-Ammon, Aphrodite Hagne (a Hellenized Atargatis) and Isis-Demeter. Greek emigres faced individual religious choices they had not faced on their home cities, where the gods they worshiped were dictated by tradition.
  Hellenistic monarchies were closely associated with the religious life of the kingdoms they ruled. This had already been a feature of Macedonian kingship, which had priestly duties. Hellenistic kings adopted patron deities as protectors of their house and sometimes claimed descent from them. The Seleucids for example took on Apollo as patron, the Antigonids had Herakles, and the Ptolemies claimed Dionysus among others.
  The worship of dynastic ruler cults was also a feature of this period, most notably in Egypt, where the Ptolemies adopted earlier Pharaonic practice, and established themselves as god-kings. These cults were usually associated with a specific temple in honor of the ruler such as the Ptolemaieia at Alexandria and had their own festivals and theatrical performances. The setting up of ruler cults was more based on the systematized honors offered to the kings (sacrifice, proskynesis, statues, altars, hymns) which put them on par with the gods (isotheism) than on actual belief of their divine nature. According to Peter Green, these cults did not produce genuine belief of the divinity of rulers among the Greeks and Macedonians. The worship of Alexander was also popular, as in the long lived cult at Erythrae and of course, at Alexandria, where his tomb was located.
  The Hellenistic age also saw a rise in the disillusionment with traditional religion. The rise of philosophy and the sciences had removed the gods from many of their traditional domains such as their role in the movement of the heavenly bodies and natural disasters. The Sophists proclaimed the centrality of humanity and agnosticism; the belief in Euhemerism (the view that the gods were simply ancient kings and heroes), became popular. The popular philosopher Epicurus promoted a view of disinterested gods living far away from the human realm in metakosmia. The apotheosis of rulers also brought the idea of divinity down to earth. While there does seem to have been a substantial decline in religiosity, this was mostly reserved for the educated classes.
  Magic was practiced widely, and this, too, was a continuation from earlier times. Throughout the Hellenistic world, people would consult oracles, and use charms and figurines to deter misfortune or to cast spells. Also developed in this era was the complex system of astrology, which sought to determine a person's character and future in the movements of the sun, moon, and planets. Astrology was widely associated with the cult of Tyche (luck, fortune), which grew in popularity during this period.
caption: Bust of Zeus-Ammon, a deity with attributes from Greek and Egyptian gods.
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