Alexander Sarcophagus

The Alexander Sarcophagus is considered as the most important artifact in the İstanbul Archaeological Museums. It was found in the Royal Necropolis in Sidon in 1887.

Though it is called the Alexander Sarcophagus, in fact, it does not belong to Alexander the Great. It is thought to be the sarcophagus of Abdalonymus, the king of Sidon. .

On the front side of the sarcophagus, Alexander is shown on his horse. Since Alexander claimed descent from Heracles, he is depicted with the skin of the Nemean Lion on his head. Additionally, next to his ear, a ram horn, the symbol of the Egyptian god Amun is seen. Because of this depiction on the sarcophagus, it was named after Alexander. In fact, Alexander the Great died in Babylon and his body was transferred to Alexandria. It is known that his sarcophagus was an anthropoid one.

On one of the long sides of the sarcophagus, there is a scene of battle between Persians and Greeks. Greek and Persian soldiers can easily be distinguished thanks to their outfits. Greeks have short tunics or cloaks, whereas Persian soldiers, who had to cover all parts of their bodies excluding their faces and fingers, wear trousers, more than one long-sleeved shirts and tiaras covering their heads. The scene of battle is thought to represent the Battle of Issus, won by Alexander the Great in 333 BC and opened the doors of Phoenicia and Syria. As a result of this battle, the fate of Abdalonymus, who is thought to be the owner of the sarcophagus, changed and he became the king of Sidon after a while.

Two hunting scenes are depicted on the second long side of the sarcophagus. It is known that hunting with horses and carriages was usual for Near Eastern civilizations and that Alexander the Great participated in such events in Phoenicia.

It is accepted that Alexander’s aim was to establish a Greek-Persian empire through uniting Eastern and Hellenistic cultures after conquering Iran. Towards the end of his life, he married a Persian princess, started to wear Persian clothes and accepted Persian dynastic customs. The Persians and Greeks who friendly hunt on one side of the sarcophagus should be considered within this perspective. It is known that after defeating Darius III in Issus, Alexander the Great passed through the Amanus Mountains and entered Syria following the Mediterranean shores. The people of Sidon, who disliked the Persian administration, opened the doors of the rich cities to the Macedon army and asked Alexander the Great to choose a king for them. Alexander, who had no time to choose a king for Sidon, gave this job to Hephaestion. He found Abdalonymus, who was a distant relative of the royal dynasty of Sidon but who had a quiet life in the country until chosen as the king. The name of Abdalonymus means “servant of gods” in Persian and the Alexander the Great and Hephaestion depictions were therefore added to the sarcophagus ordered by him.

When the carvings are analyzed, it is understood that those who made this sarcophagus were masters of the Eastern art of decoration. The upper row of the acroter consists of eagles, partially with no remains other than pieces of wings, and women heads. In the Ancient Syria, it was believed that eagles were birds carrying the souls of dead people to heaven. Nine smaller women heads that line up at the bottoms of each of two sides bring the mother goddess worshipped since the prehistoric periods of Anatolia and Mesopotamia to mind. Upper acroters of the both pediments are decorated with Persian griffins and herbal figures. At each of the corners of the pediment, a lion is placed as sarcophagus protectors. Those lions with thin necks and small bodies, which resemble dogs, are elements belonging to the Ionian art.

Both the body and the cover of the sarcophagus is made of the same kind of marble. The carvings on the sarcophagus are so fine that it is thought that this artifact should have been made in Sidon since it would have been too dangerous to transfer such a work from Greece to Lebanon. There is no information about its sculptor. Painters of the sarcophagus should have been masters of their job as well. It seems that the eyes, eyelashes, lips and clothes were dyed in purple, yellow, blue, red and violet, and that the figures were slightly varnished.

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Egypt’s Greco-Roman Period

Alexander the Great’s liberation of Egypt from Persian rule was the end of the Egyptian kings for quite some time. He built a new capital in Egypt where the Nile meets the Mediterranean sea, and called it Alexandria. After Alexander’s death the empire split into many parts, with the most powerful generals each ruling a section. Egypt eventually fell under the reign of Ptolemy. The Greeks did adopt some of the Egyptian customs and traditions, but they still spoke Greek and held onto their Greek customs. “Egypt” is a Greek word that has survived the centuries. The Egyptian word for “Egypt” is “kmt” or “kemet.” The Greek rulers and people thought that they were better than the lower class Egyptians. The Romans became involved when Cleopatra VII argued with her half-brother as to who should succeed the throne. She invited Julius Caesar and the Romans to step in to settle the dispute. Cleopatra sided with Mark Antony and lost against Augustus Caesar and Rome took over Egypt’s rule. No foreigners were hated as much as the Romans were. Christianity in Egypt came about because of Roman rule. The early Egyptian Christians were called Copts. It was the Copts who used religion as a tool to stir up trouble in the Roman empire.

The Temple of Alexander The Great in the Bahariya Oasis

For some years, Egypt was under the control of the Persian King, and while other outside forces had ruled Egypt over the years, the Persians seem to have had few friends in Egypt. In fact, Egyptian elements had already mounted revolts, weakening the Kings hold over the country when Alexander the Great arrived at Egypt’s border in the Sinai during October of 332 BC. The Egyptians, apparently seeking any relief from the Persian ruler, seem to have almost welcomed Alexander with open arms, so his armies met little resistance. Soon, he arrived with his army in Memphis, where he made an offering to the Apis bull and was crowned king of Egypt. He took as his Egyptian throne name, Setp n Ra Mery Amun.

Alexander’s visit to the Western desert Siwa Oasis to consult with the Oracle of Amun, where his kingship was made divine as the son of Amun, is well documented. But apparently, this great warrior who was also one of histories grandest politicians, gained considerable respect in other areas of the Western Desert as well. Some Egyptologists believe that he may very well have traveled through the Bahariya Oasis on the way back to his new capital, Alexandria, on Egypt’s northern coast. This oasis prospered considerably during his rule, and counted among its population many Greeks.

The temple of Alexander the Great located in the Bahariya Oasis has the distinction of being the Macedonian ruler’s only known temple in Egypt. The temple was built during Alexander’s lifetime and dedicated to Amun and Horus.

Ahmed Fakhry never found the stela of Tuthmose II that he was searching for when he stumbled across the temple in 1938, but this discovery, very near the (then unknown) Valley of the Golden Mummies, most certainly made up for that failure. It was to be Fakhry’s last day in the Bahariya Oasis and he was exploring a spring called Ain el-Tabinieh, about three miles west of El Qasr (Bawiti), that had been mentioned by Sir Gardner Wilkinson in 1837. Here, he discovered a mound surrounded by stones that he thought might be a New Kingdom temple.