Perikles Christodoulou
Université libre de Bruxelles, CReA-Patrimoine, Department Member
- Classical Archaeology, European History, Museology, Classics, Ancient Greek History, Hellenistic History, and 32 moreRoman History, Roman Empire, Late Antiquity, History of Ancient Macedonia, Ancient Macedonia, Alexander the Great, Black Sea ancient history and archaeology, Black Sea Region Archaeology, Greek Archaeology, Roman Archaeology, Ancient Greek and Roman Art, Greek Epigraphy, Greek and Roman Epigraphy, Greek and Roman Architecture, Roman Architecture, Ancient Rome, Ancient Religion, Graeco-Roman Religion, Ancient Greek Religion, Ancient Egyptian cults in Greek and Roman World, Sarapis, Isiac cults, Isiac Religion, Isis Cult, Roman imperial cult, Late Antique Religion, Greek and Roman Sculpture, Hellenistic Sculpture, Roman Sculpture, Greek and Roman Portraiture, Greek and Roman Sexualities, and Roman and Greek Sexualityedit
Presentation of the exhibition When Walls Talk at the House of European History. The exhibition is conceived as a circuit, tracking the ideas, concepts, views and perceptions of Europe through posters. Designed as a leisurely walk... more
Presentation of the exhibition When Walls Talk at the House of European History. The exhibition is conceived as a circuit, tracking the ideas, concepts, views
and perceptions of Europe through posters. Designed as a leisurely walk through the European public space, it attempts to draw the visitors’ attention to crucial issues such as how Europe has been perceived and represented in posters, or how posters have influenced, even moulded, and expressed a specifically European consciousness.
and perceptions of Europe through posters. Designed as a leisurely walk through the European public space, it attempts to draw the visitors’ attention to crucial issues such as how Europe has been perceived and represented in posters, or how posters have influenced, even moulded, and expressed a specifically European consciousness.
Research Interests:
Research Interests:
Cette contribution interroge la vision de l’Antiquité présentée par la Maison de l’histoire européenne, un musée d’histoire de l’Europe institué par le Parlement européen et situé à Bruxelles. Son auteur est l’un des conservateurs qui... more
Cette contribution interroge la vision de l’Antiquité présentée par la Maison de l’histoire européenne, un musée d’histoire de l’Europe institué par le Parlement européen et situé à Bruxelles. Son auteur est l’un des conservateurs qui travaillent, depuis le lancement du projet en 2011, au développement et à la communication des contenus de ce musée. Au centre du propos, on trouvera les thèmes de l’Antiquité abordés dans le musée, les objets qui représentent ce contenu et éclairent sa narration, la muséographie, ainsi que des questions relatives à la théorie et à la pratique muséologique soulevées par les sujets et objets qui figurent dans l’exposition.
Research Interests:
What were the “shared sculptures” of Hermes and Heracles mentioned by Aelius Aristides in his prose hymn to Heracles? What were the Hermeraclae, listed among the sculptures procured by Titus Pomponius Atticus in Athens for Cicero? Such... more
What were the “shared sculptures” of Hermes and Heracles mentioned by Aelius Aristides in his prose hymn to Heracles? What were the Hermeraclae, listed among the sculptures procured by Titus Pomponius Atticus in Athens for Cicero? Such questions arise from the iconography of a funerary altar found in Thessaloniki, on which the deceased youth is presented in formam deorum, bearing the attributes of both Hermes and Heracles. It is almost certain that Cicero’s Hermeraclae were herms of Heracles, but there is no uniform or definitive answer to the other question. However, the altar from Thessaloniki and other evidence, though scarce, suggest that, no later than the end of 2nd century CE, monumental representations of the two gods in one body must have also existed.
Research Interests:
In 1994, the busts of two young boys came to light during the excavation of a private house in ancient Dion. They do not appear to be contemporary with one another: one apparently dates from the first three decades of the second century,... more
In 1994, the busts of two young boys came to light during the excavation of a private house in ancient Dion. They do not appear to be contemporary with one another: one apparently dates from the first three decades of the second century, while the other must have been sculpted about a hundred years later, in the first two decades of the third century. Interestingly, at some point around or after the middle of the third century, the hairstyles of both portraits were altered and the heads were given topknots (cirrus, μαλλός or σκόλλυς). The re-use of these sculptures, resulting in a change to the hair, but, surprisingly, no alteration of the facial features, raises questions as to their artistic production, function and interpretation.
Research Interests:
Creating a museum from scratch, without the benefit of a pre-existing core collection, proved to be an incredibly rewarding experience, but it was also challenging and extremely time consuming. Finding the right objects to convey our... more
Creating a museum from scratch, without the benefit of a pre-existing core collection, proved to be an incredibly rewarding experience, but it was also challenging and extremely time consuming. Finding the right objects to convey our messages in an optimal way—objects that were also of museum quality and complementary to one another—required both abstract reasoning and practical thinking. How three key objects came to join the House of European History’s permanent collection offers a fascinating glimpse into this selection process.
Research Interests:
A marble head, almost double life size, which appeared on the art market in 2014, has been described as a portrait of Trajan. The head does, indeed, bear some of the princeps’ characteristic traits, and the hairstyle has affinities with... more
A marble head, almost double life size, which appeared on the art market in 2014, has been described as a portrait of Trajan. The head does, indeed, bear some of the princeps’ characteristic traits, and the hairstyle has affinities with the so-called Sacrifice type. Nevertheless, some other features do not entirely fit the established iconography of Trajan. This raises questions about the copying of Imperial portraits and, ultimately, the relationship between official and private portrait.
Research Interests:
From the 1st century AD onwards, and especially during the 2nd and 3rd century, the Emperor was, on occasion, mentioned in inscriptions alongside Isis and Sarapis. Examining primarily, but not exclusively, the evidence from the Balkan... more
From the 1st century AD onwards, and especially during the 2nd and 3rd century, the Emperor was, on occasion, mentioned in inscriptions alongside Isis and Sarapis. Examining primarily, but not exclusively, the evidence from the Balkan provinces of the Roman Empire, it emerges that many of the inscriptions call on Isis and Sarapis to protect the health of the Emperor and to help him prosper. They are usually linked to dedications of altars and temples by high-ranking of cials or by members of the local elites. This type of dedication, which in fact was not limited to the “Egyptian gods”, was certainly a religious and political act, but it did not constitute an act of worship of the Emperor per se. However, other inscriptions could be interpreted as evidence of links between worship of the Emperor and of the Egyptian Gods. Whilst some of them appear merely to relate to the personal situation of certain actors of the Imperial cult, it seems that in Stobi, Neine and Tomis, the Isiac and the Imperial cults were closely connected. On a political level, the role of the Emperors in the process of appropriating the Isiac cults during the Principate in order to promote the Imperial ideology was important. The Flavians, Hadrian, Commodus and Caracalla actively endorsed the Isiac cults. This attitude continued during the middle of the 3rd century, and had its last peak during Diocletian’s reign and the period of Tetrarchy.
Research Interests:
Research Interests:
A bust of Sarapis on a winged foot. A brick-red jasper gem found in Dion depicts a bust of Sarapis placed on his foot. The god wears the kalathos on his head and his foot is naked, with wings growing from the ankle, normally an... more
A bust of Sarapis on a winged foot.
A brick-red jasper gem found in Dion depicts a bust of Sarapis placed on his foot. The god wears the kalathos on his head and his foot is naked, with wings growing from the ankle, normally an attribute of Hermes. The depiction of Sarapis’ foot with his bust is known from examples in sculpture-in-the-round and Alexandrian coins; it has been connected to the god’s epiphany, his comforting presence and his healing power.
There are extremely few other examples of Sarapis and his foot on rings and gems, and the gem from Dion is in fact the only one so far that combines attributes of Sarapis and Hermes. Various details point to its dating from the 2nd c. A.D.
Gems were personal objects and therefore cannot help individually in eliciting more general conclusions. It seems, however, that Sarapis appears together with Hermes or with attributes peculiar to Hermes in certain other cases. The most impressive example is a bronze appliqué from Sabratha: Sarapis, with wings growing from the sides of his head, wears the kalathos and holds a caduceus in his left hand.
A key to an interpretation of these representations of the god is the fact that another deity of the Isiac circle, Hermanubis, combined the natures of the Greek Hermes and the Egyptian Anubis. Indeed, a graffito from Gebel Toukh in Egypt states that Zeus Sarapis and Helios Hermanubis are one and the same.
A brick-red jasper gem found in Dion depicts a bust of Sarapis placed on his foot. The god wears the kalathos on his head and his foot is naked, with wings growing from the ankle, normally an attribute of Hermes. The depiction of Sarapis’ foot with his bust is known from examples in sculpture-in-the-round and Alexandrian coins; it has been connected to the god’s epiphany, his comforting presence and his healing power.
There are extremely few other examples of Sarapis and his foot on rings and gems, and the gem from Dion is in fact the only one so far that combines attributes of Sarapis and Hermes. Various details point to its dating from the 2nd c. A.D.
Gems were personal objects and therefore cannot help individually in eliciting more general conclusions. It seems, however, that Sarapis appears together with Hermes or with attributes peculiar to Hermes in certain other cases. The most impressive example is a bronze appliqué from Sabratha: Sarapis, with wings growing from the sides of his head, wears the kalathos and holds a caduceus in his left hand.
A key to an interpretation of these representations of the god is the fact that another deity of the Isiac circle, Hermanubis, combined the natures of the Greek Hermes and the Egyptian Anubis. Indeed, a graffito from Gebel Toukh in Egypt states that Zeus Sarapis and Helios Hermanubis are one and the same.
Research Interests:
Priests of the Egyptian gods in Macedonia (3rd c. BC – 3rd c. AD). The cult of the Egyptian gods in Greece has emerged as a compelling subject in recent years. It is also a multi-faceted subject, its various facets still awaiting... more
Priests of the Egyptian gods in Macedonia (3rd c. BC – 3rd c. AD).
The cult of the Egyptian gods in Greece has emerged as a compelling subject in recent years. It is also a multi-faceted subject, its various facets still awaiting further study, as is the case with questions of cult topography in relation to the priests. So far, inscriptional evidence about priests of the Egyptian gods in Macedonia has come from Philippi, Amphipolis, Palaiokastro at Terpni (Nigrita), Anthemous, Thessaloniki, Dion, Beroia and Stobi and covers a timespan of six centuries from the very beginning of the 3rd century BC to the middle of the third century AD. Names of priests are mainly mentioned in inscriptions accompanying votive offerings, either by the faithful, or by the priests themselves. An overview of this material, which is rather scant except in the case of Thessaloniki, offers information on the role played by the priests in the sanctuaries and within the cities and on the organisation of the cults in general.
Keywords: Priests; Egyptian Gods; Isis; Sarapis; Macedonia.
The cult of the Egyptian gods in Greece has emerged as a compelling subject in recent years. It is also a multi-faceted subject, its various facets still awaiting further study, as is the case with questions of cult topography in relation to the priests. So far, inscriptional evidence about priests of the Egyptian gods in Macedonia has come from Philippi, Amphipolis, Palaiokastro at Terpni (Nigrita), Anthemous, Thessaloniki, Dion, Beroia and Stobi and covers a timespan of six centuries from the very beginning of the 3rd century BC to the middle of the third century AD. Names of priests are mainly mentioned in inscriptions accompanying votive offerings, either by the faithful, or by the priests themselves. An overview of this material, which is rather scant except in the case of Thessaloniki, offers information on the role played by the priests in the sanctuaries and within the cities and on the organisation of the cults in general.
Keywords: Priests; Egyptian Gods; Isis; Sarapis; Macedonia.
Research Interests:
Dion: The Severan Curia. In the time of Augustus Dion acquired the status of Roman colony and was from then on governed under the Roman administrative model. This is reflected in the construction of the Severan forum, which follows the... more
Dion: The Severan Curia.
In the time of Augustus Dion acquired the status of Roman colony and was from then on governed under the Roman administrative model. This is reflected in the construction of the Severan forum, which follows the Italian, enclosed layout. A colonnade runs around a paved central square at the sides of which are set the Augustaeum, the basilica and, next to it, the curia. Three doors on the southern side of the basilica give access to the curia. Today only the foundations of the curia survive, but the original height of the building can be estimated using the rules proposed by Vitruvius. It is likely that the walls were painted in imitation marble and information from excavations suggests that a wooden structure ran along the longest two sides, perhaps a stepped platform similar to the stone steps in other curiae where the benches of the decuriones sat, most probably in four rows at each side. According to my calculations, from the Severan era onwards the curia of Dion could hold at least two hundred decuriones.
Keywords: Dion; imperial era; administration; city councils and assembly buildings; basilicas.
In the time of Augustus Dion acquired the status of Roman colony and was from then on governed under the Roman administrative model. This is reflected in the construction of the Severan forum, which follows the Italian, enclosed layout. A colonnade runs around a paved central square at the sides of which are set the Augustaeum, the basilica and, next to it, the curia. Three doors on the southern side of the basilica give access to the curia. Today only the foundations of the curia survive, but the original height of the building can be estimated using the rules proposed by Vitruvius. It is likely that the walls were painted in imitation marble and information from excavations suggests that a wooden structure ran along the longest two sides, perhaps a stepped platform similar to the stone steps in other curiae where the benches of the decuriones sat, most probably in four rows at each side. According to my calculations, from the Severan era onwards the curia of Dion could hold at least two hundred decuriones.
Keywords: Dion; imperial era; administration; city councils and assembly buildings; basilicas.