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Serapis was a deity created by fiat for political convenience. When the Macedonian empire conquered Egypt during the heady reign of Alexander the Great, it proved difficult to integrate Greek and Egyptian culture. Religion was a particular sticking point: the animal-headed & multitudinous gods of Ancient Egypt struck the Greeks as barbarous and primitive. Likewise, the Greek gods, who cared little for humans (and even less about what happened to them in the afterlife) struck the Egyptians as cold. Ptolemy I, Alexander’s satrap who came into control of the Egyptian part of the empire realized that this was a dangerous tension, and so during the 3rd century BC he proclaimed a new god, Serapis, who combined elements of Greek and Egyptian deities (although some ancient sources suggest that worship of Serapis existed before, at least in some form, and Ptolemy merely stylized and popularized him).

Serapis (Late Antique ca. 2nd Century BC)

Serapis (Late Antique ca. 2nd Century AD)

Serapis took the form of a powerful Greek nobleman with a fulsome beard, a modius upon his head, a forked scepter in his hand, and the dog of the underworld, Cerberus, at his feet. Sometimes a serpent was depicted beneath Serapis. Serapis was meant to combine the Egyptian gods Osiris, death lord of the underworld, and Apis, a mighty bull god of fertility, but soon the new deity acquired characteristics of Hades and Demeter as well (who were also deities of the underworld and fertility, respectively). Serapis thus stood for the mystical death/resurrection cycle of living things. He shepherded the dead to a comfortable land beyond while simultaneously bringing life and fecundity to the world of the living.


Triptych Panel with Painted Image of Serapis (Egypt, about A.D. 100, encaustic)

Triptych Panel with Painted Image of Serapis (Egypt, about A.D. 100, encaustic)

Serapis became very popular in the Greco-Roman world. During Roman times he was often portrayed as the consort of Isis (whose cult was extremely fashionable and beloved throughout the Roman sphere). Great temples—Serapeums—were built throughout Egypt and beyond to venerate the cosmopolitan international deity. Yet Serapis did not transition out of classical antiquity very well. Christians had their own deity of death and resurrection (who had uncomfortable parallels with the older god), and one of the defining moments of transition between the classical and Christian eras was the destruction of the Alexandrian Serapeum in 389 AD. Later, Renaissance classicists and scholars were drawn to the Olympian pantheon with their gripping moral dramas, but not to the perplexing syncretic figure. Yet numerous statues and artworks are left to testify to the age of Serapis, when the societies of the ancient Mediterranean world blended together (as did their deities of the underworld).

Bust of Serapis (Roman copy after a Greek original from the 4th century BC, stored in the Serapaeum of Alexandria)

Bust of Serapis (Roman copy after a Greek original from the 4th century BC, stored in the Serapaeum of Alexandria)


A Honeybee Drone

Even though honey bees they mimic humans in some ways (for example with their rigidly hierarchical hive organization), they are alarmingly alien in many respects.  Nowhere is this more in evidence than in the lives of honeybee drones—the male bees which play a role in reproduction but are otherwise alarmingly superfluous to the workings of a bee hive.

Drones are born from unfertilized eggs either laid by queens or by laying worker bees (which can only lay drones).  Because the drones develop from unfertilized eggs they have only one set of chromosomes (a reproductive process known as arrhenotokous parthenogenesis) and each drone produces genetically identical sperm. A fertilized queen can lay female worker bees which have two sets of chromosomes (diploid).   Worker bees are extremely closely related as sisters since they share identical genetic information from the father (as opposed to most other animals where male sex cells are not all genetically identical).

Drones do not posess stingers and can be safely handled.

Drones are different in appearance from female bees.  They are slightly larger than worker bees but smaller than the queen.  They have extremely large eyes, perhaps to help them find a queen while flying.  Additionally, drones lack stingers (which are really modified ovipositors and thus unique to female bees). Drones from different hives congregate at certain locations not far from a given hive (it is unclear how they choose or mark these locations).

Drones do not engage in the useful toil so characteristic of the workers.  Male bees do not gather nectar & pollen, take care of larvae, or build the hive.  Lacking stingers, they do not act as soldiers.  Their only purpose is to mate with a queen—though only one in thousands will fulfill this destiny.  Mating is accomplished in midair and proves fatal to the drone.  His reproductive organs break off inside the queen and the contusion proves mortal.  Drones have no place in an austere winter beehive.  As winter approaches in cold weather locations, worker bees cast all of the drones out of the hive to perish.

Ye Olde Ferrebeekeeper Archives

July 2020