Page 119 - Edessa, 'The Blessed City'-01, by J. B. Segal (Oxford, 1970). Chapters 1-3

io6 THE BLESSING OF JESUS AND THE TRIUMPH OF CHRISTIANITY
Emperor Theodosius in 382 commanded that a pagan temple of Osrhoene,
probably at Edessa, should be permitted to remain open to the public—proof
that a demand for its closure had been made—but that sacrifices which
involved divination must be not performed there.1 Later emperors re-
enacted the laws against pagan rites; yet throughout the Empire they do not
appear to have been enforced with severity. In the fifth century there were
evidently still four idol sanctuaries at Edessa, which were destroyed by
order of Bishop Rabbula. Finally, there are traces of a serpent cult at Edessa.
Ephraim calls heretics 'sons of the serpent', and maintains that they 'en-
chant the serpent and charm the scorpion'. This is still echoed in Bar Heb-
raeus, who writes of 'the heresy of Gnostics, that is, those who worship the
serpent'. We may recall that the founder of the royal dynasty at Edessa is
said by one chronicler to have been Orhay, son of Hewya, that is, Serpent.2
In a large cave just below the wall to the west of Urfa, the shape of a serpent
flanked by a bull's head and disc is carved on either side of the central niche.3
At the end of the fifth century the men of Edessa celebrated a pagan spring
festival with warm devotion and gaiety. In May 496:
they were present . . . on the Friday night [at the place] where the dancer . . . was
dancing. They kindled lamps without number in honour of this festival, a custom which
was previously unknown in this city. These were arranged by them on the ground
along the river, from the door of the theatre as far as the Gate of Arches.4 They placed
on its bank lighted lamps, and hung them in the porticoes, in the Town Hall, in the High
Street,5 and in many other places.
Two years later, in 498, the scene is described again:
There came round again the time of that festival at which the heathen tales were sung;
and the citizens took even more pains about it than usual. For seven days previously they
were going up in crowds to the theatre at eventide, clad in linen garments, and wearing
turbans with their loins ungirt. Lamps were lighted before them, and they were burning
incense, and holding vigil the whole night, walking about the city and praising the
dancer until morning, with singing and shouting and lewd behaviour. For these reasons
they neglected also to go to prayer . . . and they kept saying that the inhabitants of the
city in olden times were simpletons and fools. . .. And there was none to warn or rebuke
or admonish.6
The chronicler seems to maintain not that the festival was an innovation at
Edessa, but that the kindling of lamps at this celebration had not been

1 Cod. Theod. xvi. x. 7, 8; but see Libanius, observed that Ephraim, the contemporary of
Or. 30. 7, 8. The statement by Julian, Or. iv, Julian, makes no mention of sun worship at
that the people of Edessa worshipped the sun Edessa.
and Monimos and Azizos (probably Mun'im 2 See p. 2 n. 4 above,
and 'Aziz, representing the evening and morn- 3 PI. 246; above the bull's head is a disc,
ing aspects of the planet Venus) should be 4 Or'Vaults'; see p. 185.
regarded with caution. We should no doubt 5 The Syriac text can also be rendered
read 'Emesa', which was celebrated for its cult 'Corn market' but improbably; see p. 181 n. 3.
in honour of the sun, for 'Edessa'; it may be 6 'Josh. St.'.

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