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In the 3rd century under Claudius II (269), Aurelian (273) and Diocletian (296) terrible repression against the population of Alexandria destroyed nearly the whole of the city29.
Natural disasters contributed also to the devastation of the ancient city. The earthquakes of the 4th century possibly changed some areas beyond recognition. Fallen buildings were not reconstructed then, but their elements were reemployed in other private and public edifices. Then the ruined eastern area of the Ptolemaic city was left extra muros, and the Ptolemaic Royal Quarter was deserted. Most probably the Royal cemetery followed the fate of the palaces and the precise location of the tomb of Alexander the Great has been forgotten. We do not have historical evidence on any particular action against the tomb of Alexander the Great in late antiquity. However some historical sources depict remarkable destructive tendencies in Alexandrian society, when under the emperor Theodosius (379-395), Christianity became the state religion. After the end of the 4th century, we do not have any reliable witness claiming to have seen the Soma, and it is understandable why St. John Chrysostom30 the Bishop of Constantinople (344 or 347-407) asks in his homily, wanting to emphasize the futility of this world: "Tell me where the Sema of Alexander is"? By asking that question, the prelate was making an example of one of the most famous buildings known by his people to have certainly existed, but which all were aware had totally disappeared. He knew quite well that no one could reply: "I know where the Sema is". But Chrysostom also warned against the talismanic habit of adorning necks and ankles with necklaces made of coins bearing the head of Alexander with the ram horns. This is a further indication that his cult was deeply rooted even in the second half of the 4th century AD. There is also a further mention of the Tomb of Alexander at the decline of the Ancient world, which is included in the Synaxari of Alexandria31. It says that at the time of the Patriarch Theophilus (385-412) while digging the foundations of the church of the prophets Elias and John a slab of marble with three "Q's" was found. It was said that this slab covered a treasure of the time of Alexander. The church was called Dimos or Demos and was built on an elevation. It is probable that this location was chosen on purpose in order to sanctify pagan ground by the veneration of the relics of two prophets. But there are also written testimonies for the existence of an early Christian church erected in this vicinity called the church of Alexander32. Procopius33 , (end of the 6th c.-562) says that until the reign of Justinian, sacrifices were made in honour of Ammon and Alexander the Macedon. A representation of Alexandria has survived to our day in a mosaic of the 6th century, at Jerash. It bears the inscription ALEXANDREIA in Greek and represents the city surrounded by tall walls34. A building with a tholos roof is interpreted by some scholars as the Soma, while in the neighbouring building they see the temple assigned to the cult of Alexander. Another important building with a cupola may well be the old church of St. Mark. The question that arises is: how can we accept the existence of the Mausoleum of Alexander nearly two centuries after the presumable date of its disappearance? This can be explained if we say that the artist was copying an early prototype, or if he was depicting an idealized view showing the most famous buildings that had been known to exist in the great town. This can lead to the supposition of the existence of a prototype of the 1st century AD or earlier, which might have been the common source of inspiration for the lamps, the sarcophagus and the mosaic.
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