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Glycon in Late Antiquity (2c. AD - 5c. AD)
As the contemporary works of Lucian are the primary written reference to Glycon, its cult, their activities and ultimate fate, what became of them exactly is unclear following the death of Alexander of Abonoteichos, due to lack of written record.

Given the prominence of snake cults as healing divinities in the Mediterranean and surrounding areas, both before and after the rise of Glycon in the region, the spread of the cult continued for some time following the death of Alexander.

It is known that for at least a hundred years following Alexander’s death a new Glycon cult began to spread its influence along areas adjacent to the Danube, with archaeological finds such as the statue discovered in Tomi (modern day Constanța) being interpreted by some to indicate the presence of a large public cult in the city.

As the cult had an established popularity with the lower social strata, and later several important Roman functionaries and officials were counted among the believers in Glycon and the prophecies of Alexander, including the Emperor at the time, Marcus Aurelius. Such endorsement by the ruling classes coupled with pre existing superstitions of serpents as possessing healing powers, the cult of Glycon likely found no shortage of converts and adherents in new areas of the Roman world.

Roman currency bearing the image of Glycon is known to have been in circulation as late as the third century AD, however it is unknown if they were produced in this era or if they remained in use after being produced earlier during Alexander’s life (c. 105-c. 170).

Ultimately without its demagogue, and under heavy criticism from contemporaries such as Lucian many aspects of the cult of Glycon were likely reabsorbed into local serpent traditions across the Mediterranean and near east region, where Alexander is first believed to have learned in depth about any form of serpent worship.