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As Isis-Fortuna or Isis-Tyche she held a rudder, representing control of fate, in her right hand and a cornucopia , standing for abundance, in her left.

Statue of Isis-Persephone with corkscrew locks of hair and a sistrum, from Gortyna , second century CE. Bronze figurine of Isis-Fortuna with a cornucopia and a rudder, first century CE.

Fresco of Isis wearing a crescent headdress and resting her foot on a celestial sphere, first century CE. Like most cults of the time, the Isis cult did not require its devotees to worship Isis exclusively , and their level of commitment probably varied greatly.

However, the word— Isiacus or "Isiac"—was rarely used. Isiacs were a very small proportion of the Roman Empire's population, [] but they came from every level of society , from slaves and freedmen to high officials and members of the imperial family.

Jaime Alvar suggests the cult attracted male suspicion simply because it gave women a venue to act outside their husbands' control. Priests of Isis were known for their distinctive shaven heads and white linen clothes, both characteristics drawn from Egyptian priesthoods and their requirements of ritual purity.

Temples to Egyptian deities outside Egypt, such as the Red Basilica in Pergamon , the Temple of Isis at Pompeii , or the Iseum Campense in Rome, were built in a largely Greco-Roman style but, like Egyptian temples, were surrounded by large courts enclosed by walls.

They were decorated with Egyptian-themed artwork, sometimes including antiquities imported from Egypt. Their layout was more elaborate than that of traditional Roman temples and included rooms for housing priests and for various ritual functions, with a cult statue of the goddess in a secluded sanctuary.

The daily ritual still entailed dressing the statue in elaborate clothes each morning and offering it libations, but in contrast with Egyptian tradition, the priests allowed ordinary devotees of Isis to see the cult statue during the morning ritual, pray to it directly, and sing hymns before it.

Another object of veneration in these temples was water, which was treated as a symbol of the waters of the Nile. Isis temples built in Hellenistic times often included underground cisterns that stored this sacred water, raising and lowering the water level in imitation of the Nile flood.

Many Roman temples instead used a pitcher of water that was worshipped as a cult image or manifestation of Osiris.

Roman lararia , or household shrines, contained statuettes of the penates , a varied group of protective deities chosen based on the preferences of the members of the household.

The cult asked both ritual and moral purity of its devotees, periodically requiring ritual baths or days-long periods of sexual abstinence.

Isiacs sometimes displayed their piety on irregular occasions, singing Isis's praises in the streets or, as a form of penance , declaring their misdeeds in public.

Some temples to Greek deities, including Serapis, practiced incubation , in which worshippers slept in a temple hoping that the god would appear to them in a dream and give them advice or heal their ailments.

Some scholars believe that this practice took place in Isis's temples, but there is no firm evidence that it did.

Some temples of Isis performed mystery rites to initiate new members of the cult. These rites were claimed to be of Egyptian origin, and they may have drawn on the secretive tendencies of some Egyptian rites.

The Golden Ass , in describing how the protagonist joins Isis's cult, gives the only detailed account of Isiac initiation. But the account is broadly consistent with other evidence about initiations, and scholars rely heavily on it when studying the subject.

Ancient mystery rites used a variety of intense experiences, such as nocturnal darkness interrupted by bright light and loud music and noise, to overwhelm their senses and give them an intense religious experience that felt like direct contact with the god they devoted themselves to.

After entering the innermost part of Isis's temple at night, he says, "I came to the boundary of death and, having trodden on the threshold of Proserpina , I travelled through all the elements and returned.

In the middle of the night I saw the sun flashing with bright light, I came face to face with the gods below and the gods above and paid reverence to them from close at hand.

Roman calendars listed the two most important festivals of Isis as early as the first century CE. The first festival was the Navigium Isidis in March, which celebrated Isis's influence over the sea and served as a prayer for the safety of seafarers and, eventually, of the Roman people and their leaders.

Like its Egyptian forerunner, the Khoiak festival, the Isia included a ritual reenactment of Isis's search for Osiris, followed by jubilation when the god's body was found.

Festivals of Isis and other polytheistic deities were celebrated throughout the fourth century CE, despite the growth of Christianity in that era and the persecution of pagans that intensified toward the end of the century.

In some cases, these customs became part of the combined classical and Christian culture of the Early Middle Ages.

A contentious question about Isis is whether her cult influenced Christianity. Andreas Alföldi , for instance, argued in the s that the medieval Carnival festival, in which a model boat was carried, developed from the Navigium Isidis.

Much attention focuses on whether traits of Christianity were borrowed from pagan mystery cults, including that of Isis.

The suggestion that Christianity's basic beliefs were taken from mystery cults has provoked heated debate for more than years.

Similarities between Isis and Mary, the mother of Jesus , have also been scrutinized. They have been subject to controversy between Protestant Christians and the Catholic Church , as many Protestants have argued that Catholic veneration of Mary is a remnant of paganism.

Witt saw Isis as the "great forerunner" of Mary. He suggested that converts to Christianity who had formerly worshipped Isis would have seen Mary in much the same terms as their traditional goddess.

He pointed out that the two had several spheres of influence in common, such as agriculture and the protection of sailors. He compared Mary's title " Mother of God " to Isis's epithet "mother of the god", and Mary's " queen of heaven " to Isis's " queen of heaven ".

Images of Isis with Horus in her lap are often suggested as an influence on the iconography of Mary , particularly images of the Nursing Madonna , as images of nursing women were rare in the ancient Mediterranean world outside Egypt.

Sabrina Higgins, drawing on his study, argues that if there is a connection between the iconographies of Isis and Mary, it is limited to Nursing Madonna images from Egypt.

Mathews and Norman Muller think Isis's pose in late antique panel paintings influenced several types of Marian icons, inside and outside Egypt.

The memory of Isis survived the extinction of her worship. Like the Greeks and Romans, many modern Europeans have regarded ancient Egypt as the home of profound and often mystical wisdom, and this wisdom has often been linked with Isis.

Some Renaissance thinkers elaborated this perspective on Isis. Annio da Viterbo , in the s, claimed Isis and Osiris had civilized Italy before Greece, thus drawing a direct connection between his home country and Egypt.

Western esotericism has often made reference to Isis. Two Roman esoteric texts used the mythic motif in which Isis passes down secret knowledge to Horus.

In Kore Kosmou , she teaches him wisdom passed down from Hermes Trismegistus , [] and in the early alchemical text Isis the Prophetess to Her Son Horus , she gives him alchemical recipes.

From the Renaissance on, the veiled statue of Isis that Plutarch and Proclus mentioned was interpreted as a personification of nature , based on a passage in the works of Macrobius in the fifth century CE that equated Isis with nature.

Isis represented nature as the mother of all things, as a set of truths waiting to be unveiled by science, as a symbol of the pantheist concept of an anonymous, enigmatic deity who was immanent within nature, [] or as an awe-inspiring sublime power that could be experienced through ecstatic mystery rites.

Helena Blavatsky , the founder of the esoteric Theosophical tradition, titled her book on Theosophy Isis Unveiled , implying that it would reveal spiritual truths about nature that science could not.

Among modern Egyptians, Isis was used as a national symbol during the Pharaonism movement of the s and s, as Egypt gained independence from British rule.

A sculpture by Mahmoud Mokhtar , also called Egypt's Renaissance , plays upon the motif of Isis's removing her veil. Isis is found frequently in works of fiction, such as a superhero franchise , and her name and image appear in places as disparate as advertisements and personal names.

Isis continues to appear in modern esoteric and pagan belief systems. The concept of a single goddess incarnating all feminine divine powers, partly inspired by Apuleius, became a widespread theme in literature of the nineteenth and early twentieth centuries.

This conception of Isis influenced the Great Goddess found in many forms of contemporary witchcraft. Isidora Forrest, Isis can be "all Goddesses to all people".

From Wikipedia, the free encyclopedia. This article is about the ancient Egyptian goddess. For other uses, see Isis disambiguation.

Ancient Egyptian goddess. Composite image of Isis's most distinctive Egyptian iconography, based partly on images from the tomb of Nefertari.

Funerals Offering formula Temples Pyramids. Deities list. Symbols and objects. Related religions. A tyet amulet, fifteenth or fourteenth century BCE.

Main article: Mysteries of Isis. Further information: Ancient Egypt in the Western imagination. Traditional African religion portal.

Classicists sometimes refer to the veneration of Isis, or of certain other deities who were introduced to the Greco-Roman world, as "religions" because they were more distinct from the culture around them than the cults of Greek or Roman gods.

By the time of the New Kingdom it had weakened to a glottal stop sound, and the t at the end of words had disappeared from speech, so in the New Kingdom the pronunciation of Isis's name was similar to Usa.

Forms of her name in other languages all descend from this pronunciation. Jitse Dijkstra has argued that Procopius's account of the temple closure is inaccurate and that regular religious activity there ceased shortly after the last date inscribed at the temple, in or CE.

Josephus , a Roman-Jewish historian who gives the most detailed account of the expulsion, says the Egyptian cults were targeted because of a scandal in which a man posed as Anubis, with the help of Isis's priests, in order to seduce a Roman noblewoman.

She was largely conflated with Isis in Plutarch's time, and he says the statue is of "Athena [Neith], whom [the Egyptians] consider to be Isis". Proclus' version of the quotation says "no one has ever lifted my veil," implying that the goddess is virginal.

Originally, the form of Artemis that was worshipped at Ephesus was depicted with round protuberances on her chest that came to be interpreted as breasts.

Early modern artists drew Isis in this form because Macrobius claimed that both Isis and Artemis were depicted this way. Adler, Margot Beacon Press.

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Oxford University Press. Assmann, Jan Harvard University Press. Assmann, Jan [German edition ]. The Search for God in Ancient Egypt.

Translated by David Lorton. Cornell University Press. Death and Salvation in Ancient Egypt. Baines, John In Loprieno, Antonio ed.

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The Oxford Handbook of Roman Egypt. Bowden, Hugh Mystery Cults of the Ancient World. Princeton University Press. Bremmer, Jan N. Initiation into the Mysteries of the Ancient World.

Walter de Gruyter. Bricault, Laurent In Bricault, Laurent ed. Atlas de la diffusion des cultes isiaques in French. Diffusion de Boccard. Bricault, Laurent; Versluys, Miguel John Power, Politics and the Cults of Isis.

Burkert, Walter Ancient Mystery Cults. Cooney, Kathlyn M. December Near Eastern Archaeology. Cruz-Uribe, Eugene Honi soit qui mal y pense: Studien zum pharaonischen, griechisch-römischen und spätantiken Ägypten zu Ehren von Heinz-Josef Thissen.

Delia, Diana Studies Dedicated to the Memory of Jan Quaegebeur. Dijkstra, Jitse H. Philae and the End of Ancient Egyptian Religion.

Donalson, Malcolm Drew The Edwin Mellen Press. Forrest, M. Isidora Llewellyn Worldwide. Frankfort, Henri [First edition ].

University of Chicago Press. Frankfurter, David Religion in Roman Egypt: Assimilation and Resistance. Antike Mythen: Medien, Transformationen und Konstruktionen.

Gasparini, Valentino Franz Steiner Verlag. Griffiths, J. Gwyn The Conflict of Horus and Seth. Liverpool University Press. Gwyn, ed. Plutarch's De Iside et Osiride.

University of Wales Press. Apuleius, the Isis-book Metamorphoses, book XI. The Origins of Osiris and His Cult.

Hadot, Pierre [French edition ]. Translated by Michael Chase. Haage, Bernard D. In Hanegraaff, Wouter J. Hanson, J. Arthur, ed. Hart, George Hays, Harold M.

Wendrich, Willeke ed. Retrieved 10 December Heyob, Sharon Kelly Higgins, Sabrina Journal of the Canadian Society for Coptic Studies.

Hollis, Susan Tower Journal of Ancient Egyptian Interconnections. Hornung, Erik [German edition ]. Humbert, Jean-Marcel Hutton, Ronald Khazan, Olga 22 September The Atlantic.

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Legras, Bernard Lesko, Barbara S. The Great Goddesses of Egypt. University of Oklahoma Press. Ma, John Macpherson, Jay Mathews, Thomas F.

McClain, Brett McGuckin, John In Maunder, Chris ed. The Origins of the Cult of the Virgin Mary. Burns and Oates.

Daily Life of the Egyptian Gods. Translated by G. Meyer, Marvin In Meyer, Marvin; Smith, Richard eds. Morkot, Robert G. In Fisher, Marjorie M.

Ancient Nubia: African Kingdoms on the Nile. The American University in Cairo Press. Münster, Maria Verlag Bruno Hessling. Naerebout, Frederick Is It an Isis Temple?

And So What? Orlin, Eric M. Pachis, Panayotis Barbounakis Publications. Pakkanen, Petra Foundation of the Finnish Institute at Athens.

Pfeiffer, Stephan Pinch, Geraldine [First edition ]. Pinch, Geraldine Magic in Ancient Egypt, Revised Edition. Plantzos, Dimitris Quack, Joachim Friedrich In Gasparini, Valentino; Veymiers, Richard eds.

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