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Isis Isis, Sarapis’ sister and wife, had more popular appeal and more durability than he had. Her image, often holding her baby Harpokras, influenced Christian representations of the Virgin Mary with the Christ-child. Although Isis was initially worshiped in Serapea, she eventually had her how temples and long outlasted the Ptolemaic kingdom. When Vesuvius covered Pompeii in 79 CE, the temple of Isis was the city’s most active sanctuary. The emperor Domitian was a devotee of Isis, and in the second century CE, by which time the Olympians were moribund, Isis was perhaps the most popular deity in the Mediterranean world. Her credentials as a savior in the Afterlife were even better than those of Sarapis, and like him she was regarded as a helper in this earthly life. Either in Serapea or in her own temples she received daily cult. This did not consist of animal sacrifices but of hymns, prayers and other rituals. One was initiated into the cult by baptism with water brought from the Nile, and after initiation the worshiper was required to live according to relatively strict moral precepts (at death, the soul was interrogated by Anubis, who had a list of 42 commandments that the righteous were to keep).

BIBLIOGRAPHY Mikalson, Jon D. "Greek Religion: Continuity and Change in the Hellenistic Period." The Cambridge Companion to the Hellenistic World. Ed. Glenn R. Bugh. Cambridge University Press, 2006. F.W. Walbank ... [et al.], (ed.), The Cambridge ancient history. Vol. 7. Part 1, Hellenistic world, Cambridge : Cambridge University Press, c2008², pp. 60-62. Frederick C. Grant, Hellenistic religions; the age of syncretism, New York, Liberal Arts Press 1953] M. Winiarczyk, Euhemeros von Messene. Leben, Werk und Nachwirkung. Beiträge zur Altertumskunde, Band 157. München/Leipzig: K.G. Saur, 2002 Luther H. Martin, Hellenistic religions: an introduction, New York : Oxford University Press, 1987


Final study of CulMe-WeOnCT project  
Final study of CulMe-WeOnCT project