Isis was a major goddess in ancient Egyptian religion whose worship spread throughout the Greco-Roman world. Isis was first mentioned in the Old Kingdom as one of the main characters of the Osiris myth, in which she resurrects her slain brother and husband, the divine king Osiris, and produces and protects his heir, Horus. She was believed to help the dead enter the afterlife as she had helped Osiris, and she was considered the divine mother of the pharaoh, who was likened to Horus. Her maternal aid was invoked in healing spells to benefit ordinary people. Originally, she played a limited role in royal rituals and temple rites, although she was more prominent in funerary practices and magical texts. She was usually portrayed in art as a human woman wearing a throne-like hieroglyph on her head. During the New Kingdom, as she took on traits that originally belonged to Hathor, the preeminent goddess of earlier times, Isis was portrayed wearing Hathor's headdress: a sun disk between the horns of a cow.
Harpocrates was the god of silence, secrets and confidentiality in the Hellenistic religion developed in Ptolemaic Alexandria. Harpocrates was adapted by the Greeks from the Egyptian child god Horus, who represented the newborn sun, rising each day at dawn. Harpocrates's name was a Hellenization of the Egyptian Har-pa-khered or Heru-pa-khered, meaning "Horus the Child". Horus is represented as a naked boy with his finger to his mouth, a realisation of the hieroglyph for "child" (𓀔). Misunderstanding this gesture, the later Greeks and Roman poets made Harpocrates the god of silence and secrecy.
Bastet or Bast was a goddess of ancient Egyptian religion, worshipped as early as the Second Dynasty. Her name also is rendered as B'sst, Baast, Ubaste, and Baset. In ancient Greek religion, she was known as Ailuros.
A serapeum is a temple or other religious institution dedicated to the syncretic Greco-Egyptian deity Serapis, who combined aspects of Osiris and Apis in a humanized form that was accepted by the Ptolemaic Greeks of Alexandria. There were several such religious centers, each of which was a serapeion or, in its Latinized form, a serapeum. An Egyptian name for the temple of Osiris-Apis was Pr-Wsỉr-Ḥp "House of Osiris-Apis".
The Philae temple complex is an island-based temple complex in the reservoir of the Aswan Low Dam, downstream of the Aswan Dam and Lake Nasser, Egypt.
Abu Mena was a town, monastery complex and Christian pilgrimage centre in Late Antique Egypt, about 50 km (31 mi) southwest of Alexandria, near New Borg El Arab city. Its remains were designated a World Heritage Site in 1979 for the site's importance in early Christianity. There are very few standing remains, but the foundations of most major buildings, such as the great basilica, are easily discernible.
Serapis or Sarapis is a Graeco-Egyptian deity. The cult of Serapis was promoted during the third century BC on the orders of Greek Pharaoh Ptolemy I Soter of the Ptolemaic Kingdom in Egypt as a means to unify the Greeks and Egyptians in his realm.
The concept of Hellenistic religion as the late form of Ancient Greek religion covers any of the various systems of beliefs and practices of the people who lived under the influence of ancient Greek culture during the Hellenistic period and the Roman Empire. There was much continuity in Hellenistic religion: people continued to worship the Greek gods and to practice the same rites as in Classical Greece.
Ancient Egyptian deities are the gods and goddesses worshipped in ancient Egypt. The beliefs and rituals surrounding these gods formed the core of ancient Egyptian religion, which emerged sometime in prehistory. Deities represented natural forces and phenomena, and the Egyptians supported and appeased them through offerings and rituals so that these forces would continue to function according to maat, or divine order. After the founding of the Egyptian state around 3100 BC, the authority to perform these tasks was controlled by the pharaoh, who claimed to be the gods' representative and managed the temples where the rituals were carried out.
The Temple of Isis is a Roman temple dedicated to the Egyptian goddess Isis. This small and almost intact temple was one of the first discoveries during the excavation of Pompeii in 1764. Its role as a Hellenized Egyptian temple in a Roman colony was fully confirmed with an inscription detailed by Francisco la Vega on July 20, 1765. Original paintings and sculptures can be seen at the Museo Archaeologico in Naples; the site itself remains on the Via del Tempio di Iside. In the aftermath of the temple's discovery many well-known artists and illustrators swarmed to the site.
The Graffito of Esmet-Akhom, also known by its designation Philae 436 or GPH 436, is the last known inscription written in Egyptian hieroglyphs, carved on 24 August AD 394. The inscription, carved in the temple of Philae in southern Egypt, was created by a priest named Nesmeterakhem and consists of a carved figure of the god Mandulis as well an accompanying text wherein Nesmeterakhem hopes his inscription will last "for all time and eternity". The inscription also contains a text in the demotic script, with similar content.
The Temple of Artemis or Artemision, also known as the Temple of Diana, was a Greek temple dedicated to an ancient, local form of the goddess Artemis. It was located in Ephesus. By 401 AD it had been ruined or destroyed. Only foundations and fragments of the last temple remain at the site.
Egyptian temples were built for the official worship of the gods and in commemoration of the pharaohs in ancient Egypt and regions under Egyptian control. Temples were seen as houses for the gods or kings to whom they were dedicated. Within them, the Egyptians performed a variety of rituals, the central functions of Egyptian religion: giving offerings to the gods, reenacting their mythological interactions through festivals, and warding off the forces of chaos. These rituals were seen as necessary for the gods to continue to uphold maat, the divine order of the universe. Housing and caring for the gods were the obligations of pharaohs, who therefore dedicated prodigious resources to temple construction and maintenance. Out of necessity, pharaohs delegated most of their ritual duties to a host of priests, but most of the populace was excluded from direct participation in ceremonies and forbidden to enter a temple's most sacred areas. Nevertheless, a temple was an important religious site for all classes of Egyptians, who went there to pray, give offerings, and seek oracular guidance from the god dwelling within.
The mysteries of Isis were religious initiation rites performed in the cult of the Egyptian goddess Isis in the Greco-Roman world. They were modeled on other mystery rites, particularly the Eleusinian mysteries in honor of the Greek goddesses Demeter and Persephone, and originated sometime between the third century BCE and the second century CE. Despite their mainly Hellenistic origins, the mysteries alluded to beliefs from ancient Egyptian religion, in which the worship of Isis arose, and may have incorporated aspects of Egyptian ritual. Although Isis was worshipped across the Greco-Roman world, the mystery rites are only known to have been practiced in a few regions. In areas where they were practiced, they served to strengthen devotees' commitment to the Isis cult, although they were not required to worship her exclusively, and devotees may have risen in the cult's hierarchy by undergoing initiation. The rites may also have been thought to guarantee that the initiate's soul, with the goddess's help, would continue after death into a blissful afterlife.
In the Roman Empire, the Lychnapsia was a festival of lamps on August 12, widely regarded by scholars as having been held in honor of Isis. It was thus one of several official Roman holidays and observances that publicly linked the cult of Isis with Imperial cult. It is thought to be a Roman adaptation of Egyptian religious ceremonies celebrating the birthday of Isis. By the 4th century, Isiac cult was thoroughly integrated into traditional Roman religious practice, but evidence that Isis was honored by the Lychnapsia is indirect, and lychnapsia is a general word in Greek for festive lamp-lighting. In the 5th century, lychnapsia could be synonymous with lychnikon as a Christian liturgical office.
Antirhodos was an island in the eastern harbor of Alexandria, Egypt, on which a Ptolemaic Egyptian palace was sited. The island was occupied until the reigns of Septimius Severus and Caracalla and it probably sank in the 4th century, when it succumbed to earthquakes and a tsunami following an earthquake in the eastern Mediterranean near Crete in the year 365. The site now lies underwater, near the seafront of modern Alexandria, at a depth of approximately five metres (16 ft).
The Temple of Isis and Serapis was a double temple in Rome dedicated to the Egyptian deities Isis and Serapis on the Campus Martius, directly to the east of the Saepta Julia. The temple to Isis, the Iseum Campense, stood across a plaza from the Serapeum dedicated to Serapis. The remains of the Temple of Serapis now lie under the church of Santo Stefano del Cacco, and the Temple of Isis lay north of it, just east of Santa Maria sopra Minerva. Both temples were made up of a combination of Egyptian and Hellenistic architectural styles. Much of the artwork decorating the temples used motifs evoking Egypt, and they contained several genuinely Egyptian objects, such as couples of obelisks in red or pink granite from Syene.
The Serapeum of Alexandria in the Ptolemaic Kingdom was an ancient Greek temple built by Ptolemy III Euergetes and dedicated to Serapis, who was made the protector of Alexandria. There are also signs of Harpocrates. It has been referred to as the daughter of the Library of Alexandria. The site has been heavily plundered.
The decline of ancient Egyptian religion is largely attributed to the spread of Christianity in Egypt. Its strict monotheistic nature not allowing the syncretism seen between ancient Egyptian religion and other polytheistic religions, such as that of the Romans. Although religious practices within Egypt stayed relatively constant despite contact with the greater Mediterranean world, such as with the Assyrians, Persians, Greeks, and Romans, Christianity directly competed with the native religion. Even before the Edict of Milan in AD 313, which legalised Christianity in the Roman Empire, Egypt became an early centre of Christianity, especially in Alexandria where numerous influential Christian writers of antiquity such as Origen and Clement of Alexandria lived much of their lives, and native Egyptian religion may have put up little resistance to the permeation of Christianity into the province.
Several non-native societies had an influence on Ancient Pompeian culture. Historians’ interpretation of artefacts, preserved by the Eruption of Mount Vesuvius in 79, identify that such foreign influences came largely from Greek and Hellenistic cultures of the Eastern Mediterranean, including Egypt. Greek influences were transmitted to Pompeii via the Greek colonies in Magna Graecia, which were formed in the 8th century BC. Hellenistic influences originated from Roman commerce, and later conquest of Egypt from the 2nd century BC.
