Later we find the worship of Isis and of Cybele,the latter being especially flourishing, with large corporations of dendrophori (priests who carried branches of trees in procession) and cannofori (basketcarriers); the worship of Mithras, too, had a large number of followers.
Egyptian inscriptions indicate that the physician-priests sent their prescriptions to be dispensed by the priests of Isis when, accompanied by the chanter of incantations and spells, they visited the sick'.
126, 127, 133; Plato, Cratylus, 402 A and Theaetetus, 152 E; Plutarch, Isis and Osiris, 45, 48; Arist.
One Greek writer, Achemachus, identified Proserpine with the Egyptian Isis.'
But it is probable that the horns were primarily ram's horns, 4 and that Astarte the moon-goddess is due to the influence of the Egyptian Isis 1 The vocalization suggests the Heb.
Osiris and Isis are closely connected with Syria and the Lebanon in legend; the Ded or sacred pillar of Osiris is doubtless really a representation of a great cedar with its horizontally outspreading branches; 8 another of the sacred Egyptian trees is obviously a cypress; corn and wine are traditionally associated with Osiris, and it is probable that corn and wine were first domesticated in Syria, and came thence with the gods Osiris and Re (the sun god of Heliopolis) into the Delta.
3 2) both call it Tamesa, and in no early authority is the name Isis used.
(1751) that the word Isis appears.
The name Isis has indeed the authority of Spenser as applied to the Thames in its course above Dorchester (Faerie Queen, Bk.
Genera: (a) Fixata: Isis, Gorgonia, Alcyonium, Spongia, Flustra, Tubularia, Corallina, Sertularia, Vorticella.
At Pompeii, for example, among other de- a astation, the temple of Isis was~ shaken into ruins, and, as an ii iscription records, it was rebuilt from the foundations by the d sunificence of a private citizen.
Her most interesting contributions are crust-corals (Gorgonidae, Corallium, Isis, &c.), and especially flint-sponges, called by the Japanese hoshi-gai and known as glass-coral (Hyalonema sieboldi).
The cult of Anubis must at all times have been very popular in Egypt, and, belonging to the Isis and Serapis cycle, was introduced into Greece and Rome.
The county buildings, designed after the temple of Isis in Rome, accommodate the circuit and provincial courts and various local authorities.
Private worship that it had to be suppressed by decree of the Senate in 186 B.C., and later on were established the cults of Ma of Phrygia, introduced by Sulla and identified with Bellona, the Egyptian Isis, and, after Pompey's war with the pirates, even the Persian Mithras.
Albellus and Clangula glaucion, the common golden-eye, have been described and figured (Eimbeck, Isis, 1831, 300, tab.
The companion rectangular zodiac still in situ on the portico of the temple of Isis at Dendera suits, as to constellational arrangements, the date 29 A.D.
Mme Blavatsky's principal books were Isis Unveiled (New York, 1877), The Secret Doctrine, the Synthesis of Science, Religion and Philosophy (1888), The Key to Theosophy (1891).
Solovyov's Modern Priestess of Isis, translated by Walter Leaf (1895), in Arthur Lillie's Madame Blavatsk y and Her Theosophy (1895), and in the report made to the Society for Psychical Research by the Cambridge graduate despatched to investigate her doings in India.
The anthropomorphic Isis and Horus were easily rendered in Greek style, and Anubis was prepared for by Cerberus.
See Isis; A.
Like Aphrodite and Adonis in Syria, Baal and Astarte at Sidon, and Isis and Osiris in Egypt, the Great Mother and Attis formed a duality which symbolized the relations between Mother Earth and her fruitage.
1), in which the king is represented in Persian dress, and the goddess to whom he is offering a bowl looks exactly like an Egyptian Isis-Hathor; the inscription mentions the various objects of bronze and gold, engraved work and temple furniture, which the king dedicated.
Pp. 62, 69, 148, 154) thus the Astarte represented on the stele of Yebaw-milk, mentioned above, has all the appearance of Isis, who, according to the legend preserved by Plutarch (de Is.
Not far off, and to the north of the great theatre, stood a small temple, which, as we learn from the inscription still remaining, was dedicated to Isis, and was rebuilt by a certain Popidius Celsinus at the age of six (really of course by his parents), after the original edifice had been reduced to ruin by the great earthquake of 63.
Between the entrance to the triangular forum (so-called) and the temple of Isis is the Palaestra, an area surrounded by a colonnade; it is a structure of the pre-Roman period, intended for boys, not men.
It is represented by the small theatre and the amphitheatre, the baths near the forum, the temple of Zeus Milichius, the Comitium and the original temple of Isis, but only a few private houses.
But it was a sign of the times when Serapis and Isis, Osiris and Anubis began to take place among the popular deities in the old Greek lands.
Under the Roman empire the cult of Isis, now furnished with an official priesthood and elaborate ritual, became really popular in the Hellenistic world.
The religion of the Mithras (Lafaye, Culte des divinites alexandrines, 1884; Roscher, articles " Anubis," " Isis," &c.; F.
They comprise fragments of the native historian Manetho, the descriptions of Egypt in Herodotus and Diodorus, the geographical accounts of Strabo and Ptolemy, the treatise of Plutarch on Isis and Osiris and other monographs or scattered notices of less importance.
In the royal line there are almost certain instances of the marriage of a brother with an heiress-sister in Pharaonic times: this was perhaps helped by the analogy of Osiris and Isis: in the Ptolemaic dynasty it was an established custom, and one of the stories of Khamois, written in the Ptolemaic age, assumes its frequency at a very remote date.
For the story of Isis and Osiris we have indeed the late treatise ascribed to Plutarch, and a few fragments of other myths may be culled from earlier native sources.
(d) Among the later religious books one or two deserve a special mention, such as The Overthrowing of Apophis, the serpent enemy of the sun-god; The Lamentations of Isis and Nephthys over their murdered brother Osiris; The Book of Breathings, a favorite book among the later Theban priests.
(h) Among the classical writers, Plutarch in his treatise Concerning Isis and Os iris is the most important.
The flex nitive animal gods are not to be confused with the animal not ns ascribed to many cosmic deities; thus when the sun-god Osii was pictured as a scarabaeus, or dung-beetle, rolling its ball Isis lung behind it, this was certainly mere poetical imagery.
Isis, the faithful wife of Osiris, set forth in search of her 1 husbands body, and after long and adventure-fraught derings, succeeded in recovering it and bringing it back ~gypt.
But Isis collected the fragments, and wherever one was id, buried it with due honor; or, according to a different iunt, she joined the limbs together by virtue of her magical ers, and the slain Osiris, thus resurrected, henceforth reigned :ing of the dead in the nether world.
Isis was perhaps the 1 goddess of Buto, a town not far distant from Busiris; geographical proximity would suffice to explain her conon with Osiris in the tale.
The more ancient account survived, however, he myth that Osiris, Horus, Seth, Isis and Nephthys (a less who plays but a minor part in the Osiris cycle) were all Iren of the earth-god Keb and the sky-goddess Nut, born on five consecutive days added on at the end of the year (the flied epagomenal days).
Later generations reconciled these radictions by assuming the existence of two Horuses, one, brother of Osiris, Seth and Isis, being named Haroeris, i.e.
As the elder, while the other, the child of Isis and Osinis, was d Harpocrates, i.e.
They again gave birth to Keb and Nut, from whom ieir turn sprang Osiris and Seth, Isis and Nephthys.
Plutarch in his treatise on Isis and Osiris well exemplifies this standpoint: for him every god and every rite is symbolic of some natural or moral truth.
~ Nevertheless Egyptian cults, and particularly those of Serapis and Isis, found welcome acceptance on European soil; and the shrines of Egyptian deities were established in all the great cities of the Roman Empire.
For information as to Ammon, Anubis, Apis, Bes, Bubastis, Buto, Isis and Thoth, reference must be made to the special articles on these gods.
Later she was often identified with Isis, and her name was used to designate foreign goddesses like those of Puoni and Byblus.
Isis and Nephthys are often mentioned together as protectresses of the dead.
Often the magician relates some mythical case where a god had been afflicted with a disease similar to that of the patient, but had finally recovered: a number of such tales were told of Horus, who was usually healed by some device of his mother Isis, she being accounted as a great enchantress.
Sahidic and Bohairic are the most important In the temple of- Philae, where the worship of Isis was permitted to continue till the reign of Justinian, Brugsch found demotic inscriptions with dates to the end of the 5th century.