The Development of Cultic Worship in Ptolemaic Alexandria:

A Case Study of Isis and Serapis

Isis and Serapis were two of the primary deities of Ptolemaic Egypt, primarily in Alexandria,
their centre of power. The aim of this essay is to explore the development of these two
deities and the influence they had within the city of Alexandria. It will also explore how the
relationship between Isis and Serapis helped to secure the Ptolemaic dynasty’s position
during a time of cultural blending. Before discussing Isis and Serapis themselves, we must
first establish the position of the Greeks in Egypt.
Before the founding of the city of Alexandria, there were Hellenic settlements in Egypt.
Under Psamtik I (circa.640BCE), there was a camp of Greek mercenaries at Daphnae 1.
However, a British Museum dig concluded that the site was a “temple-town” 2. Pottery found
at the site, first believed to be an indication of a Greek settlement, is now thought to have
been an individual dedication as many artefacts surrounding the area were Egyptian in
origin3. As well as the artefacts uncovered, an excavation found there was a temple
structure in the town centre4 which had led to the belief that the settlement was a frontier
town with limited interaction with the Greeks. This conclusion was brought about due to the
stark contrast in the lack of Greek artefacts compared with a settlement such as Naukratis
where the Greek presence was more substantial 5.
According to Herodotus, Amasis became a friend of the Greeks and gave them the city of
Naukratis to occupy6. The importance of this city is outlined in the same passage; stating
that even those who sailed there and did not wish to stay were given lands upon which to
erect altars to the gods. When the city was rediscovered by Petrie and Hogarth, it was found
that Naukratis had existed since the time of Psamtik I, about a century before Amasis 7. The
town, at its peaked, was occupied by over 10,000 people and had both Greek and Egyptian
sanctuaries8. This was an important factor for any Greek trading port as travellers and
traders could seek divine protection and, for those who stayed longer, shared rituals helped
develop new local communities.
Egypt was of significant religious importance to the Greeks, as according to Herodotus, all of
the gods of Greece took their names from Egypt9; and even though they were different in
certain aspects, the Greeks and Egyptians understood the similarities between many of their
deities10. Through everyday contact and religious pilgrimages, the Greeks and Egyptians
would have learned much about each other’s cultures, leading to religious understanding.

1
Petrie, 1886
2
Spencer, 2011
3
Spencer, 2011
4
Spencer, 2011
5
Goddio, 2016: 40; Villing and Thomas, 2014
6
Goddio ,2016: 70; Hdt. 2.181
7
Goddio, 2016: 42; Villing et.al, 2013-15; Moller, 2000
8
Goddio, 2016: 42; Thomas and Villing, 2013
9
Hdt. Hist. 2.50
10
Goddio, 2016: 49
After the invasion of Alexander the Great and the inauguration of his successor, Ptolemy I
Soter I, the descendants of the Greek mercenaries of Psamtik I introduced them to Egyptian
culture11. Thanks to this, Isis was kept as a token goddess for the Egyptians, and she was
compared to Demeter for the Greeks12. Before discussing her relationship with the
Ptolemies in full, we must first understand who Isis was.
Isis has been a primary deity since pharaonic Egypt, and stories about her appear in texts
from the Old Kingdom. However, there do not appear to be any temples dedicated
exclusively or primarily to Isis until the 13th dynasty in
Figure 1: Foundation Plaque from the Serapeum
the 4th century BC13. Isis was worshiped as the in Alexandria (221-204BC); Gold; L.12CM;
“mother-goddess” and has been called Graeco-Roman Museum, Alexandria P.10035
Thesmophoros [Law-giver]14. Both these titles were
also gifted to the Greek goddess, Demeter, showing the influence of the Egyptians. The text
in which Isis names herself Thesmophoros was found in Asia Minor and is claimed to be
copied from an inscription at Hephaestus and is an example of an aretalogy, a text
celebrating the powers and achievements of the gods/goddesses 15. Interestingly, the book
this is taken from is an initiation into the cult of Isis, an Egyptian goddess, set in Greece and
written in Latin16. This shows the immense importance of Isis to the Mediterranean world
but there is little clear evidence of her cult practices. However, we do know that Isis and her
husband Osiris were important to funerary ceremonies due to his connections with the
underworld. It is also known that Isis had a strong affiliation with protecting the Pharaohs.
The name Isis, or Iset as the original Egyptian would have been pronounced, means
“throne”17 and she is often depicted as seated wearing the sun disk and cow horn crown 18. A
similar representation is found on the Apis Bull, which can be seen with a sun disk between
its horns. The Apis Bull is extremely important to this essay, as under Ptolemy I Soter I, it
was worshipped in human form as the god Serapis.
The name Serapis is a combination of Osiris-Apis, the form of the Apis Bull once it had
passed into the next world19. From the currently available historical documentation comes
the suggestion that the Apis was the first of the Egyptian gods, emerging as a fertility god 20.
However, the Apis bull became associated with Ptah, the creator god and the patron deity
of Memphis, the capital of Pharaonic Egypt21 . The main cult of the Apis Bull could be found
in the temple of Ptah, and the grave of Osiris-Apis in Saqqara, the necropolis of Memphis 22.
Due to the connections between the pharaoh and the Apis bull, Alexander the Great

11
Goddio, 2016: 73
12
Bowden, 2010: 156
13
Bowden, 2010: 157
14
Bowden, 2010: 156; Meyer, 1987: 172-4; Beck, 1996: 137-40
15
Bowden, 2010: 157; Meyer, 1987: 173; Beck, 1996: 138
16
Bowden, 2010: 157
17
Tobin, 1991: 196
18
Goddio, 2016: 98
19
Goddio, 2016: 127
20
Encyclopaedia Britannica, 2017
21
Goddio, 2016: 127; Kahl, 2007: 59
22
Goddio, 2016: 127
ensured that he offered valuable sacrifices to the Apis upon his arrival in Memphis in 332
BC23. When Ptolemy I took the throne of Egypt, he moved the cult of Apis to Alexandria
where the bull became worshipped as Serapis24. A
bilingual plaque was found at the site of the
Serapeum, the centre of worship of Serapis in
Alexandria25. This plaque establishes the question of
who worshipped the god; was he a Greek deity or a
multi-cultural one?
The foundation plaque has two sets of inscriptions,
one in Greek and one in hieroglyphics26. Each of the inscriptions tells us that the temple was
dedicated by Ptolemy IV Philopator (crica.221-204BCE) but they differ in naming the gods.
Isis remains the same however Serapis is referred to as Osiris-Apis in the hieroglyphic 27. This
shows that Serapis was primarily a Greek creation, and the Egyptians still worshipped their
original god. Interestingly, Serapis is neither wholly Greek nor
Egyptian. This brings about the question of where and why Serapis
originated. It has been argued by some ancient historians that Serapis
arrived in Alexandria from Sinope, however, it is widely accepted that
Serapis takes on the functions of the Egyptian deities from Memphis,
Ptah and Osiris-Apis28. He is the lord of the Underworld and Fertility,
like Hades and Osiris-Apis, both of whom were still worshipped in
Ptolemaic Egypt.
In the temple precinct of the Serapeum, statues of Ptolemy IV
Philopator and his wife Arsinoe III were discovered among the ruins
and their images on coins show the close association between the
Figure 2: Queen (Possibly Ptolemies and Isis and Serapis. This closeness can also be found in
Cleopatra III) dressed as
Isis, (2nd Century BC), statue depictions, for example the
Thonis-Heracleion; statue of a queen, believed to be
Granodiorite; H.2.2M;
W.60CM; D.40CM;
Cleopatra III, as Isis29. Although not
National Museum of found in Alexandria, this statue
Alexandria SCA283
displays an elegant fusion between
Greek and Egyptian art. The statue’s
stance with the left foot advanced is a typically Egyptian
pose but combined with the Figure 3: Isis; Thelocks
corkscrew Yorck Project:
of Greek10.000
Meisterwerke der Malerei. DVD-ROM,
origins, it shows the development
2002. ISBNof Isis as a goddess.
3936122202. Distributed by
Like Serapis, Isis comes from animalistic
DIRECTMEDIA origins
Publishing – in
GmbH.
Pharaonic imagery, she is most often shown with wings.

23
Goddio, 2016: 127; McKechnie and Guillaume, 2008: 389
24
Goddio, 2016: 127; McKenchnie and Guillaume, 2008: 389; Stiehl, 1963: 23; True and Hamma, 1996: 77
25
Goddio, 2016: 129; See Figure 1: Foundation Plaque from the Serapeum in Alexandria
26
Goddio, 2016: 129
27
Goddio, 2016: 129
28
Goddio, 2016: 128; True and Hamma, 1996: 77
29
See Figure 2 (Queen (possibly Cleopatra III) dressed as Isis)
Fischer considers this style as “biomorphic”30, rather than anthropomorphic, although, there
are some who consider Isis as fully fledged anthropomorphic 31. When gods/goddesses are
depicted in a multitude of forms, they can be blurred in their
identities, for example Isis and Hathor. Their identities were
somewhat fluid, leading to confusion of identity on their epitaphs
and monuments32 as they are both mother-figures. Although the
nature of Isis cannot be denied, Hathor presented a stronger figure
of motherhood and it can be argued that Hathor was a better
parallel of Demeter than Isis33. The reasoning behind comparing Isis
with Demeter appears to be due to Isis’s popularity with the Greeks
before the founding of Alexandria. Isis, in her fully Egyptian form,
had a temple in Piraeus, a port town in Attica, which is generally
considered to be the first Greek temple to the Egyptian gods 34,
showing the cross-cultural importance
of the goddess.
Over time, Isis was changed from an
anthropomorphic deity into a Figure 4: Serapis Statue (2nd
Century BC); Discovered in
completely human goddess. In the Theadelphia (Batn Ihirt); El
Ptolemaic era, many of the gods were Fayum in 1932; Sycamore
given a “make-over”35 when they were Wood; H: 1.81M; Graeco-
Roman Museum, Alexandria
taken to Alexandria. The Isis of 23352
Alexandria wore a dress of Egyptian
origin but it was in a Greek style and her hair could be floating
or curled, rather than in a wig. At times she would appear
naked, as if evoking an early orientalised Aphrodite36. The fact
that Isis was so easily comparable to other goddesses made it
easier for the cultural overlap. Serapis on the other hand was a
more difficult compromise due to him being between two gods,
Hades and Osiris-Apis. All three of these gods were rulers of the
Figure 5: Head of Serapis: Head: Underworld; Hades: the Greek, Osiris-Apis: the Egyptian and
2nd Century BC; Canopus; Marble;
H.59CM; W.34CM; D.34CM; Serapis was somewhere in between. Contemplation of the
Kalathos: Roman(?); H.24CM; wooden statue of Serapis37 found in Theadelphia, although not
Upper Diam 26.5CM; Lower
D.18.5CM; Bibliotheca Alexandria directly related to Alexandria itself, is essential for
Antiquities Museum SCA169/206 understanding the development of the cult as it is one of the
most complete examples we have of the god. Observation of
this statue shows that the god is seated on a throne and wearing a tunic styled in a Greek

30
Fischer, 1987 in Wilkinson, 2008: 2
31
Wilkinson, 2008: 2
32
Wilkinson, 2008: 5
33
Tobin, 1991: 194
34
Bowden, 2010: 160; Bommas, Harrison and Roy, 2012: 177
35
True and Hamma, 1996: 77
36
True and Hamma, 1996: 77
37
See Figure 4: Serapis Statue
fashion38. According to Goddio, when the statue was complete, its left hand would have
rested on Cerberus, the ‘hellhound’ guardian of the Greek underworld, normally depicted
with Hades39. Originally, Serapis would have been crowned by a kalathos, a basket
symbolizing abundance and fertility, linking him with Dionysus 40. However, the kalathos can
be seen on the ‘Monumental Serapis41. This kalathos is made of white marble and decorated
with stylized olive trees42, symbolic of knowledge and fertility43. Both of these statues are
depicted with Serapis’s traditional long curled hair and beard divided in two locks on the
chin and moustache44; these features were indicative of the god as no other had his beard
divided in such a manner45. These two statues are of immense size, indicating Serapis’s
immense importance to the Ptolemaic dynasty.
In Alexandria itself, a monumental sanctuary to Serapis was built, the Serapeum. According
to Tacitus’s Histories, the temple of Serapis was ‘befitting’ to the size of the city’ 46. However,
Tacitus is aware of the controversy surrounding Serapis’s origins and that some date his
introduction to Ptolemy III Euergetes I47. Consequently, Clement, a Christian philosopher,
gives the credit of Serapis’s introduction to Ptolemy II Philadelphus 48, which is backed by
later historians, who place the date somewhere between the end of the reign of Ptolemy I
and the beginning of Ptolemy II (285BC)49. McKenzie takes the stance that Serapis’s role as a
dynastic god led to the erection of the Serapeum on the main east-west street of
Alexandria50. The temple, as previously stated with the bilingual plaque, was dedicated to
Serapis, Isis, Ptolemy IV Philopator and Arsinoe III51. Taking Serapis’s role, it appears very
likely that his cult statue was presented in the locality of Alexandria in an attempt to give
legitimacy to the Ptolemaic kingship52. It would have been very difficult to deny the
influential nature of the Ptolemaic dynasty as they had managed to create a ‘new’ god
whilst pleasing both the Egyptian and Greek populous under their rule. Cumont argues that
the Egyptians readily accepted the cult of Serapis due to recognizing ‘their Osiris’ as the new
god53. He states that under the Ptolemies, the Serapis of Alexandria naturally became a
principle divinity, just as Ammon of Thebes had under the Pharaohs of that city 54. By the
time of the Antonines, there were forty-two Serapeums in Egypt55.

38
Goddio, 2016: 128
39
Goddio, 2016: 127; Mackenzie, Gibson and Reyes, 2004: 81
40
Goddio, 2016: 127; Mackenzie, Gibson and Reyes, 2004: 81
41
See Figure 5: Monumental Serapis
42
Goddio, 2016: 130; Mackenzie, Gibson and Reyes, 2004: 81
43
Theoi Project, 2008
44
Goddio, 2016: 130
45
Goddio, 2016: 130
46
Tac. Hist. 4.84
47
Mackenzie, Gibson and Reyes, 2004: 80
48
Clement, Protr. 4.42-3
49
Ptol. Alex., 398 n. 450; Helm, 1956: 129 11. 3-4; Schoene, 1866: 120o; Cyril, Adv. Lulianum, 1.13; Mackenzie,
Gibson and Reyes, 2004: 80 (All references from Mackenzie, Gibson and Reyes, 2004: 80)
50
Mackenzie, Gibson and Reyes, 2004: 81
51
See figure 1: Foundation Plaque
52
Mackenzie, Gibson and Reyes, 2004: 81
53
Cumont, 1910: 554
54
Cumont, 1910: 554
55
Cumont, 1910: 554
The archaeology of the Serapeum site indicates the use of the space as a sanctuary in the
first quarter of the 3rd century BC56. However, the actual foundations of the temple or any
form of cult building in the reigns of Ptolemy I or II are yet to be identified, but McKenzie
believes that the South Building is a possibility57. Despite the foundation plaque indicating
that the temple dedication was in the time of Ptolemy IV Philopator, it is postulated that the
first real foundations of the Serapeum were built under Ptolemy III Euergetes I 58. The main
enclosure and temple were found to have plaques made of materials including silver,
bronze, turquoise-green glazed terracotta and mud inscribed with:
‘King Ptolemy, son of Ptolemy and Arsinoe, the Brother Gods, [dedicates] to Serapis the
temple (naos) and the sacred enclosure (temenos)’59
Wace believes that these plaques, 10 in total found, were first written in Greek and then
translated into hieroglyphs, as on one of the metal plaques the hieroglyphs were written in
ink rather than punched into the metal, as was the case with the Greek 60. It has been taken
to indicate the importance of reminding the people that Greek was the predominant
language in the country61. It has also been suggested that the Serapeum was the home of
the second great Alexandrian Library due to the intellectual endeavours of the early
Ptolemies, mainly being credited to Ptolemy III 62. An estimated 42,000 books were in library
of the Serapeum63. This evidence is backed by the presence of a poem by Posidippus, the
epigrammatic poet (310-240BC) who was part of the court of Ptolemy I and II 64. A copy of his
poem on Arsinoe survived the destruction of the Serapeum in 391AD, ‘hundreds of years’ 65
after it was first quoted in the court of Ptolemy II66. This indicates the immense importance
of Serapis to the Ptolemaic dynasty as his sanctuary was used for much more than just
worship.
The worship of Isis and Serapis themselves is something shrouded in mystery and academic
debate. Much of what is known of the cultic worship of these deities comes from later
sources, such as Plutarch and Apuleius. Due to their comparisons with Hades and Demeter,
Isis and Serapis are heavily connected with the Eleusinian Mysteries 67, and it has been
considered by some scholars that this was essential for their acceptance in Ptolemaic
society68. It also opens the question of the similarities between the cult of Isis-Serapis and
the Eleusinian mysteries. Foucart has argued that the mysteries were descended of the
worship of Osiris, which spread to Asia and Greek islands throughout the fifteenth century

56
Mackenzie, Gibson and Reyes, 2004: 81
57
Mackenzie, Gibson and Reyes, 2004: 81
58
Mackenzie, Gibson and Reyes, 2004: 81
59
Mackenzie, Gibson and Reyes, 2004: 81
60
Wace, 1945: 106
61
Wace, 19451:106
62
Rodenbeck, 2002: 537
63
Rodenbeck, 2002: 537
64
Rodenbeck, 2002: 538
65
Rodenbeck, 2002: 539
66
Rodenbeck, 2002: 539
67
Bowden, 2010: 168; Tobin, 1991: 195; Ritcher, 2001: 210
68
Scott-Moncrieff, 1909: 82
BC by conquering and travelling Egyptians69. However, Scott-Moncrieff disputes this, stating
that Foucart built his argument on the Osiris doctrines of Plutarch, which he [Scott-
Moncrieff] believes to be without any insight into the fundamentals of Egyptian beliefs 70.
Scott-Moncrieff argued that this [Plutarch’s] hypothesis that the ‘Hellenized cult of Isis and
Serapis in Alexandria held the key of the Egyptian true faith’ reflected Plutarch’s narrow
interest in the subject and remarked it to be ‘a total inversion of the facts’ 71. The cult, in the
opinion of Cumont, was a clever political idea to institute a Hellenised Egyptian religion to
Alexandria, as the Greeks were obliged to worship Serapis side by side with the natives,
essentially creating unity within the city72.
According to two Greek Papyri, there were two main festivals held in honour of Serapis,
with Isis presented alongside as wife and queen. The two festivals appear to have the same
name; either Serapia, Serapeia or Serapieia73. The papyri give the dates of each festival; the
Serapia on 26 Khoiak (22 December) and the Serapia on 30 Pharmuthi (25 April) 74, meaning
that these two festivals, although dedicated to the same deity, must be separate from one
another75. The first festival, the Khoiak is also confirmed in other religious documents,
written in either Greek or hieroglyphics76. A Ptolemaic calendar for the Saite nome states
that 26 Khoiak is the festival in which the journey of Osiris on his golden ship is conducted 77,
taking place alongside the festival of Sokar, originally a deity associated with Osiris but who
became another form of the god under the Ptolemies78. This, according to the papyri, meant
that the festival was lengthened and instead began on 12 Khoiak until the end of the month,
with 26 Khoiak becoming the feast day of Serapis and Sokar79. During the feast, a torch
procession would have been held to Serapis in a public space, and during this time Egyptians
of the chora (Outside the city) would attend and perform sacrifices, effectively taking part in
the Serapia80. This suggests that the festival and the Serapeum had more than local
importance; it was a far-reaching hand. Where the festival of Khoiak has comparisons with
Osiris, the festival of Pharmuthi appears to have more connections with Zeus.
Unfortunately, this festival is less documented, but appears to have lasted at least a month,
from 30 Pharmuthi into early Pachon81. The largest documentation regarding this festival
was written during the Roman era, making the evidence unnecessary to this essay.
During these festivals, Isis seemingly stands by as the dutiful wife, piecing Serapis/Osiris
together, but the goddess had her own cultic worship and rituals. Since Isis was normally
worshipped alongside Serapis, their priesthood was shared and held by men 82; priestesses
69
Foucart, 1896 in Scott-Moncrieff, 1909: 88
70
Scott-Moncrieff, 1909: 88
71
Scott-Moncrieff, 1909: 90; Richter, 2001: 192
72
Cumont, 1910: 554
73
Abdelwahed, 2016: 2
74
Abdelwahed, 2016: 2
75
Abdelwahed, 2016: 2
76
Abdelwahed, 2016: 2
77
Abdelwahed, 2016: 2
78
Abdelwahed, 2016: 2
79
Abdelwahed, 2016: 3
80
Abdelwahed, 2016: 4-5
81
Abdelwahed, 2016: 9
82
Bowden, 2010: 165
did not appear until the Roman era, when Isis became more dominant that Serapis.
Although imagery of Isiac cultic shrines is abundant, there is very little on Ptolemaic worship
of Isis herself83. There is evidence of a festival of Isis, the Isia, which, according to Plutarch,
was very popular during the Graeco-Roman period84. Salem believes this festival falls on the
same day as the Egyptian lamp-festival to celebrate the birth of Isis 85, but we know very little
of the happenings of the celebration itself.
The majority of knowledge on the worship of Isis comes from Apuleius’s Metamorphoses
(The Golden Ass), a Roman satirical novel, leading to doubts over the seriousness of the
claims about the cult of Isis86. In the novel, Lucius is plagued by visions of a goddess,
revealed to be Isis, whose service he enters in the last chapter 87. This last chapter, chapter
11, is the centre of debate; is Apuleius’s account of the initiation to the cult of Isis a serious
representation? Some scholars argue that the seriousness of the chapter must be taken at
face value due to the sombre nature of the piece. These scholars believe the piece to have
been written by an initiate of the cult to honour Isis88. In contradiction to this, there are
scholars who believe the events in the chapter are undoubtedly satirical to match the
nature of the rest of the work. They consider the piece to be intended to mock Isis’s cult as
they point to Lucius’s ‘bewilderment’89 at the repeated initiations and claim he is being
deceived into joining the priesthood of the temples90.
In the novel, the Isiac initiation is given immense detail, including the renting of the house
and working for the goddess until it is time for initiation91. After this point, the initiate, as
according to Apuleius, the process involved a lot of money, visits to the local baths and then
fasting for ten days92. At the end of this period, Lucius is dressed in new linen and taken to
the inner chamber for a nocturnal ritual93. The next day, the initiates emerge as the sun,
holding a torch, wearing twelve ornate robes and a crown of decorated palm leaves 94. A
description of Egyptian priesthood by the Egyptian writer Chaeremon, who was writing
around the 1st century BC. Bowden takes the stance that the text was likely idealised but it
does state that priests lived near temples and they went through periods of fasting and
purification ranging from seven to forty-two days before rituals or rites 95. These descriptions
can be applied to Lucius’s experiences as an initiate of the cult of Isis. At the minimum, this
proves that Isiac initiation was modelled on the idea of Egyptian priesthood 96.

83
Bowden, 2010: 165
84
Salem, 1937: 166
85
Salem, 1937: 166
86
Bowden, 2010: 165; Although a Roman novel and not in the stated period, the novel is an important factor in
understanding the cult of Isis to any extent
87
Apul. Met. 11.23
88
Bowden, 2010: 167; Nock, 1933: 138
89
Bowden, 2010: 167
90
Bowden, 2010: 167; Winkler, 1985: 215-27; Harrison, 2000: 238-52
91
Bowden, 2010: 166
92
Bowden, 2010: 166
93
Bowden, 2010: 166
94
Bowden, 2010: 166
95
Bowden, 2010: 168
96
Bowden, 2010: 168; Van der Horst, 1984: 16-23, 56-61
The purpose of this essay was to show the development of the cultic worship of Isis and
Serapis. Through archaeological remains, artefacts and ancient literature, it can be seen that
the cult developed from a small royal cult to one of immense societal importance. The
Ptolemies use of the cult to secure their dynastic success appears to have been a rewarding
endeavour as the family ruled until 30BC97. The development of Isis and Serapis during the
Ptolemaic era was thanks to the cross-cultural relevance of both these deities. Their ability
to be worshipped by both Egyptians and Greeks alike under the Ptolemies, allowing for
peace during their reign and a period of cultural and intellectual flourishment. Although
there is little on the actual practices of the cult itself, it can be seen that all of Egypt was able
to revel in its festivals and rituals. The cult grew in importance as the Ptolemaic dynasty
became more secure; with the Serapeum being built under the third Ptolemy, growing in
size throughout the dynasty’s existence. Isis and Serapis continued being important deities
throughout the Roman empire until the end of ‘paganism’98. The cults far reaching hand
could be felt across the Mediterranean with temples to these two gods being found as far
from Egypt as York99. Under the Romans, Isis and Serapis were still considered symbols of
power, and had temples dedicated to them in Rome and across the empire.
In conclusion, the development of cultic worship under the Ptolemies, in the case of Isis and
Serapis was one of huge proportions. The Ptolemies used this cult as a power tool, but even
though Isis has been described in her aretalogy as ‘the mistress of every land’ 100, she
remained an Egyptian goddess. Becoming part of either her or Serpais’s cult meant taking
on an Egyptian identity, although for some it may have been a form of religious tourism 101.
Bringing all the discussion of this essay to a head, the cultic worship of Isis and Serpais was a
hugely important factor of life in Ptolemaic Egypt, as indicated by the monumental size of
the temples and statues dedicated to these deities. Although the true nature of the cult is
hidden beneath hundreds of years of mystery, it can be found that the worship of Isis and
Serpais was fundamental to the success of the Ptolemaic dynasty and had a long-lasting
effect on the history of Egypt as a nation.

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