m ‘The Great Mother and her Eunuchs promised to a happy eternity (Photius, Bilthes, 242,131). The god Sf ephemeral blossoming, or rather, tragic deflowering, has become the guarantee of immortality, of which the funerary Attises of the preceding centuries had already given a foretate Tn the name ofthe sicrfce of their wiry, which ad made them become Attides, the gall especially aspired to this felicity in the afterword. Hence the indignant reaction of St Augustine (City of Go, Vil 26: In order to have a happy Ife afer death, must one consecrate oneself to these gods when by doing so one cannot live decently before death, subject as one is fo such repugnant superstition’ and linked with such obscene demons? The dendrophori were not officially supprested until 415, The victory of Theodosius over the pagan rhetontian and usurper Euge- nian im 396 had pt paid to the public practice ofthe Mother worship ult, Serena, Theodosius’ nieve, having made her way into the temple ‘on the Palatine, seized Cybele’s necklace to put it round her own neck 0 the Grent Mothers fithfl sere not mich surprised to learn one lay thatthe princess had die of strangulation ‘Phrygian would stil old is ground fora wile in some localities and in theosophical cenacls. In the East, Neopatonsts ike Damascus ontinued inthe sath century to incorporate Atti in ther theology a= ‘generator of the sublunar world Procus devoted a Motfer-clt Book to Cybele in which, lke Julian, he justifies the myth of Atis by way of lofty speculations on the soul and the cosmos. He takes pains not forget him in his. ym 10 Helis! any more than the esoteric tenyelopedist Martianus Capella inthe invocation tothe Sun that he ‘scribes to Philologivs (I, 192). The biographer of Proclis, Marinus of Nespolis, informe us that every month his master underwent the purifications of the Phrygian ritual” “Absolutely remarkable is the. development of the Neoplatonist ‘exegesis applied to Cybele, and chiefly 0 her “vine offspring’ as he is called in the previously mentioned inscription of Petronas Apollo- 70, Pliny the Elder (Natural History. XXXIM, 41) ted that veven men are taking to wear on theie finger the egy of Hiarpocrates and images of Egyptian gods ‘A typical example is one of a community of faithful who met together in premises on the Aventne set up in the time of Marcus ‘Aurelius or Commodus, othe north-west ofa complex of buildings ‘where the church of Sana Sabina would be erected three centuries later" This long vaulted corridor belonged to a house occupied by ‘one ofthe emperor's accountants. Decorated with paintings relating the Osiian myth, this meeting place sill bears some primitive or scratched on its walls by the ‘mysta', with their names, {he direct and spontancous expression oftheir customary talk trivial fand rudimentary Isiacism, in sharp contrat to the mysticism which ‘mistakenly captivates the embellishing imagination ofthe Modems. ‘Bat this vulgarity in no way detracts fom the sincerity ofthe feelings fand denotes a remarkable adaptation of Egypan-style piety to all levels of intellect and sensibility Whether enthroned onthe Palatine or {in the prestigious temples of the Campus Martivs and the Quirinal, the religion of the Delta retained its hold on the masses and the minds ofthe people Isis of the Many Names, or Our Lady of the Waves 95 The Conquest of the West Apart fom the two great sanctuaries just mentioned, other temples housed Isac worship.” notably near the church of SS. Pio and Marcellin, perhaps on the Capitol but in any case om the Caclian ‘where the lite ste vessel of Santa Marian Navicell’ not far rom a barracks (Cesira Peregring), reminds us of those ex-votos offered by Soldiers to Isivofthe Sea (Pegi) when they had safely arrived in Port. But « number of statues wee also set up in kinds of public or Private chapels in every quarter of the Ut aly was unevenly afected by the Isac tren, Generally speaking this entrenched iself in ports, copecially Ostia” where the bustling Population was ax cosmopalita ae that of me, and in Campania In Naples and Poezwoli where trade with the Delta remained active despite the swiftly triumphant competition ofthe Portus August! on the mouth ofthe Tiber. Inthe north-east ofthe peninaula Aquileia which had direc and sustained contact with Egypt was a flourishing ‘entre inthe imperlal period from which Isiacsm spread is influence ‘long the military routes to Pannonia on the one hand and, via Verona, to Milan and the Alpine passes on the other. On the archac logical map of finds, the two conte ofthe Adriatic are studded with ‘Acgypiaa™ from Brindisi to the Veneto and from Trieste to Salone, where several statuettes of Osiris and nimerous ushabis (stand-ins for the dead which were supposed to work in their place in the afterlife) demonstrate the vitality of genuinoly Nilotic beliefs. Certain Egyptian or Egytionizing commorities had thir coms evidenced, for example, by the discovery of a Canopic vase near Pozzwoi, on the Capua road From the coastal towns of Dalmatia, and chefy from Sslonae, roads provided soldiers officials, Halan and Gracco-orental traders with he means of conveying the Aleandrian gods to Ssca (Sisak) and Sirmium (Sajemska Mitrovica)” From Aquileia one could go directly to Emona {present day Lubljna), where onthe occasion ofthe autumn festivals ‘ke moulds inthe shapes of Iss and Seraps tured ut goodies for popular deletation* One could also reach Poetevio (Pru, where the ‘Customs post recruited Mithraists atthe sme time as worshippers of the Egyptian gods. By the same route Savaria (in Hungary) could be visited, where nis had flourishing sanctuary, or Aquincum, on the tanks ofthe Danube (near Budapest), where the discovery of mummies bear witness othe immigrant loyalty to their funeral traditions” In the Danubian provinces kiacism prospered remarkably, andthe ative frequency with which statuettes of Onis have been recovered confirms9% Iss of the Many Names, or Our Lady of the Waves {he strongly Egyptianizing nature of the cult" From the Adriatic to the Black Sea, at Sulonae as at Tom, Alexandrian shipowners contributed to the difusion or strengthening of Serapian worship. But ouside urban and administrative centres, the Nite religion scarcely appears t have taken root except along the major trunk roads and great Wading routes [Wnever relly ott eth into the hinterland tha was ite or poody Romanized. Even in Italy, apart from Latium, Campania and the North-east (Veneta, Aeris), Isiacism penetrated only toa limited extent. The south of the peninsula (Lucania, Bruttim, Calabria) and even Pice- ‘hum were scarcely afected. Around Rome and the large ports the cult expanded partly into the rural areas. In the early fifth century people ‘would stl joyfully celebrate the rediscovery of Osiris, honoured as fod of vegetation" But Iss had hardly any followers in rural Seles, ‘Nevertheless, in and around towns one finds a rematkable attach ‘ment 0 the exoticsm of the ceremonial and_ representations. This leaning went as far as making pseudo-Egyplan monuments, Hke the famous Isic Table of Turin (probably originating from Rome)" ot the base from Herculaneum whowe hieroglyphs area product of the Wildest fight of fancy" This Egyptomania influenced pictorial fash- jon, notably inthe Third Pompetan style. More than the Greeks, the Romans had a penchant forthe Egyptianate type of Iss, which in any case enjoyed an absolutely clear pre-eminence in the Peninstla Despite his temple on the Quirinal, in Italy Serapis had far fewer worshippers than the goddess of Fortune, whose power prevailed ‘over destiny and who as easily identifiable with so many sovereign, maternal or helpful goddesses. Isis in fact, was the embodiment of ‘aris aspects of divine femininity that were familiar tothe Romans in the imagery of their family household shrines (arava, a the same time as the ‘mystery’ and ‘complete otherness’ in ieratic idols of Memphiti tradition. The Roman West by no means frowned upon her Cyrensica which, inthe 200s sc, sent a worshipper of Serapis to ‘Taormina, had for a long time maintained an Egyptian style of worship that did not fil nthe imperial period. Cyrene had an eum that was richly endowed with satues™ A polychrome statue was found there which perhaps represents a female initiate enveloped in strips of cloth lke a muarnay and wearing on her heed the solar die with the snake (uraeus, which likens her to Ii. Among the sculp- tures, one in particular is noteworthy: a priestess carrying a heavy fariand of fats slung across her shoulder, as Apuleius attibutes £0 the goddess when she appears to Lucius (Metomrpose, XL 4,1). Ia Iss of the Many Names, or Our Lady ofthe Waves 97 the (unfortunately fragmentary) iambic aretalogy of Cyrene, Isis is revealed as the greatest among the goddesses in the heavens In ‘Tapolitania, at Sabraths, the Serapeum dominated the Forum, but Iss had her temple outside the walls in the west in Africa Proconsularis as in Numidia and the two Mauretanias, evidence is spaced out unevenly along the coast, fom Carthage to Volubilis by way of Cherche™ Egyptian art had already tnfluenced the iconography of the Punic gods. Carthage maintained its trading relations with Alexandria, and Serapis was especially honoured tere. At Cherchel (where the temple of Isis housed & crcodile) the Egyptian gods mast have benefited from the mariage of Juba I, king of Mauretania, to Cleopatra Selene or ‘Moon, the daughter ofthe great Cleopatra and Mark Antony. Garrison towns like Tessa, Lambacsis and Atria didnot escapee Isa tend. Ina 158. the legate ofthe Hrd Augusta legion himself publicly made an act of piety at Lambaesis, by having the temple of Its and Serapis enlarged Ind embellished. The sancusry yielded a number of curious objet notably an allar decoration with Horus-Harpocrates between two Aanguipede deities, and sacred animals (Apis, uraeus, cat and dog. head ‘Outs the pots and multary camps, the Egyptian gods variously penetrated the hinterland by the most equented routes in Proms [Exton tows ie Cita (hich hed it feanple and priate of Li), El jem, Douggs, Makthar and Bulla Rega, in more modest localities like Membressa (Mader el Bab), Vallis or Choud and Batl. Toutain, who (like too many historian) attached importance only to epigraphy Underestimated the success of the Nilotic cults in Roman Adria It appears that Serapis was particularly venerated in. Proconsularis maghly Presentday Tunisa). There he was assimilated to Baal Hammon and Saturn and as ina dedication from Aquincum) Nep tune as god of aquatic fritfuines, which presumes identification with Osiris, the fertilizing water of the Nile. On a Basel from Makthar the god wears the solar ays of Hlisaaps In the Louvre fragment of large sculpted panel may be seen, on which Ise is featured in company with Serapis and Bacchus, behind Horus Harpocrates: this monument came from Henchir el termi (Tinsla. Dionyaus pechape corresponde to Osiris We find Anubis associated with the goddess on the two faces of a large base ds: covered at Dougga. Finally we must not forget that an African from Madaurus, Apuleius, ended his novel Metamorphoses or The Golden A with an emotive profession of Isac faith. In the Tberian’ peninsula" the Mediterranean ports and huge valleys assisted the immigration of men and their gods. At Emporise98 Iss of the Many Names, or Our Lady of the Waves (CAmpurias), which was in communication with Marseille and Alexan- dria, a republican period temple was discovered, whose adylon Fanked by lateral stairways, in a clowed courtyard bordered By & portico, recalls the layout of the Pompei Tseum. On the road going long. the coast from the Pyrenees to Gades (Cadiz), Tarragona, Saguntum and. Valentia preserve evidence of Isiac devotion At ‘Saguntum, a faithful believer fulfilled his vow to the Mistress of the Sea (Palais). At Valenti a company of slaves honoured the goddess. Between Ampurias and Tarragona, the spa Agua Caldae (Caldas de Monbuy) attracted pilgrims seeking divine ond curative favours. Farther south, in Batra, along or near the valleys of the Guadalguivir and Guadiana, there was a, proliferation ‘of Acgyplic, chilly at Seville ais and Cordoba, of the one hand: Be, Badajoa, Merida and Santa Amalia, on the ther ‘One ofthe earliest date sites isthe camp of Metllus, neat Caceres (orks Cacsarina), where the pity of merchants who were perhaps of Alexandrian origin is displayed (to judge by the style of the teracotia pillar erected in thir sanctuary around 79 8c)" The density of finds fn Bacticn is explained by the activity of Iberian ports which did business with both the eastern Mediterranean and Ily. Along the valley ofthe Ebvo and the road which, via Lepio (Leon) and Asturior “Angst reached the Atlantic at Bracira August (Braga), the Egyptian ods widely penetrated the north-west of Taraconensis, lui, Vala Solid, Aguae Flic (Chaves, still a cosmopolitan spa) preserve traces of homage to Isis, who was prayed to and represented in statuary ‘more than Serapis. In a minor town in Tarraconenss, Aci (Guadiz, fear Granada, atthe fot of the Sierra Nevada), the goddess wore on her legs, arms, neck, litle finger ring finger diadem and sandals, dozen upon dozen of precious stones: emeralds, diamonds, 10 say nothing of a hyacinth, a carbuncle and two ‘ightning wones’ (cer ‘aunze" All inal, is was beter adorned than a Spanish Virgin! The Guadiz inscription, incidentally, gives her the title pulls. In the fourtenth-century na text from Abydos had her say," am the great Virgin’ “The instance ofthe Iberian peninsula, hike that of Africa, challenges the oversgeneral conclusions of J. Tout. The spread of faci, in fact, went beyond port and Romanized zones to teach the indigenous population in several sectors. Even if Gracco-Egyptian elements con Inibuted tothe introduction ofthe Alexandrian culls Ini and Serapis ‘were eventually incorporated into the local pantheon. “They enjoyed enrmous success in Gaul, initially around the Golf servance and meditation 'A sense of asceticson and rule swent hand in hand with the discipline of the timetable. The continence to which even women of cosy virtue submitted themselves caused. some intation to their lovers Of wane thee werearangements hat could be mode or he a ful ‘The silver snake has moved its head: it was seen! But thanks to his tars and knowing paternoster, the priest manages to per sade Osiris not to withhold his pardon. A. plump goose,a” Td sis ofthe Many Names, or Our Lady of the Waves. dainty cake... and the god lets himself be corrupted! juvenal, Sates, VI 538-40) But consciousness of filing towards the goddess called forth public confessions (Ovid, Leters from the Black Se, 1,51) and displays of penitence. Seneca bears witness othe impression that could be made fn a welhbrought-up Roman by the sight of a woman devotee Shricking as she dragged her knees over the paving stones in the Streets (Happy Lif, 25,8)" Juvenal Sais, VI 5249 was appalled to Seo woman duck her head three times under the ice ofthe Tiber and tear her knees around the Isom Campens “the white lo [= Isis] orders it, she will go to the depths of Egypt and bring back water drawn from neat torrid Meroe #0 sprinkle the temple of Isis... She is convinced that the goddess in person has intimated this command to her See with what Kinds of souls and imaginations the gods Would converse during the night! Indeed, together with the divine service, reams occupied a large part of the lives of lsinc believers, In onder to conform tthe conditions of such a strict form of piety tnd persevere in them, worshippers who could do so moved into an dannewe of the sanctuary It was the better to enjoy the sweet presence ff the goddess’ that Lucius booked “lodgings within the temple tnclonure itself and temporarily established his dwelling there, tak Ing pat though stl as a private citizen in the service ofthe goddess, closely associated with the life of the priests and perpetual wor Shipper of the august divinity’ (Apuleius, Metamorplses, XI, 19,1 Public Solemmities and Mystery Rites ee ee oe year egal yo th Nav isan te en Oo Tn che “Vc of non rey 5 Mary bcd ora altho enh a a laa ee prlenrrems eppricienien P eerq sae ferp ore Gu ores sarc of he cnetesd ince Te eae acs Suet phen ace eieprate tree ea Tom, Byeantan, Teno, Noma at Suda Pl opt a th tated of ming ix hoe pact, Apa gira we sre the colour dein (eames XL 1 Iss of the Many Names, or Our Lady of the Waves 115 ‘The day began with an exuberant procession of Setumed groups) kindof carnival featuring men in omen clothing, some diese up as soldiers or gladiators, some as hunters or magistrates, fishermen oF Plllosophers, A bear attired asa matron carried inher biter a monkey Iwas rigged out as Ganymede; a donkey was fitted with false wings: a tock Pegasus was accompanied by an aged Bellerophon: the people ‘making fun of both human and divine society Behind this pantomime, clad all in white and crowned with flowers, walked the women, some stewing the ground with petals, others timing with thei ivory combs the at of dressing the godden’'s hat, Sprinkling the steets with unguents and perfumes. They were fl lowed by the fithfl, armed with lamps, torches, candles 0 props tte the origin of the celestial stars then to the sound of par-Pipe> land flutes, came a choir of young singers folltwed by the musicians of Serapis who, ‘on aie oblique insrenent extended towards their right ear, played a tune familar to the god in Ns temple Next arrived ‘groups of initiate to the divine mysteries men and women of every age and rank; in all the immaculate splendour oF thet tren robes’ the ‘women veiled, the men shaven-headed, Yerestrial stars ofthe august religion They shook thir sista of bronze, silver or gold. This concer of metalic strdency announced the ministers ofthe cult tightly clad in white linen, like the priests who, on a famous fresco from Hercula ‘cum, preside over the ceremonies preceding a procession of the holy water (plate 15) All carried symboticattbutes. The one who led the procession (the Iychnophoros) held a lamp carved in the shape of a small Boat, its flame signifying the light of Serapis-Heliog its shape the power of ss aver the sex waves. The second held with both hands & small altar Called “saccour’ to remind people of the providence of the helpful foddess. The third carried 4 gold palmleaf and a caduceus which Characterized him as astrologer, The fourth showed a hand of justice nd a small golden vessel, rounded in the shape of a breast, which ‘was used to pour out libations of milk: this was the stolst Gn the Pompeinn Tecim large open-palmed hand was found which was used precisely in the solemn procession) "The ith hada winnowing basket laden with gold ranches (one tradition held that Isis laid the mutilated limbs of Osiris in just such a bashed). Lasly, a sixth digaitary presented the amphors which probably corresponded tothe hydra of the ‘prophet in the list detailed by Clement of Alexandria Stromateis, VL, 37,1. ; Following the pricts came the gods, ‘eigning to walk on human feet: an anubophoros holding the idol or the mask of the cy cephalus god, with a black face and a gilded face (in his role of