The diffusion of the cult of Isis from Egypt across the Mediterranean world. A study of the diffusion of the cult of Isis from Egypt across the Mediterranean world through the analysis of the Temple of Isis at Philae, the Temple of Isis at the Campus Martius in Rome, and the temple of Isis at Pompeii

In this thesis the theme of the diffusion of the cult of the Egyptian goddess Isis from Egypt across the Mediterranean world is treated, by investigating some of the approaches that have been employed by Bommas, Woolf, Bricault, and Versluys in their analysis of the theme; and by examining the features of the Temple of Isis of Philae, the Temple of Isis at the Campus Martius in Rome, and the Temple of Isis at Pompeii. While the Temple of Isis at Philae mostly features architectural elements that are typical of indigenous Egyptian temples, the Italian Iseums of Pompeii and of the Campus Martius feature elements meant to evoke the Egyptian environment and elements of the cult of Isis that are represented in a Graeco-Roman fashion. After comparing the different characteristics of these structures, it emerges that the element that can be found in Egyptian temples of Isis (or in at least, the one at Philae) that persisted in the Temples of Isis when these were built in Italy, was the...Show moreIn this thesis the theme of the diffusion of the cult of the Egyptian goddess Isis from Egypt across the Mediterranean world is treated, by investigating some of the approaches that have been employed by Bommas, Woolf, Bricault, and Versluys in their analysis of the theme; and by examining the features of the Temple of Isis of Philae, the Temple of Isis at the Campus Martius in Rome, and the Temple of Isis at Pompeii. While the Temple of Isis at Philae mostly features architectural elements that are typical of indigenous Egyptian temples, the Italian Iseums of Pompeii and of the Campus Martius feature elements meant to evoke the Egyptian environment and elements of the cult of Isis that are represented in a Graeco-Roman fashion. After comparing the different characteristics of these structures, it emerges that the element that can be found in Egyptian temples of Isis (or in at least, the one at Philae) that persisted in the Temples of Isis when these were built in Italy, was the Nilometer, which was featured at the Temple of Isis at Pompeii, although it is not possible to know with certainty if this was featured in the Iseum Campense by looking at the archaeological evidence. In any case, many conducts for water were found in the latter structure, which could have been likely linked to the presence of a Nilometer or of other elements connected to water, and this would underline the persistence of at least the importance of the presence of water in the concept of the Iseum, and thus likely also in the practice of the cult. However, It has to be underlined that in the case of Philae, the Nilometer was with most probability used in connection to the presence of the river Nile in the vicinity of the structure, while in Italic temples this would have been an element related to the ritual of the cult. Other Egyptian-izing features, such as the dromos of the Iseum Campense, and the purgatorium of the Temple of Isis at Pompeii, were not present at the Temple of Isis at Philae, thus probably being features meant to evoke the concept of Egypt in general more than reflecting the characteristics of Egyptian Iseums. Therefore, it is possible to assume that the almost-total refashioning of the concept of the Iseum when this kind of structure was built in at least Rome and Pompeii might be a reflection of the refashioning of the cult that took place after it diffused out of Egypt.Show less

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