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Skip to main content. You're using an out-of-date version of Internet Explorer. Log In Sign Up. Agents, Images, and Practices". Proceedings of the VIth Int. Religions in the Graeco-Roman World , p. She had a special meaning for both women and girls, as she was venerated as a protective deity in regard to wishes and concerns in notably female areas: Her distinct connection with women and the family in general becomes apparent when one looks at figural representations of her lactating her little son Horus and written sources such as the aretalogies.
In an aretalogy from Cyme perhaps 1st cent. CE , which was found in the local Iseum in ,1 Isis praises herself for having brought man and woman together, instituting marriage contracts, imposing childbearing on women, and taking care of all matters related to that laborious and dangerous task. Isis, Osiris Sarapis and Horus Harpocrates became a kind of embodiment of family that was praised as holding up a basic principle stated in the above mentioned aretalogy: With that, we have arrived at the main Egyptian deities that played a central role in the cultic worship of every-day life, to whom Roman parents sent their prayers, in order to ensure health and well-being for their offspring.
In fact, there are a number of extant archaeological monuments dedicated by parents together with their children in the case of votive offerings or dona- tions or on behalf of their children in sanctuaries of Isis as well as Sarapis throughout the Roman Empire. A case in point is a statue base from Cyme found in the ruins of the mentioned sanctuary of Isis, dating from the 2nd cent. Byblos in order to find her beloved again.
The first words they would hear then from the children playing there were considered the answer the god had given. On this, see Paus. VII, 22, 2—4; X. V, 4, 11; D. CE base of a statue of a boy called Theonidas who had been consecrated to the same triad by his parents. The testimo- nies of these two genres complement each other in their content and provide the essential basis for answering questions like the following: Were there not just boys, but also girls amongst the children consecrated to Isis?
Can we possibly find in the archaeological material such special cases as double consecration, which is hitherto attested only by writ- ten sources?