User:Cwolffu/Foreign influences on Pompeii

Original section from Foreign influences on Pompeii before Madison's edits: "Isis was one of the central goddesses in ancient Egyptian religion and mythology. It is believed that the cult of Isis arrived in Pompeii approximately 100BC, most likely introduced by the Greeks. It became popular among slaves, freedmen, women and later the nobility with followers believing that Isis could grant eternal life as she resurrected her slain husband (Osiris) from the dead. The temple dedicated to her worship is located in the theatre and gymnasium district of Pompeii. At this temple priests held two daily ceremonies. The first, celebrated before sunrise, memorialised the re-birth of Osiris while the second, celebrated in the afternoon, blessed sacred Nile water to give thanks to Isis. The temple was destroyed during the 62 AD earthquake but was quickly rebuilt, displaying Isis’ popularity in Pompeii." Madison Edited: "Isis was one of the central goddesses in ancient Egyptian religion and mythology. Evidence supporting the presence of the cult of Isis can be found in Puteoli, another Campanian city, as early as the beginning of the second century BCE. The Temple of Isis in Pompeii, which can also be traced back to the second century BCE, marks the rise of her cult. This cult became popular among slaves, freedmen, women and later the nobility with followers believing that Isis could grant eternal life as she resurrected her slain husband (Osiris) from the dead. Its foreignness to Romans and association with Cleopatra, especially during the transition from the Second Triumvirate to the reign of Augustus, sparked some contradictory actions by the Roman government. Leading up to and following the Battle of Actium, Augustus engaged in an ideological campaign which labeled Mark Antony as an effeminate other, made less manly and less Roman by his relationship with Cleopatra. Augustus's subsequent restoration of shrines to Isis signified that she could perhaps be welcomed into Roman religion even after her association with Cleopatra. However, his restriction of the worship of Isis to outside the pomerium in 28 BCE rendered the goddess definitively non-Roman, and demonstrated how uneasy the the Roman governing elite were to envelop Egypt into the Roman sphere and risk a loss of identity. Regardless, the Romans needed Egyptian imports for survival, and had little choice but to syncretize deities like Osiris and Isis into their world. In Pompeii, this Romanization of Egyptian deities (Interpretatio Romana) can be seen in depictions of Isis-Venus, Isis-Fortuna, and even Isis-Ceres in frescos, gardens, and small objects throughout the city. The House of the Gilded Cupids (VI.16.7, 38) is an excellent example of the relationship between foreign deities and Roman deities in Pompeii. The house's two shrines, called lararia, feature Isis, Anubis, and Serapis on one, and Jupiter, Juno, and Minerva on the other. This shrine displays a fascination with the Egyptian deities but at the same time forces Egypt to be understood in the context of Roman religion, echoing the dual nature of Egyptomania among Romans at the time. The temple dedicated to Isis' worship is located in the theatre and gymnasium district of Pompeii. At this temple priests held two daily ceremonies. The first, celebrated before sunrise, memorialised the re-birth of Osiris while the second, celebrated in the afternoon, blessed sacred Nile water to give thanks to Isis. The Navigium Isidis, a celebration of Isis on March 5, included a procession to the ocean and was believed to bring blessings to people who, like many Pompeiians near the Bay of Naples, were involved in commercial trade by sea. The temple itself was destroyed during the 62 AD earthquake but was quickly rebuilt, displaying Isis’ popularity in Pompeii."

New section in Egyptian Influences in Pompeii -> Art -> Domestic Decoration by Madison:

In the multicultural world that was the ancient Mediterranean, Egyptian influence is evident within Pompeiian houses from the broken pediment in wall paintings to the elevated podium in the style of the Temple of Isis. As for Egyptian techniques in Pompeiian decor, excavation of wall paintings suggests that Pompeiians used an Alexandrian-derived technique for creating a vibrant cerulean blue color. Though it has been argued that many Pompeiians may not have even understood how much Egyptian influence could be found in the artwork lining their homes, the presence and sharing of Egyptian material culture and techniques speaks to the multicultural influences throughout Campania.