Editing Isis (section)

====Initiation====
{{main|Mysteries of Isis}}
Some temples of Isis performed [[Greco-Roman mysteries|mystery rites]] to [[religious initiation rites|initiate]] new members of the cult. These rites were claimed to be of Egyptian origin and may have drawn on the secretive tendencies of some Egyptian rites.{{sfn|Griffiths|1970|pp=42–43}} However, they were mainly based on Greek mystery cults, especially the [[Eleusinian mysteries]] dedicated to Demeter, colored with Egyptian elements.{{sfn|Burkert|1987|p=41}}{{sfn|Bremmer|2014|p=116}}{{refn|group="Note"|The mystery rites may have emerged as part of the Hellenization of Isis under the Ptolemies in the third century BCE,{{sfn|Alvar|2008|pp=58–61}} in Greece under the influence of the cult of Demeter in the first century BCE,{{sfn|Pakkanen|1996|pp=78–82}} or as late as the first or second century CE.{{sfn|Bremmer|2014|pp=113–114}} Even after the initiation ceremony had developed, few texts in Egypt referred to it.{{sfn|Venit|2010|p=90}}}} Although mystery rites are among the best-known elements of Isis's Greco-Roman cult, they are only known to have been performed in Italy, Greece, and Asia Minor.{{sfn|Bremmer|2014|pp=113–114}} By giving the devotee a dramatic, mystical experience of the goddess, initiations added emotional intensity to the process of joining her following.{{sfn|Bøgh|2015|p=278}}

''The Golden Ass'', in describing how the protagonist joins Isis's cult, gives the only detailed account of Isiac initiation.{{sfn|Burkert|1987|p=97}} Apuleius's motives for writing about the cult and the accuracy of his fictionalized description are much debated. But the account is broadly consistent with other evidence about initiations, and scholars rely heavily on it when studying the subject.{{sfn|Bowden|2010|pp=165–167, 179–180}}

Ancient mystery rites used a variety of intense experiences, such as nocturnal darkness interrupted by bright light and loud music and noise, to overwhelm their senses and give them an intense [[religious experience]] that felt like direct contact with the god they devoted themselves to.{{sfn|Bowden|2010|pp=215–216}} Apuleius's protagonist, Lucius, undergoes a series of initiations, though only the first is described in detail. After entering the innermost part of Isis's temple at night, he says, "I came to the boundary of death and, having trodden on the threshold of [[Proserpina]], I travelled through all the elements and returned. In the middle of the night I saw the sun flashing with bright light, I came face to face with the gods below and the gods above and paid reverence to them from close at hand."{{sfn|Hanson|1989|p=341}} This cryptic description suggests that the initiate's symbolic journey to the world of the dead was likened to Osiris's rebirth, as well as to Ra's journey through the underworld in Egyptian myth,{{sfn|Griffiths|1975|pp=315–317}} possibly implying that Isis brought the initiate back from death as she did her husband.{{sfn|Turcan|1996|p=121}}