Editing Isis (section)

==Possible influence on Christianity==
[[File:Agathé daimôn, future Agathe de Catane.jpg|thumb|right|upright|alt=Painting of a seated woman with a child in her lap, offering one of her breasts to the child|Isis Lactans holding [[Harpocrates]] in an Egyptian fresco at [[Karanis]], dating to the fourth century CE]]
A contentious question about Isis is whether her cult influenced Christianity.{{sfn|Alvar|2008|p=30}} Some Isiac customs may have been among the pagan religious practices that were [[Interpretatio Christiana|incorporated into Christian traditions]] as the Roman Empire was Christianized. [[Andreas Alföldi]], for instance, argued in the 1930s that the medieval [[Carnival]] festival, in which a model boat was carried, developed from the Navigium Isidis.{{sfn|Salzman|1990|p=240}}

Much attention focuses on whether traits of Christianity were borrowed from pagan mystery cults, including that of Isis.{{sfn|Alvar|2008|pp=383–385}} The more devoted members of Isis's cult made a personal commitment to a deity they regarded as superior to others, as Christians did.{{sfn|Beard|North|Price|1998|p=286}} Both Christianity and the Isis cult had an initiation rite: the mysteries for Isis, [[baptism]] in Christianity.{{sfn|Bowden|2010|pp=207–210}} One of the mystery cults' shared themes—a god whose [[dying-and-rising deity|death and resurrection]] may be connected with the individual worshipper's well-being in the afterlife—resembles the central theme of Christianity. The suggestion that Christianity's basic beliefs were taken from mystery cults has provoked heated debate for more than 200 years.{{sfn|Alvar|2008|pp=390–394}} In response to these controversies, both Hugh Bowden and Jaime Alvar, scholars who study ancient mystery cults, suggest that similarities between Christianity and the mystery cults were not produced by direct borrowing of ideas but by their common background: the Greco-Roman culture in which they all developed.{{sfn|Bowden|2010|pp=207–210}}{{sfn|Alvar|2008|pp=419–421}}

Similarities between Isis and [[Mary, the mother of Jesus]], have also been scrutinized. They have been subject to controversy between [[Protestant Christianity|Protestant Christians]] and the [[Catholic Church]], as many Protestants have argued that Catholic [[veneration of Mary]] is a remnant of paganism.{{sfn|Benko|1993|pp=1–4}} The classicist R. E. Witt saw Isis as the "great forerunner" of Mary. He suggested that converts to Christianity who had formerly worshipped Isis would have seen Mary in much the same terms as their traditional goddess. He pointed out that the two had several spheres of influence in common, such as agriculture and the protection of sailors. He compared Mary's title "[[Mother of God]]" to Isis's epithet "mother of the god", and Mary's "[[queen of heaven]]" to Isis's "[[queen of heaven (antiquity)|queen of heaven]]".{{sfn|Witt|1997|pp=272–274, 277}} Stephen Benko, a historian of early Christianity, argues that devotion to Mary was deeply influenced by the worship of several goddesses, not just Isis.{{sfn|Benko|1993|pp=263–265}} In contrast, [[John McGuckin]], a [[church historian]], says that Mary absorbed superficial traits from these goddesses, such as iconography, but the fundamentals of her cult were thoroughly Christian.{{sfn|McGuckin|2008|pp=17–18}}

Images of Isis with Horus in her lap are often suggested as an influence on the [[Madonna (art)|iconography of Mary]], particularly images of the [[Nursing Madonna|Mary nursing the infant Jesus]], as images of nursing women were rare in the ancient Mediterranean world outside Egypt.{{sfn|Heyob|1975|pp=74–76}} Vincent Tran Tam Tinh points out that the latest images of Isis nursing Horus date to the fourth century CE, while the earliest images of Mary nursing Jesus date to the seventh century CE. Sabrina Higgins, drawing on his study, argues that if there is a connection between the iconographies of Isis and Mary, it is limited to images from Egypt.{{sfn|Higgins|2012|pp=72–74}} In contrast, Thomas F. Mathews and Norman Muller think Isis's pose in late antique panel paintings influenced several types of Marian icons, inside and outside Egypt.{{sfn|Mathews|Muller|2005|pp=6–9}} Elizabeth Bolman says these early Egyptian images of Mary nursing Jesus were meant to emphasize his divinity, much as images of nursing goddesses did in ancient Egyptian iconography.{{sfn|Bolman|2005|pp=17–18}} Higgins argues that such similarities prove that images of Isis influenced those of Mary, but not that Christians deliberately adopted Isis's iconography or other elements of her cult.{{sfn|Higgins|2012|pp=78–79}}