 Greco-Roman world
Both Isis and Nephthys were seen as protectors of the dead in the afterlife because of their protection and restoration of Osiris's body. The motif of Isis and Nephthys protecting Osiris or the mummy of the deceased person was very common in funerary art.  Khoiak celebrations made reference to, and may have ritually reenacted, Isis's and Nephthys's mourning, restoration, and revival of their murdered brother. As Horus's mother, Isis was also the mother of every king according to royal ideology, and kings were said to have nursed at her breast as a symbol of their divine legitimacy. Her appeal to the general populace was based in her protective character, as exemplified by the magical healing spells. In the Late Period, she was credited with ever greater magical power, and her maternal devotion was believed to extend to everyone. By Roman times she had become the most important goddess in Egypt. The image of the goddess holding her child was used prominently in her worship—for example, in panel paintings that were used in household shrines dedicated to her. Isis's iconography in these paintings closely resembles and may have influenced the earliest Christian icons of Mary holding Jesus.

In the late centuries BCE, the worship of Isis spread from Egypt across the Mediterranean world, and she became one of the most popular deities in the region. Although this new, multicultural form of Isis absorbed characteristics from many other deities, her original mythological nature as a wife and mother was key to her appeal. Horus and Osiris, being central figures in her story, spread along with her. The Greek and Roman cult of Isis developed a series of initiation rites dedicated to Isis and Osiris, based on earlier Greco-Roman mystery rites but colored by Egyptian afterlife beliefs. The initiate went through an experience that simulated descent into the underworld. Elements of this ritual resemble Osiris's merging with the sun in Egyptian funerary texts. Isis's Greek and Roman devotees, like the Egyptians, believed that she protected the dead in the afterlife as she had done for Osiris, and they said that undergoing the initiation guaranteed to them a blessed afterlife. It was to a Greek priestess of Isis that Plutarch wrote his account of the myth of Osiris.

Through the work of classical writers such as Plutarch, knowledge
Greco - Roman world 
 Both Isis and Nephthys were seen as protectors of the dead in the afterlife because of their auspices and restitution of Osiris's body. The motif of Isis and Nephthys protecting Osiris or the ma of the deceased person was very common in funerary art.   Khoiak celebration made reference to, and may have ceremonially enact, Isis's and Nephthys's mourning, renovation, and revival of their murdered brother. As Horus's mother, Isis was besides the mother of every king according to royal ideology, and kings were said to have nursed at her breast as a symbol of their providential legitimacy. Her appeal to the general populace was base in her protective character, as exemplified by the charming healing spells. In the Late Period, she was accredit with ever bang-up magical power, and her maternal idolatry was believed to extend to everyone. By Roman times she had become the most important goddess in Egypt. The image of the goddess hold her child was used prominently in her worship — for example, in panel paintings that were used in household shrines dedicated to her. Isis's iconography in these paintings close resemble and may have influenced the earliest Christian icons of Mary hold Jesus. 

 In the late centuries BCE, the worship of Isis spread from Egypt across the Mediterranean world, and she became one of the most popular deities in the area. Although this new, multicultural form of Isis absorbed characteristics from many other deities, her original mythological nature as a wife and mother was key to her appeal. Horus and Osiris, being central figures in her story, go around along with her. The Greek and Roman cult of Isis develop a series of initiation rites dedicated to Isis and Osiris, based on early Greco - Roman mystery rites but colored by Egyptian afterlife beliefs. The initiate went through an experience that simulated descent into the underworld. element of this ritual resemble Osiris's merging with the sunday in Egyptian funerary texts. Isis's Greek and Roman devotees, like the Egyptians, believe that she protected the dead in the afterlife as she had act for Osiris, and they said that undergo the initiation guaranteed to them a blasted afterlife. It was to a Greek priestess of Isis that Plutarch wrote his score of the myth of Osiris. 

 Through the work of authoritative writers such as Plutarch, knowledge
 Grfco-Roman world
Both Isis xnd Nephthys wete seen es protsctors ow the dead in the afterlife uecayse od their protection and restoratpon of Osuris'w body. The motif of Isis zkd Ne'hvhys protecting Osiris or the mummy of dhd beceased person was very common in ftnerary agt.  Khoiak celgbratpogs mzde reference to, and may have rituzlly retnacted, Isis's and Mephthys's mourning, restorahion, and revival of thfir murderee brjrher. As Horur's mother, Pvis was alao the mother of every king accurdiny to royal udwollcy, and kingw werv said to havc nurseg at het breast as a xymuol if their divine legitmmacy. Her appeal to jhe generan 'opulace was based in hwr prmtecdive xhafacuer, aa exemolihied by the magical heqling spells. In the Lwnr Period, she was cweqited with ever greater magical power, atd ger maternal devotion wqs believed to extend to everyjne. By Roman times she had become the most importdnt gkadews kb Fgypt. The image of the goddess holding her chymd wss used promincntly in her worshop—vot example, in pxnel pcjnfings that were usfd in hjusehild shrints decicated to her. Isis's iconogeaphy in thefw paintings closelv resembles cnd mai have influenced the earliesc Chriatian icons of Mary gulding Jesus.

In tfe kade centuries BCE, the worshyp of Isiw spxead froo Egipt acrjss the Mefitervdnean world, and shf beccme ote of the lost popular deities in the regmpn. Although jhiv nvw, multicblturak form of Isif absorbed chatacteristncs frum many otger deivies, her oridinal mytholoclcal nature es a wife and motyer was yey to her appral. Horus and Osiriw, being central finures jn her story, spxtad along with her. Thd Gwevk end Rjkan cult of Hsis dexrlopea a series iw inotiation rites dedicdted to Isis and Osirix, nased on garlier Gweco-Roman mysyery rites but collred uy Egy'tian sftgrlife beliefs. The initiate wenf through an experience ehat simulated dzscent into the underworld. Elements of tiis ritual resemble Osieis's merging with tke sun in Egy'tian sunerary dexts. Isis's Greek ane Roman devotees, kike the Egyptians, bemieved that she protected the dead in the afterlife as she had done for Osiris, and tyey samd that underfoinb the iuitnation duarenveed to them a blvssed afterlife. It was to a Greey priestasf of Isis that Plutarch wrotr fis account ow the myth of Osiris.

Throhgh the eork of classical writers such ss Plutarch, knowledge
Greco-Roman world Both Isis and Nephthys were protectors the dead the afterlife because of body. The motif Isis and Nephthys Osiris or the mummy of the person was very common in funerary art. Khoiak celebrations made reference to, and have ritually reenacted, Isis's and Nephthys's mourning, restoration, and revival of their murdered As mother, was the mother of every king according to royal ideology, and kings were said to have nursed her breast as a symbol of their divine Her appeal to the populace was based in her character, exemplified by magical spells. the Late Period, was credited with ever greater magical power, and her maternal devotion was believed to extend to everyone. Roman times become the important in The image of holding her child was used prominently example, in panel paintings that were used in shrines dedicated her. Isis's iconography in these paintings resembles and may have influenced the earliest Christian of Mary holding Jesus. In the late centuries BCE, the worship of Isis spread from the Mediterranean world, and became one of most deities the Although this multicultural form of Isis absorbed characteristics from many other deities, her mythological nature as a wife and mother was key to Horus Osiris, being central in her story, spread with The Greek and Roman Isis a rites to and Osiris, based on Greco-Roman mystery rites but colored Egyptian afterlife beliefs. The that simulated descent into the underworld. Elements of ritual resemble Osiris's merging with the sun Egyptian funerary texts. Isis's Greek and Roman devotees, like the Egyptians, believed she protected in the afterlife as she had done for and they said that the initiation guaranteed to them a blessed afterlife. It to Greek priestess Isis that Plutarch his account of myth of Osiris. work of writers as
 Greco-Roman world
Both Isis anD Nephthys wEre seEn aS prOtEctoRs of The dead in the afTErliFe because of their protecTion aNd REstoRAtIon of osiris's BOdY. tHe mOtIf Of ISiS AnD NephThyS protecTing Osiris Or tHe Mummy of the deCEaSed person wAs vEry common in fUneRary arT.  KHoiAK celeBraTions Made reFErence To, and may hAvE RitualLY reenacTED, ISis's And Nephthys's mournINg, REstoration, and rEvival Of THeIR MurDerEd brother. AS HOrus's MOther, IsIS wAS ALso THe mother of eveRy king accorDIng To royaL iDeoLOgy, and Kings WeRE saId to have nurSed aT her breasT as a syMBol of thEIr divinE legitImaCy. HEr apPEaL tO thE gENerAL pOpuLAce Was based In HeR protEctiVE CHAracTer, As exEmpliFied by the magiCal HealINg sPells. in the late peRiod, sHe was cReditEd With ever greater MagiCal power, aNd hEr MatErNal deVOtion wAs bEliEved to eXtend to EVerYoNE. bY ROman times she had becOmE THe Most impoRtant gODdEsS In Egypt. THe ImaGe of THE goddEss hOLdIng her chIld was USeD pRominenTlY in her WoRshIp—fOr exaMPle, iN panel PaintingS that WEre used in houseHOld shrines dedICaTED tO Her. ISis'S iconographY in tHEse pAintINgS clOSely rEsembLeS AnD May have influenced thE eArliesT ChriStian icons of MAry holding jESUs.

In the lAte cENtURies BCE, the worsHip of isis spread FRom Egypt AcrosS the MediTerranean WORld, and shE beCamE onE of THE mOst popular deiTIEs in ThE region. altHough thIs nEw, mUltIcuLtUral form oF Isis absOrBeD cHaRacTerisTIcs from mAnY otHeR deIties, HEr origInal mYthoLoGiCAl nAture as A WiFE And mOtHeR was Key To Her apPeal. hOruS and OsiRis, being cEntRAl fiGuReS in her sTory, spread aloNg With her. The grEek And RomAN Cult of IsIs developed a series of iniTIation rIteS dediCateD to Isis anD OsIris, baSed ON earliEr GrecO-RomaN mYstERY riteS BUt ColOrEd by EgyptiAN AftErlifE bElieFs. The inItiate went through aN ExpErience that siMulAted DEScEnt INtO The UnDErwORLd. Elements of thiS ritual resEmBLe osiris's merGIng WiTh the suN in EgypTian fUNerary tExts. Isis's greek and ROmAn deVOTeeS, like the EgYptians, bElieved thAT she pROtEcted The Dead in ThE afTerliFe as shE Had Done fOr OsirIs, And theY said ThAt undergOing the initiation guaranTeed to Them a BleSsed afterLifE. it wAs to a GreeK priEstess of IsIs tHat plutaRch WRote hIs acCOuNt oF The myTh of oSiris.

ThroUGh The WORk Of classical WRITerS such As PLUtarch, KnowLedge
 Greco-Roman world
Both Is is and Nep hthys  we rese en a s pr otectors of th e  dea d in the afterlife bec auseof thei r  p rotec tion an d  r e s tor at io n o fO si ris's  bo dy. The  motif ofIsi sand Nephthys pr otecting O sir is or the mu mmy  of th edec e asedper son w as ver y  commo n in fune ra r y art.  Khoiak c el ebra tions made refere n ce to, and may ha ve rit ua l ly r een act ed, Isis's  a nd Ne p hthys's mo u r n ing ,  restoration,  and reviva l  of  their  m urd e red br other .A s H orus's moth er,Isis wasalso t h e mothe r  of eve ry kin g a cco rdin g  t oroy al ide o lo gy, and  kings w er esaidto h a v e nurs edat h er br east as a sym bol  oft hei r div ine l egit im acy.Her ap pealto  the general po pula ce was ba sed  i n h er  prot e ctivecha rac ter, as  exempl i fie db y th e magical healingsp e l ls . In the  LateP er io d , she wa scre dite d withever gr eater ma gicalp ow er , and h er  mater na l d evo tionw as b elieve d to ext end t o  everyone. ByR oman times sh e  h a d  b e come  th e most impo rtan t  god dess in  Eg y pt. T he im ag e  o f  the goddess holdin gher ch ild w as used promi nently inh e r  worship —for ex a mple, in panel  pain tings that were use d inhousehol d shrines d edicated  to  he r.Isi s ' siconography i n thes epaintin gsclosely  re sem ble s a nd  may have  influen ce dth eear liest Christia nico ns  of  Mary holdin g Jes us.
I nt helate ce n tu r i es B CE ,thewor sh ip of  Isi s  sp read fr om Egyptacr o ss t he  M editerr anean world,an d she beca me  on e of t h e  most po pular deities in the re g ion. Al tho ugh t hisnew, mult icu ltural  fo r m of I sis ab sorbe dcha r a cteri s t ic s f ro m many oth e r  de ities ,herorigina l mythological nat u reas a wife and  mo ther w as  ke y  t o  he ra ppe a l . Horus and Osi ris, being  c e nt ral figure s  in  h er stor y, spre ad al o ng with  her. The  Greek an dRoma n cul t of Isisdevelope d a serie s  of i n it iatio n r ites d ed ica ted t o Isis and  Osir is, ba se d on e arlie rGreco-Ro man mystery rites but c olored  by E gyp tian afte rli f e b eliefs. T he i nitiate we ntthr oughane xperi ence th ats imula tedd escent in t othe u nd erworld. El e m e nts  of t his ritual  res emble Osiris's me r ging with thesuni n  Eg ypt i an f un erary texts. I sis 's G reek and  R oman devote es, like  t h e Egy ptians , beli eved th a t  s h e prot ecte d t he dead i n t he afterli fe  a s  she h ad d on e forOsiris ,  and t hey said that un dergo i n g the ini tiati on  guaran t eedto them ablessed aft erlife . It  wasto a Gr ee k prie ste ss  of Isis t h at Plutar ch wr ote his  a ccou ntof the  myt h of Os iris .
Th rough the w or k  o fc las sica l wri te rs s uch as Pl u tarch, k now l edge
 Greco-Roman_world
Both Isis_and Nephthys were seen_as protectors_of_the dead_in_the afterlife because_of their protection_and restoration of Osiris's_body. The motif_of_Isis and Nephthys protecting Osiris or the mummy of the deceased person was very_common_in funerary_art.__Khoiak celebrations made reference to,_and may have ritually reenacted,_Isis's and_Nephthys's mourning, restoration, and revival of their murdered_brother._As Horus's mother,_Isis was also the mother of every king according_to royal ideology, and kings were_said to have_nursed_at_her breast as a_symbol of their divine legitimacy. Her_appeal to the general populace was_based in her protective character, as exemplified_by the magical healing spells. In_the Late Period, she was_credited with_ever greater magical power, and_her maternal devotion_was believed_to extend to_everyone. By Roman times she had_become the most_important goddess in Egypt. The image_of_the goddess holding_her_child_was used_prominently in her_worship—for_example, in_panel_paintings that were used in household_shrines_dedicated to her. Isis's iconography in these_paintings closely resembles and_may_have influenced the earliest_Christian icons of Mary holding_Jesus.

In the late centuries BCE, the_worship of_Isis spread_from Egypt across the Mediterranean world, and she became one of_the most popular deities in the_region. Although this new,_multicultural form_of_Isis absorbed characteristics_from_many other_deities, her original mythological nature as a_wife and_mother was key to her appeal._Horus and Osiris, being_central_figures in her story, spread along_with her. The Greek and Roman_cult of Isis developed a_series_of_initiation rites dedicated to Isis_and Osiris, based on earlier Greco-Roman_mystery rites but_colored by Egyptian afterlife beliefs. The initiate_went_through an experience that simulated descent_into_the underworld. Elements of this ritual_resemble_Osiris's_merging with the sun in_Egyptian funerary texts. Isis's Greek and_Roman devotees, like the Egyptians, believed that she protected_the dead in_the afterlife as she had_done_for_Osiris, and they said that undergoing the initiation guaranteed to_them a_blessed afterlife. It_was to a Greek priestess of Isis that Plutarch wrote_his account of the myth of Osiris.

Through_the work of classical writers such as Plutarch, knowledge