In the deepening of its religious character which it underwent in becoming associated with Greek religious feeling of the decadence period, the worship of Attis was brought into connexion with the thought of immortality. In the “Agape,” in which the partakers were handed food in the “tympanon” and drink in the “cymbalon,” they were initiated as “mystae” of Attis and thereby became partakers of a higher life. Mysteries were also celebrated in which a dying and rising again was symbolised; and there were others based upon the thought of a union with the divinity in the bridal chamber. From the middle of the second century onward the “taurobolium” appears in connexion with the service of Cybele and Attis. This is a kind of blood-baptism. The “mystes” lies down in a pit, which is covered with boards. Through the interstices there trickles down on him the blood of a bull offered in sacrifice. The lamentation for the dead Attis sounds forth; the “mystes” applies it to himself. Then when the hymn of jubilation follows, he rises out of the grave as one who is now initiate and deified._(_149_)_ The process by which the worship of Attis was transformed into a mystery-religion which gave guarantees of immortality remains for the most part shrouded in obscurity. In view of the scantiness of our information [pg 184] we are thrown back upon hypothetical reconstruction for the details of the development and the significance of the mysteries._(_150_)_ The worship of Serapis was a creation of Ptolemy Soter, who desired to unite the Greek and Egyptian populations of his empire by the bond of a common worship. The derivation of the word Serapis is uncertain. Whether it arose from Osiris-Apis or from the Chaldaean Sar-Apsî is a debated point. The cultus language was Greek. Serapis was doubled with Osiris. The new cult went forth into the world as the religion of Serapis and Isis. In Rome it was vehemently opposed as being immoral; the temples of Isis, who was identified with Venus, justified this reputation. It was not officially recognised until the time of Caligula. By this time it was, however, widely diffused wherever the Greek language was spoken. Its adherents were found chiefly among the slaves and freedmen. From the third century onwards it is over-shadowed by the worship of Mithra. The myth, which was represented annually, makes the mourning Isis seek out the scattered fragments of the corpse of Osiris and raise a lament over it. Then the limbs are laid together and wound round with bandages, whereupon Thoth and Horus raise the slain Osiris to life again, and this is announced amid jubilant outcries. In the service of Osiris-Serapis the worshipper gains assurance of eternal life. Therein consisted the attraction of this religion.