Part 18

14 Strabo, _loc. cit._: [Greek: Anatitheasi de tôi Hermêi pasan tên toiautên sophian]; Pliny, _Hist. nat._, VI, 26, § 121: "(Belus) _inventor fuit sideralis scientiae_"; cf. Solinus, 56, § 3; Achilles, _Isag._, 1 (Maass, _Comm. in Arat._, p. 27): [Greek: Bêlôi tên heuresin anathentes]. Let us remember that Hammurabi's code was represented as the work of Marduk.--In a general way, the gods are the authors of all inventions useful to humanity; cf. Reitzenstein, _Poimandres_, 1904, p. 123; Deissmann, _Licht von Osten_, 91 ff. Likewise in the Occident: _CIL_, VII, 759 = Bücheler, _Carm. epigr._, 24: "(Dea Syria) ex quis muneribus nosse contigit deos," etc., cf. Plut., _Crass._, 17.--"Religion im Sinne des Orients ist die Erklärung alles dessen was ist, also eine Weltauffassung" (Winckler, _Himmelsbild der Babylonier_, 1903, p. 9).

15 _Mon. myst. Mithra_, I, p. 312.--Manicheism likewise brought a complete cosmological system from Babylonia. Saint Augustine criticizes the book of that sect for containing long dissertations and absurd stories about matters that have nothing at all to do with salvation; see my _Recherches sur le manichéisme_, 1908, p. 53.

16 Cf. Porphyry, _Epist. Aneb._, 11; Jambl., _De myst._, II, 11. {221}

17 This upright character of the Roman religion has been thoroughly expounded by G. Boissier (_op. cit._, I, 30 ff, 373 ff). See also the remarks by Bailey, _Religion of Ancient Rome_, London, 1907, pp. 103 ff.

18 Varro in Augustine _De civ. Dei_, IV, 27; VI, 5; cf. Varro, _Antiq. rerum divin._, ed. Aghad, pp. 145 ff. The same distinction between the religion of the poets, of the legislators and of the philosophers has been made by Plutarch, _Amatorius_, 18, p. 763 C. The author of this division is Posidonius of Apamea. See Diels, _Doxographi Graeci_, p. 295, 10, and Wendland, _Archiv für Gesch. der Philos._, I, pp. 200 ff.

19 Luterbacher, _Der Prodigienglaube der Römer_, Burgdorf, 1904.

20 Juvenal, II, 149; cf. Diodorus, I, 93, § 3. Cf. Plutarch also in speaking of future punishment (_Non posse suaviter vivi_, c. 26, p. 1104 C-E: _Quo modo poetas aud._, c. 2, p. 17 C-E; _Consol. ad Apollon._, c. 10, p. 106 F), "nous laisse entendre que pour la plupart de ses contemporains ce sont là des contes de nourrice qui ne peuvent effrayer que des enfants" (Decharme, _Traditions religieuses chez les Grecs_, 1904, p. 442).

21 Aug., _Civ. Dei_, VI, 2; Varro, _Antiqu._, ed. Aghad, 141; "Se timere ne (dii) pereant non incursu hostili sed civium neglegentia."

22 I have developed this point in my _Mon. myst. Mithra_, I, pp. 279 ff.

23 In Greece the Oriental cults expanded much less than in any other religion, because the Hellenic mysteries, especially those of Eleusis, taught similar doctrines and satisfied the religious needs.

24 The development of the "ritual of purification" has been broadly expounded in its entirety, by Farnell in _The Evolution of Religion_, 1905, pp. 88 ff.

25 We shall mention this subject again when speaking of the taurobolium in ch. III, pp. 67 ff.

26 We cannot dwell here upon the various forms assumed by that purifying rite of the Oriental mysteries. Often these forms remained quite primitive, and the idea that inspired them is still clear, as where Juvenal (VI, 521 f.) pictures the {222} worshiper of the _Magna Mater_ divesting himself of his beautiful garments and giving them to the _archigallus_ to wipe out all the misdeeds of the year (_ut totum semel expiet annum_). The idea of a mechanical transfer of the pollution by relinquishing the clothes is frequent among savages; see Farnell, _op. cit._, p. 117; also Frazer, _Golden Bough_, I^2, p. 60.

27 Dieterich, _Eine Mithrasliturgie_, pp. 157 ff.; Hepding, _Attis_, pp. 194 ff.--Cf. Frazer, _Golden Bough_, III^2 pp. 424 ff.

28 Cf. Augustine _Civit. Dei_, X, 28: "Confiteris tamen (sc. Porphyrius) etiam spiritalem animam sine theurgicis artibus et sine teletis quibus frustra discendis elaborasti, posse continentiae virtute purgari," cf. _ibid._, X, 23 and _infra_, ch. VIII, n. 24.

29 Here we can only touch upon a subject of very great interest. Porphyry's treatise _De abstinentia_ offers a fuller treatment than is often possible in this kind of studies.--See Farnell, _op. cit._, pp. 154 ff.

30 On [Greek: exomologêsis] in the religions of Asia Minor, cf. Ramsay, _Cities_, I, p. 134, p. 152, and Chapot, _La province romaine d'Asie_, 1904, pp. 509 ff. See also Crusius, "Paroemiographica," _Sitzungsb. Bayr. Akad._, 1910, p. 111.

31 Menander in Porphyry _De abstin._, II, 15; cf. Plutarch, _De Superstit._, 7, p. 168 D.; Tertullian, _De Paenit._, c. 9.--Regarding the sacred fishes of Atargatis, see _infra_, ch. V.--In Apuleius (Met. VIII, 28) the _gallus_ of the goddess loudly accuses himself of his crime and punishes himself by flagellation. See Gruppe, _Griech. Myth._, p. 1545; Farnell, _Evol. of Religion_, p. 55.--As a matter of fact, the confession of sin is an old religious tradition dating back to the Babylonians; cf. Lagrange, _Religions sémit._, p. 225 ff. Schrank, _Babylonische Sühnriten_, 1909, p. 46.

32 Juvenal, VI, 523 ff., 537 ff.; cf. Seneca, _Vit. beat._, XXVI, 8.

33 On liturgic feasts in the religion of Cybele: _infra_, ch. II; in the mysteries of Mithra: _Mon. myst. Mithra_, I. p. 320; in the Syrian cults: ch. V, n. 37. See in general, Hepding, _Attis_, pp. 185 ff.

34 We know according to Herbert Spencer that the {223} progressive differentiation of the ecclesiastic and lay functions is one of the characteristics of religious evolution. In this regard Rome was far behind the Orient.

35 An essential result of the researches of Otto (_op. cit._) is the proof of the opposition existing in Egypt since the Ptolemies between the hierarchic organization of the Egyptian clergy and the almost anarchical autonomy of the Greek priests. See our remarks on the clergy of Isis and the Galli. On the Mithraic hierarchy see our _Mysteries of Mithra_, Chicago, 1903, p. 165.

36 The development of the conceptions of "salvation" and "saviour" after the Hellenistic period has been studied by Wendland, [Greek: Sôtêr] (_Zeitschrift für neutestam. Wissensch._, V, 1904, pp. 335 ff.). See also Lietzmann, _Der Weltheiland_, Bonn, 1909. W. Otto, "Augustus [Greek: Sôtêr]," _Hermes_, XLV, 1910, pp. 448 ff.

37 Later on we shall expound the two principal doctrines, that of the Egyptian religions (identification with Osiris, god of the dead), and that of the Syrian and Persian religions (ascension into heaven).

38 At that time man's fate after death was the one great interest. An interesting example of the power of this idea is furnished by Arnobius. He became converted to Christianity because, according to his peculiar psychology, he feared that his soul might die, and believed that Christ alone could protect him against final annihilation (cf. Bardenhewer, _Gesch. der altkirchlichen Literatur_, II, 1903, p. 470.)

39 Lucretius had expressed this conviction (II, 1170 ff.). It spread to the end of the empire as disasters multiplied; cf. _Rev. de philologie_, 1897, p. 152.

40 Boissier, _Rel. rom._, I^3, p. 359; Friedländer, _Sittengesch._, I^6, pp. 500 ff.

III. ASIA MINOR.

BIBLIOGRAPHY: Jean Réville, _La religion à Rome sous les Sévères_, pp. 62 ff.--Drexler in Roscher, _Lexikon der Mythol._, s. v. "_Meter_," II, 2932.--Wissowa, _Religion und Cultus der Römer_, pp. 263 ff., where the earlier bibliography will be found, {224} p. 271.--Showerman, "The Great Mother of the Gods" (_Bulletin of the University of Wisconsin_, No. 43), Madison, 1901.--Hepding, _Attis, seine Mythen und sein Kult_, Giessen, 1903.--Dill, _Roman Society from Nero to Marcus Aurelius_, London, 1905, pp. 547 ff.--Gruppe, _Griech. Mythologie_, 1906, pp. 1521 ff. Eisele, "Die phrygischen Kulte," _Neue Jahrb. für das klass. Altertum_, XXIII, 1909, pp. 620 ff.

For a number of years Henri Graillot has been collecting the monuments of the religion of Cybele with a view to publishing them in their entirety.--Numerous remarks on the Phrygian religion will be found in the works and articles of Ramsay, especially in _Cities and Bishoprics of Phrygia_, 1895, and _Studies in the Eastern Roman Provinces_, 1906.

1. Arrien, fr. 30 (_FGH_, III, p. 592). Cf. our _Studio Pontica_, 1905, pp. 172 ff., and Statius, Achill., II, 345: "Phrygas lucos ... vetitasque solo, procumbere pinus"; Virg., _Aen., IX_, 85.

2. Lion; cf. S. Reinach, _Mythes, cultes_, I, p. 293. The lion, represented in Asia Minor at a very remote period as devouring a bull or other animals, might possibly represent the sacred animal of Lydia or Phrygia vanquishing the protecting _totem_ of the tribes of Cappadocia or the neighboring countries (I am using the term _totem_ in its broadest meaning). This at least is the interpretation given to similar groups in Egypt. Cf. Foucart, _La méthode comparat. et l'histoire des religions_, 1909, p. 49, p. 70.

3. [Greek: Potnia thêrôn]. On this title, cf. Radet, _Revue des études anciennes_, X, 1908, pp. 110 ff. The most ancient type of the goddess, a winged figure leading lions, is known from monuments dating back to the period of the Mermnadi (687-546 B. C.).

4. Cf. Ramsay, _Cities and Bishoprics of Phrygia_, I, p. 7, p. 94.

5. Foucart, _Le culte de Dionysos en Attique_ (Extract from the _Mém. Acad. Inscr._, XXXVII), 1904, pp. 22 ff.--The Thracians also seem to have spread, in Asia Minor, the cult of the "riding god" which existed until the beginning of the Roman period; cf. Remy, _Le Musée belge_, XI, 1907, pp. 136 ff.

6. Catullus, LXIII. {225}

7. The development of these mysteries has been well expounded by Hepding, pp. 177 ff. (see Gruppe, _Gr. Myth._, p. 1544).--Ramsay has recently commented upon inscriptions of Phrygian mystics, united by the knowledge of certain secret signs ([Greek: tekmôr]); cf. _Studies in the Eastern Roman Provinces_, 1906, pp. 346 ff.

8. Dig., XLVIII, 8, 4, 2: "Nemo liberum servumve invitum sinentemve castrare debet." Cf. Mommsen, _Strafrecht_, p. 637.

9. Diodorus, XXXVI, 6; cf. Plutarch, _Marius_, 17.

10. Cf. Hepding, _op. cit._, p. 142.

11. Cf. chap. VI.

12. Wissowa, _op. cit._, p. 291.

13. Hepding, _op. cit._, pp. 145 ff. Cf. Pauly-Wissowa, _Realenc._, s. v. "Dendrophori," V, col. 216 and Suppl., col, 225, s. v. "Attis."

14. Cf. Tacitus, _Annales_, XI, 15.

15. This opinion has recently been defended by Showerman, _Classical Journal_, II, 1906, p. 29.

16. Frazer, _The Golden Bough_, II^2, pp. 130 ff.

17. Hepding, pp. 160 ff. Cf. the texts of Ambrosiaster cited in _Rev. hist. et litt. relig._, VIII, 1903, p. 423, n. 1.

18. Hepding, p. 193. Cf. Gruppe, p. 1541.

19. On this diffusion, cf. Drexler in Roscher, _Lexikon_, s. v. "Meter," col. 918.

20. Gregory of Tours, _De glor. confess._, c. 76. Cf. _Passio S. Symphoriani_ in Ruinart, _Acta sinc._, ed. of 1859, p. 125. The _carpentum_ mentioned in these texts is found in Africa; cf. _CIL_, VIII, 8457, and Graillot, _Rev. archéol._, 1904, I, p. 353; Hepding, op. cit., p. 173, n. 7.

21. [Greek: Tharreite mustai tou theou sesôsmenou | hestai gar humin ek ponôn sôtêria]; cf. Hepding, op. cit., p. 167.--Attis has become a god through his death (see Reitzenstein, _Poimandres_, p. 93), and in the same way were his votaries to become the equals of the divinity through death. The Phrygian epitaphs frequently have the character of dedications, and it appears that the graves were grouped about the temple, see Ramsay, _Studies_, pp. 65 ff., 271 ff., _passim_. {226}

22. Perdrizet, _Bull. corr. hell._, XIX, 1905, p. 534 ff.

23. We know of those beliefs of the Sabaziasts from the frescoes in the catacombs of Praetextatus; the _Mercurius nuntius_, who leads the dead, is found beside Attis under the Greek name of Hermes (see Hepding, p. 263).--Maybe the inscription _CIL_, VI, 509 = _Inscr. graec._, XIV, 1018, should be completed: [Greek: Rheiêi [Hermêi] te genethlôi]; cf. _CIL_, VI, 499. Hermes appears beside the Mother of the gods on a bas-relief by Ouchak published by Michon, _Rev. des études anciennes_, 1906, p. 185, pl. II. See also Mendel, "Musée de Brousse," _Bull. corr. hell._, 1909, p. 255.--The Thracian Hermes is mentioned in Herodotus, see Maury, _Rel. de la Grèce_, III, p. 136.

24. Besides Bellona-Ma, subordinate to Cybele and Sabazius, who was as much Jewish as Phrygian, there was only one god of Asia Minor, the Zeus Bronton (the Thunderer) of Phrygia, prominently mentioned in Roman epigraphy. See Pauly-Wissowa, _Realenc._, s. v. and Suppl. I, col. 258.

25. Cf. _CIL_, VI, 499: "Attidi menotyranno invicto." "Invictus" is the characteristic epithet of the solar divinities.

26. P. Perdrizet, "Mèn" (_Bull. corr. hell._, XX), 1896; Drexler in Roscher, _Lexikon_, s. v., II, col. 2687.

27. _CIL_, VI, 50 = _Inscr. graec._, XIV, 1018.

28. Schürer, _Sitzungsb. Akad. Berlin_, XIII, 1897, p. 200 f. and our _Hypsistos_ (Suppl. _Revue instr. publ. en Belgique_), 1897.

29. The term is taken from the terminology of the mysteries: the inscription cited dates back to 370 A. D. In 364, in connection with Eleusis, Agorius Praetextatus spoke of [Greek: sunechonta to anthrôpeion genos hagiôtata mustêria] (Zozimus, IV, 3, 2). Earlier the "Chaldean oracles" applied to the intelligible god the term [Greek: mêtra sunechousa ta panta] (Kroll, _De orac. Chaldeïcis_, p. 19).

30. Henri Graillot, _Les dieux Tout-Puissants, Cybèle et Attis_ (_Revue archéol._, 1904, I), pp. 331 ff.--Graillot is rather inclined to admit a Christian influence, but _omnipotentes_ was used as a liturgic epithet in 288 A. D., and at about the same date Arnobius (VII, 32) made use of the periphrasis _omnipotentia numina_ to designate the Phrygian gods, and he {227} certainly was understood by all. This proves that the use of that periphrasis was general, and that it must have dated back to a much earlier period. As a matter of fact a dedication has been found at Delos, reading [Greek: Dii tôi pantôn kratounti kai Mêtri megalêi têi pantôn kratousêi] (_Bull. corr. hellén._, 1882, p. 502, No. 25), that reminds the reader of the [Greek: pantokratôr] of the Septuagint; and Graillot (loc. cit., p. 328, n. 7) justly observes, in this connection, that on certain bas-reliefs Cybele was united with the Theos Hypsistos, that is to say, the god of Israel; see Perdrizet, _Bull. corr. hell._, XXIII, 1899, p. 598. On the influence of Judaism on the cult of Men cf. Sam. Wide, _Archiv für Religionsw._, 1909, p. 227.--On the omnipotence of the Syrian gods, see ch. V, pp. 128 ff.

31. We are here giving the substance of a short essay on "Les mystères de Sabazius et le judaïsme," published in the _Comptes Rendus Acad. Inscr._, Febr. 9, 1906, pp. 63 ff. Cf. "A propos de Sabazius," _Musée belge_, XIV, 1910, pp. 56 ff.

32. Cf. _Monuments myst. de Mithra_, I, p. 333 f. The very early assimilation of Cybele and Anahita justifies to a certain extent the unwarranted practice of calling Cybele the Persian Artemis. See Radet, _Revue des études anciennes_, X, 1908, p. 157. The pagan theologians often considered Attis as the primeval man whose death brought about the creation, and so they likened him to the Mazdean Gayomart, see Bousset, _Hauptprobleme der Gnosis_, 1907, pp. 184 ff.

33. Prudentius, _Peristeph._, X, 1011 f.

34. Their meaning has been revealed through an inscription at Pergamum published by Schröder, _Athen. Mitt._, 1904, pp. 152 ff.; cf. _Revue archéologique_, 1905, I, pp. 29 ff.--The ideas on the development of that ceremony, which we are summarizing here, have been expounded by us more fully in the _Revue archéologique_, 1888, II, pp. 132 ff.; _Mon. myst. de Mithra_, I, pp. 334 ff.; _Revue d'histoire et de litt. relig._, VI, 1901, p. 97.--Although the conclusions of the last article have been contested by Hepding (op. cit., 70 f.), it cannot be doubted that the taurobolium was already practised in Asia Minor, in the cult of the Ma-Bellona. Moore (_American Journal of Archeology_, 1905, p. 71) justly refers to the text of Steph. Byz., in this connection: [Greek: Mastaura; ekaleito de kai hê Rhea Ma kai tauros autêi ethueto para Ludois]. {228} The relation between the cult of Ma and that of Mithra is shown in the epithet of [Greek: Aneikêtos], given to the goddess as well as to the god; see _Athen. Mitt._, XXIX, 1904, p. 169, and Keil und von Premerstein, "Reise in Lydien," _Denkschr. Akad. Wien_, 1908, p. 28 (inscription of the Hyrkanis plain).

35. Prudentius, Peristeph., 1027: "_Pectus sacrato dividunt venabulo._" The _harpé_ shown on the taurobolic altars, is perhaps in reality a boar-spear having a kind of hilt (_mora_; cf. Grattius, _Cyneg._, 110) to prevent the blade from entering too far.

36. Hepding, pp. 196 ff.; cf. _supra_, n. 21.

37. _CIL_, VI, 510, = Dessau, _Inscr. sel._, 4152. Cf. Gruppe, _Griech. Myth._, p. 1541, n. 7.

38. Hepding, pp. 186 ff.

39. _CIL_, VI, 499: "Dii animae mentisque custodes." Cf. 512: "Diis magnis et tutatoribus suis," and _CIL_, XII, 1277, where Bel is called _mentis magister_.

40. Hippolytus, _Refut. haeres._, V, 9.

41. Julien, _Or._, V; cf. Paul Allard, _Julien l'Apostat_, II, pp. 246 ff.; Mau, _Die Religionsphilosophie Kaiser Julians_, 1908, pp. 90 ff. Proclus also devoted a philosophic commentary to the Cybele myth (Marinus, _Vita Procli_, 34).

42. Regarding all this see _Revue d'histoire et de littérat. relig._, VIII, 1903, pp. 423, ff.--Frazer (_Osiris, Attis, Adonis_, 1907, pp. 256 ff.) has recently defended the position that the commemoration of the death of Christ was placed by a great many churches upon March 25th to replace the celebration of Attis's death on the same date, just as Christmas has been substituted for the _Natalis Invicti_. The text of Ambrosiaster cited in our article (Pseudo Augustin, _Quaest. veter. Test_, LXXXIV, 3, p. 145, 13, Souter ed.) shows that this was asserted even in antiquity.

IV. EGYPT.

BIBLIOGRAPHY: Lafaye, _Histoire du culte des divinités d'Alexandrie hors de l'Egypte_, Paris, 1884, and article "Isis" in Daremberg and Saglio, _Dictionn. des antiquités_, III, 1899, {229} where may be found (p. 586) an index of the earlier works.--Drexler, art. "Isis" in Roscher, _Lexikon der Mythol._, II, p. 373-548.--Réville, _op. cit._, pp. 54 ff.--Wissowa, _op. cit._, pp. 292 ff.--Dill, _op. cit._, pp. 560 ff.--Gruppe, _Griechische Mythologie und Religionsgesch._, pp. 1563-1581 (published after the revision of this chapter).--The study of the Roman cult of the Alexandrian gods is inseparable from that of the Egyptian religion. It would be impossible to furnish a bibliography of the latter here. We shall only refer the reader to the general works of Maspero, _Etudes de Mythologie_, 4 vols., Paris, 1893, and _Histoire ancienne des peuples de l'Orient_, 1895 (_passim_).--Wiedemann, _Religion of the Ancient Egyptians_, London, 1897 [cf. Hastings, _Dictionary of the Bible_, "Religion of Egypt," V, pp. 177-197].--Erman, _Die ägyptische Religion_, Berlin, 1910.--Naville, _La religion des anciens Egyptiens_ (six lectures delivered at the Collège de France), 1906.--W. Otto, _Priester und Tempel im hellenistischen Aegypten_, 2 vols., 1905, 1908.--The publication of a _Bulletin critique des religions de l'Egypte_ by Jean Capart, begun in the _Rev. de l'hist. des religions_ (LI, 1905, pp. 192 ff.; LIII, 1906, pp. 307 ff.; 1909, pp. 162 ff.).

1. Cf. on this controversy Bouché-Leclercq, _Histoire des Lagides_, I, p. 102; S. Reinach, _Cultes, Mythes et Religions_, II, pp. 347 f.; Lehmann, _Beiträge zur alten Geschichte_, IV, 1904, pp. 396 ff.; Wilcken, _Archiv f. Papyrusforschung_, III, 1904, pp. 249 ff.; Otto, _Priester und Tempel_, I, 1905, pp. 11 ff.; Gruppe, loc. cit., pp. 1578 ff.; Petersen, _Die Serapislegende_, 1910, pp. 47 ff.; Schmidt, _Kultübertragungen_, 1910, pp. 47 ff.

2. Herodotus, II, 42, 171.--Cf. n. 4.

3. Ælius Aristides, VIII, 56 (I, p. 96, ed. Dindorf). Cf. Plut., _De Iside et Osiride_, ed. Parthey, p. 216.

4. Plut., _De Is. et Osir._, 28; cf. Otto, _Priester und Tempel_, II, pp. 215 ff.--This Timotheus is undoubtedly the same one that wrote about the Phrygian mysteries; see _infra_, n. 79.--The question, to what extent the Hellenistic cult had the form ascribed to it by Plutarch and Apuleius immediately after its creation, is still unsettled; see Otto, _Priester und Tempel_, II, p. 222. We do not appear to have any direct proof of the existence of "mysteries" of Isis and Serapis {230} prior to the Empire, but all probabilities are in favor of a more ancient origin, and the mysteries were undoubtedly connected with the ancient Egyptian esoterism.--See _infra_, n. 78.

5. Diogenes Laertius, V, 5, § 76: [Greek: Hothen kai tous paianas poiêsai tous mechri nun haidomenous]. The [Greek: mechri nun] Diogenes took undoubtedly from his source, Didymus. See Artemidorus, _Onirocr._, II, 44 (p. 143, 25 Hercher).--This information is explicitly confirmed by an inscription which mentions [Greek: hê hiera taxis tôn paianistôn] (_Inscr. Graec._, XIV, 1034).

6. Kaibel, _Epigr._ 1028 = Abel, _Orphica_, p. 295, etc.--See _supra_, ch. I, n. 14.--According to recent opinion, M. de Wilamowitz was good enough to write me, the date of the Andros hymn cannot have been later than the period of Cicero, and it is very probably contemporary with Sulla.--See _supra_, ch. I, n. 14.--On other similar texts, see Gruppe, _Griech. Mythol._, P. 1563.

7. Amelung, _Le Sérapis de Bryaxis_ (_Revue archéol_, 1903, II), p. 178.

8. P. Foucart, _Le culte de Dionysos en Attique_ (_Mém. Acad. des Inscr._, XXXVII), 1904. On the Isis cult in ancient Greece, we can now refer to Gruppe, _Griech. Myth._, pp. 1565 ff.; Ruhl, _De Sarapide et Iside in Graecia cultis_ (Diss. Berlin) 1906, has made careful use of the epigraphic texts dating back to the time before the Roman period.

9. The only exception is the Zeus Ammon, who was only half Egyptian and owed his very early adoption to the Greek colonies of Cyrene; see Gruppe, _Griech. Myth._, p. 1558. The addition of other goddesses, like Nephtis or Bubastis to Isis is exceptional.

10. Concerning the impression which Egypt made on travelers, see Friedländer, _Sittengesch._, II^6, 144 ff.; Otto, _Priester und Tempel_, II, p. 210.

11. Juvenal, XV, 10, and the notes of Friedländer on these passages.--The Athenian comic writers frequently made fun of the Egyptian zoolatry (Lafaye, _op. cit._, p. 32). Philo of Alexandria considered the Egyptians as the most idolatrous heathens and he attacked their animal worship, in particular {231} (_De Decal._, 16, II, p. 193 M., and _passim_). The pagan writers were no less scandalized (Cicero, _Nat. deor._, III, 15, etc.) except where they preferred to apply their ingenuity to justify it. See Dill, _loc. cit._, p. 571.--The features of this cult in ancient Egypt have been recently studied by George Foucart, _Revue des idées_, Nov. 15, 1908, and _La méthode comparative et l'histoire des religions_, 1909, pp. 43 ff.

12. Macrobius, _Sat._, I, 20, § 16.

13. Holm, _Gesch. Siziliens_, I, p. 81.

14. Libanius, Or., XI, 114 (I, p. 473 Förster). Cf. Drexler in Roscher, _op. cit._, col. 378.

15. Pausan., I, 18, 4: [Greek: Sarapidos hon para Ptolemaiou theon eisêgagonto]. Ruhl (op. cit., p. 4) attaches no historic value to this text, but, as he points out himself, we have proof that an official Isis cult existed at Athens under Ptolemy Soter, and that Serapis was worshiped in that city at the beginning of the third century.

16. Dittenberger, _Or. gr. inscr. sel._, No. 16.

17. Apul., _Metam._, XI, 17.

18. Thus it is found to be the case from the first half of the third century at Thera, a naval station of the Ptolemies (Hiller von Gärtringen, _Thera_, III, pp. 85 ff.; cf. Ruhl, _op. cit._, p. 59), and also at Rhodes (_Rev. archéol._, 1905, I, p. 341). Cult of Serapis at Delos, cf. _Comptes rendus Acad. inscr._, 1910, pp. 294 ff.

19. A number of proofs of its diffusion have been collected by Drexler, _loc. cit._, p. 379. See Lafaye, "Isis" (cf. _supra_), p. 577; and Ruhl, _De Sarapide et Iside in Graecia cultis_, 1906.

20. This interpretation has already been proposed by Ravaisson (_Gazette archéologique_, I, pp. 55 ff.), and I believe it to be correct, see _Comptes Rendus Acad. Inscr._, 1906, p. 75, n. 1.