Part 24

13. Holm, Gesch. Siziliens, I, p. 81.

14. Libanius, Or., XI, 114 (I, p. 473 Foerster). Cf. Drexler in Roscher, op. cit., col. 378.

15. Pausan., I, 18, 4: [Greek: Sarapidos hon para Ptolemaiou theon eisegagonto]. 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 Gaertringen, Thera, III, pp. 85 ff.; cf. Ruhl, op. cit., p. 59), and also at Rhodes (Rev. archeol., 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 archeologique, I, pp. 55 ff.), and I believe it to be correct, see Comptes Rendus Acad. Inscr., 1906, p. 75, n. 1.

21. The power of the Egyptian cult in the Oriental half of the empire has been clearly shown by von Domaszewski (Roem. Mitt., XVII, 1902, pp. 333 ff.), but perhaps with some exaggeration. All will endorse the restrictions formulated by Harnack, Ausbreitung des Christentums, II, p. 274.

22. The very early spread of Orphic doctrines in Magna Graecia, evidenced by the tablets of Sybaris and Petilia (Diels, {232} Vorsokratiker, II^2, p. 480) must have prepared the way for it. These tablets possess many points in common with the eschatological beliefs of Egypt, but, as their latest commentator justly remarks (Harrison, Prolegomena to the Study of Greek Religion, p. 624), these new ideas are fairly overwhelmed in the old mythology. The mysteries of Isis and Serapis seemed to offer a revelation that had been a presentiment for a long time, and the affirmation of a truth foreshadowed by early symbols.

23. CIL, X, 1781, I, 15-6.

24. Apul., Metam., XI, 30.

25. Wissowa, op. cit., p. 292-3; cf. Seeck, Hermes, XLIII, 1908, p. 642.

26. Manicheism was later persecuted on a similar pretext, see Collat. Mos. et Rom. leg., 15, 3, Sec. 4: "De Persica adversaria nobis gente progressa."

27. A full list of the inscriptions and monuments discovered in the various cities is given by Drexler in Roscher, Lexikon, s. v. "Isis," II, col. 409 ff.

28. Hirschfeld, CIL, XII, p. 382, and Wiener Studien, V, 1883, pp. 319-322.

29. Cf. Wissowa, op. cit., pp. 294 ff.

30. Minuc. Fel., Octav. 22, 2: "Haec AEgyptia quondam nunc et sacra Romana sunt."

31. Carmen contra paganos (Anthol. lat., ed. Riese, I, 20 ff.) v. 91, 95 ff.; cf. Ps. Aug., Quaest. Vet. Test., CXIV, 11 (p. 308, 10 Souter), and Rev. hist. litt. relig., VIII, 1903, p. 422, n. 1.

32. Rufin, II, 24: "Caput ipsum idolatriae." A miniature from an Alexandrian chronicle shows the patriarch Theophilus, crowned with a halo, stamping the Serapeum under foot, see Bauer and Strzygowski, Eine alexandrinische Weltchronik (Denkschr. Akad. Wien, LI), 1905, to the year 391, pp. 70 ff., 122, and pl. VI.

33. Cf. Drexler in Roscher, s. v. "Isis," II, p. 425; Harnack, Ausbreitung des Christentums, II, pp. 147 ff.--Some curious details showing the persistence of the Isis cult among the professors and students of Alexandria during the last years of the {233} fifth century are given in the life of Severus of Antioch by Zachariah the Scholastic (Patrol. orient., I, ed. Kugener), pp. 17 ff., 27 ff.

34. Ps.-Apul., 34. Compare with a similar prophecy in the Sibylline oracles, V, 184 f. (p. 127, Geffcken ed.).

35. Iseum of Beneventum; cf. Notizie debgli scavi di ant., 1904, pp. 107 ff. Iseum of the Campus Martius: see Lanciani, Bollet. communale di Roma, 1883, pp. 33 ff.; Marucchi, ibid., 1890, pp. 307 f.--The signa Memphitica (made of Memphian marble), are mentioned in an inscription (Dessau, Inscr. sel., 4367-8).--The term used in connection with Caracalla: "Sacra Isidis Romam deportavit," which Spartianus (Carac., 9; cf. Aur. Vict., Caes., 21, 4) no longer understood, also seems to refer to a transfer of sacred Egyptian monuments. At Delos a statue of a singer taken from some grave of the Sais period had been placed in the temple. Everything Egyptian was looked upon as sacred. (Ruhl, op. cit., p. 53).

36. Gregorovius, Gesch. des Kaisers Hadrian, pp. 222 ff.; cf. Drexler, loc. cit., p. 410.

37. The term is Wiedemann's.

38. Naville, op. cit., pp. 89 ff.

39. On the [Greek: hierogammateus] Cheremon, see Otto, Priester und Tempel II, p. 216; Schwartz in Pauly-Wissowa, Realenc., III, col. 2025 ff.

40. Doctrines of Plutarch: cf. Decharme, Traditions religieuses chez les Grecs, pp. 486 ff. and supra, ch. I, n. 20.