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,
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
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: Ὅθεν καὶ τοὺς παιᾶνας ποιῆσαι τοὺς μέχρι νῦν ᾁδομένους. The μέχρι νῦν 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 ἡ ἱερὰ τάξις τῶν παιανιστῶν (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.