[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., II6, 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
(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: Σαράπιδος ὃν παρὰ Πτολεμαίου θεὸν εἰσηγάγοντο. 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.