[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., Cæs., 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 Saïs 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 ἱερογαμματεύς 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].
[41]. I did not mention Hermetism, made prominent by the researches of Reitzenstein, because I believe its influence in the Occident to have been purely literary. To my knowledge there is no trace in the Latin world of an Hermetic sect with a clergy and following. The Heliognostae or Deinvictiaci who, in Gaul, attempted to assimilate the native Mercury with the Egyptian Thoth, (Mon. myst. Mithra, I, p. 49, n. 2; cf. 359), were Christian gnostics. I believe that Reitzenstein misunderstood the facts when he stated (Wundererzählungen, 1906, p. 128): "Die hermetische Literatur ist im zweiten und dritten Jahrhundert für alle religiös-interessierten der allgemeine Ausdruck der Frömmigkeit geworden." I believe that
Hermetism, which is used as a label for doctrines of very different origin, was influenced by "the universal spirit of devotion," and was not its creator. It was the result of a long continued effort to reconcile the Egyptian traditions first with Chaldean astrology, then with Greek philosophy, and it became transformed simultaneously with the philosophy. But this subject would demand extended development. It is admitted by Otto, the second volume of whose book has been published since the writing of these lines, that not even during the Hellenistic period was there enough theological activity of the Egyptian clergy to influence the religion of the times. (Priester und Tempel, II, pp. 218-220).
[42]. Plut, De Isid., 9.
[43]. Apul., Metam., XI, 5.