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.