It is not worth while to pay any attention to
the Phrygian writings,1 in which it is said that Serapis
was the son of Heracles, and Isis was his daughter,
and Typhon was the son of Alcaeus, who also was
a son of Heracles ; nor must we fail to contemn
Phylarchus, who writes that Dionysus was the first to
bring from India into Egypt two bulls, and that the
name of one was Apis and of the other Osiris. But
Serapis is the name of him who sets the universe in
order, and it is derived from ‘sweep’ (sairein), which
some say means ‘to beautify’ and ‘to put in order.’
2
As a matter of fact, these statements of Phylarchus
are absurd, but even more absurd are those put forth
by those who say that Serapis is no god at all, but
the name of the coffin of Apis ; and that there are
in Memphis certain bronze gates called the Gates of
Oblivion and Lamentation,3 which are opened when
the burial of Apis takes place, and they give out a
deep and harsh sound ; and it is because of this that
we lay hand upon anything of bronze that gives out
a sound.4 More moderate is the statement of those
who say that the derivation5 is from ‘shoot’
(seuesthai) or ‘scoot’ (sousthai), meaning the general
movement of the universe. Most of the priests say
that Osiris and Apis are conjoined into one, thus
explaining to us and informing us that we must regard
Apis as the bodily image of the soul of Osiris.6 But
[p. 73]
it is my opinion that, if the name Serapis is Egyptian,
it denotes cheerfulness and rejoicing, and I base this
opinion on the fact that the Egyptians call their
festival of rejoicing sairei. In fact, Plato7 says
that Hades is so named because he is a beneficent and
gentle god towards those who have come to abide
with him. Moreover, among the Egyptians many
others of the proper names are real words ; for
example, that place beneath the earth, to which they
believe that souls depart after the end of this life,
they call Amenthes, the name signifying ‘the one
who receives and gives.’ Whether this is one of
those words which came from Greece in very ancient
times and were brought back again8 we will consider
later,9 but for the present let us go on to discuss the
remainder of the views now before us.
1 Cf. Cicero, De Natura Deorum, iii. 16 (42).
2 Cf. Pauly-Wissowa, l.c., col. 2396-2397, for other etymologies. The derivation from sairein (sweep) is wholly fanciful.
3 Cf. Diodorus, i. 96, and Pausanias, i. 18. 4, with Frazer's note.
4 Cf. Moralia, 995 e-f; Aristotle, Frag. 196 (ed. Rose); or Porphyry, Life of Pythagoras, 41.
5 This derivation (from seuesthai or sousthai) is also fanciful.
6 Cf. 359 b, supra, and 368 c, infra, and Diodorus, i. 85.
7 Plato, Cratylus, 403 a-404 a, suggests various derivations of the name Hades.
8 Cf. 375 e-f, infra.
9 Cf. 375 d, infra.