flute goes before and they follow singing the praises of Dionysos. As
to the reason why the figure has this member larger than is natural and
moves it, though it moves no other part of the body, about this there is
a sacred story told. Now I think that Melampus the son of Amytheon was
not without knowledge of these rites of sacrifice, but was acquainted
with them: for Melampus is he who first set forth to the Hellenes the
name of Dionysos and the manner of sacrifice and the procession of the
_phallos_. Strictly speaking indeed, he when he made it known did not
take in the whole, but those wise men who came after him made it known
more at large. Melampus then is he who taught of the _phallos_ which is
carried in procession for Dionysos, and from him the Hellenes learnt to
do that which they do. I say then that Melampus being a man of ability
contrived for himself an art of divination, and having learnt from Egypt
he taught the Hellenes many things, and among them those that concern
Dionysos, making changes in some few points of them: for I shall not say
that that which is done in worship of the god in Egypt came accidentally
to be the same with that which is done among the Hellenes, for then
these rites would have been in character with the Hellenic worship and
not lately brought in; nor certainly shall I say that the Egyptians took
from the Hellenes either this or any other customary observance: matters
concerning Dionysos from Cadmos the Tyrian and from those who came with
him from Phenicia to the land which we now call Boeotia.

Moreover the naming of almost all the gods has come to Hellas from
Egypt: for that it has come from the Barbarians I find by inquiry is
true, and I am of opinion that most probably it has come from Egypt,
because, except in the case of Poseidon and the Dioscuroi (in accordance
with that which I have said before), and also of Hera and Hestia and
Themis and the Charites and Nereids, the Egyptians say themselves: but
as for the gods whose names they profess that they do not know, these I