§1.97.1πολλὰ δὲ καὶ τῶν ἄλλων τῶν μεμυθοποιημένων διαμένειν παρʼ Αἰγυπτίοις, διατηρουμένης ἔτι τῆς προσηγορίας καὶ τῆς ἐν τῷ πράττειν ἐνεργείας. §1.97.2ἐν μὲν γὰρ Ἀκανθῶν πόλει, πέραν τοῦ Νείλου κατὰ τὴν Λιβύην ἀπὸ σταδίων ἑκατὸν καὶ εἴκοσι τῆς Μέμφεως, πίθον εἶναι τετρημένον, εἰς ὃν τῶν ἱερέων ἑξήκοντα καὶ τριακοσίους καθʼ ἑκάστην ἡμέραν ὕδωρ φέρειν εἰς αὐτὸν ἐκ τοῦ Νείλου· §1.97.3τὴν δὲ περὶ τὸν Ὄκνον μυθοποιίαν δείκνυσθαι πλησίον κατά τινα πανήγυριν συντελουμένην, πλέκοντος μὲν ἑνὸς ἀνδρὸς ἀρχὴν σχοινίου μακράν, πολλῶν δʼ ἐκ τῶν ὀπίσω λυόντων τὸ πλεκόμενον. §1.97.4Μελάμποδα δέ φασι μετενεγκεῖν ἐξ Αἰγύπτου τὰ Διονύσῳ νομιζόμενα τελεῖσθαι παρὰ τοῖς Ἕλλησι καὶ τὰ περὶ Κρόνου μυθολογούμενα καὶ τὰ περὶ τῆς Τιτανομαχίας καὶ τὸ σύνολον τὴν περὶ τὰ πάθη τῶν θεῶν ἱστορίαν. §1.97.5τὸν δὲ Δαίδαλον λέγουσιν ἀπομιμήσασθαι τὴν τοῦ λαβυρίνθου πλοκὴν τοῦ διαμένοντος μὲν μέχρι τοῦ νῦν καιροῦ, οἰκοδομηθέντος δέ, ὡς μέν τινές φασιν, ὑπὸ Μένδητος, ὡς δʼ ἔνιοι λέγουσιν, ὑπὸ Μάρρου τοῦ βασιλέως, πολλοῖς ἔτεσι πρότερον τῆς Μίνω βασιλείας. §1.97.6τόν τε ῥυθμὸν τῶν ἀρχαίων κατʼ Αἴγυπτον ἀνδριάντων τὸν αὐτὸν εἶναι τοῖς ὑπὸ Δαιδάλου κατασκευασθεῖσι παρὰ τοῖς Ἕλλησι. τὸ δὲ κάλλιστον πρόπυλον ἐν Μέμφει τοῦ Ἡφαιστείου Δαίδαλον ἀρχιτεκτονῆσαι, καὶ θαυμασθέντα τυχεῖν εἰκόνος ξυλίνης κατὰ τὸ προειρημένον ἱερὸν ταῖς ἰδίαις χερσὶ δεδημιουργημένης, πέρας δὲ διὰ τὴν εὐφυΐαν ἀξιωθέντα μεγάλης δόξης καὶ πολλὰ προσεξευρόντα τυχεῖν ἰσοθέων τιμῶν· κατὰ γὰρ μίαν τῶν πρὸς τῇ Μέμφει νήσων ἔτι καὶ νῦν ἱερὸν εἶναι Δαιδάλου τιμώμενον ὑπὸ τῶν ἐγχωρίων. §1.97.7τῆς δʼ Ὁμήρου παρουσίας ἄλλα τε σημεῖα φέρουσι καὶ μάλιστα τὴν τῆς Ἑλένης γενομένην παρὰ Μενελάῳ Τηλεμάχου φαρμακείαν καὶ λήθην τῶν συμβεβηκότων κακῶν.
\nMany of the other mythologized things also remain among the Egyptians, the name and the activity in practice still being preserved.\n\nFor in the city of Acanthon, on the other side of the Nile towards Libya, one hundred and twenty stades from Memphis, there is a perforated jar, into which three hundred and sixty of the priests carry water every day from the Nile;\n\nand the myth concerning Ocnus is demonstrated nearby during a certain festival celebrated there, where one man weaves the beginning of a long rope, while many from behind undo what is woven.\n\nAnd they say that Melampus brought from Egypt the rites customarily performed for Dionysus among the Greeks, and the myths told about Cronus, and those concerning the Battle of the Titans, and in general, the whole account concerning the sufferings of the gods.\n\nAnd they say that Daedalus imitated the maze-like construction of the labyrinth which remains up to the present time, but which was built, as some say, by Mendes, and as others say, by King Marrus, many years prior to the reign of Minos.\n\nAnd that the style of the ancient statues in Egypt is the same as that of the ones made by Daedalus among the Greeks; and that Daedalus designed the most beautiful propylon of the temple of Hephaestus in Memphis, and having won admiration, obtained a wooden statue of himself crafted with his own hands in the aforementioned temple, and finally, being deemed worthy of great glory because of his natural talent and having made many additional inventions, obtained god-like honors; for on one of the islands near Memphis there is even now a temple of Daedalus, honored by the local inhabitants.\n\nAnd of Homer's presence they bring other proofs, and especially the drugging of Telemachus by Helen, which occurred at the house of Menelaus, and the forgetting of the misfortunes that had happened.
τὸ γὰρ νηπενθὲς φάρμακον, ὃ λαβεῖν φησιν ὁ ποιητὴς τὴν Ἑλένην ἐκ τῶν Αἰγυπτίων Θηβῶν παρὰ Πολυδάμνης τῆς Θῶνος γυναικός, ἀκριβῶς ἐξητακὼς φαίνεται· ἔτι γὰρ καὶ νῦν τὰς ἐν ταύτῃ γυναῖκας τῇ προειρημένῃ δυνάμει χρῆσθαι λέγουσι, καὶ παρὰ μόναις ταῖς Διοσπολίτισιν ἐκ παλαιῶν χρόνων ὀργῆς καὶ λύπης φάρμακον εὑρῆσθαί φασι· τὰς δὲ Θήβας καὶ Διὸς πόλιν τὴν αὐτὴν ὑπάρχειν. §1.97.8τήν τε Ἀφροδίτην ὀνομάζεσθαι παρὰ τοῖς ἐγχωρίοις χρυσῆν ἐκ παλαιᾶς παραδόσεως, καὶ πεδίον εἶναι καλούμενον χρυσῆς Ἀφροδίτης περὶ τὴν ὀνομαζομένην Μώμεμφιν. §1.97.9τά τε περὶ τὸν Δία καὶ τὴν Ἥραν μυθολογούμενα περὶ τῆς συνουσίας καὶ τὴν εἰς Αἰθιοπίαν ἐκδημίαν ἐκεῖθεν αὐτὸν μετενεγκεῖν· κατʼ ἐνιαυτὸν γὰρ παρὰ τοῖς Αἰγυπτίοις τὸν νεὼν τοῦ Διὸς περαιοῦσθαι τὸν ποταμὸν εἰς τὴν Λιβύην, καὶ μεθʼ ἡμέρας τινὰς πάλιν ἐπιστρέφειν, ὡς ἐξ Αἰθιοπίας τοῦ θεοῦ παρόντος· τήν τε συνουσίαν τῶν θεῶν τούτων, ἐν ταῖς πανηγύρεσι τῶν ναῶν ἀνακομιζομένων ἀμφοτέρων εἰς ὄρος ἄνθεσι παντοίοις ὑπὸ τῶν ἱερέων κατεστρωμένον.
For the poet appears to have investigated accurately the nepenthe drug, which he says Helen received from Egyptian Thebes from Polydamna the wife of Thon; for even now they say that the women in this city use the aforementioned power, and they say that among the Diospolite women alone a remedy for anger and grief has been found from ancient times; and that Thebes and Diospolis are the same.\n\nAnd that Aphrodite is called 'golden' by the local inhabitants from an ancient tradition, and that there is a plain called 'the Plain of Golden Aphrodite' around the place called Momemphis.\n\nAnd that he transferred from there the myths told about Zeus and Hera concerning their intercourse and their journey to Ethiopia; for every year among the Egyptians the temple of Zeus crosses the river to Libya, and after some days returns again, as though the god were arriving from Ethiopia; and that the intercourse of these gods is represented during the festivals, when both shrines are carried up to a mountain strewn by the priests with flowers of all kinds.