upra_, chap. II, n. 35. Certain busts have recently inspired Mr. Dennison
to give his attention to the tonsure of the votaries of Isis (_American
Journ. of Archeology_, V, 1905, p. 341). The Pompeian frescoes representing
priests and ceremonies of the Isis cult are particularly important for our
knowledge of the liturgy (Guimet, _C. R. Acad. des Inscr._, 1896, pls.
VII-IX. Cf. von Bissing, _Transact. congr. relig. Oxford_, 1908, I, pp. 225
ff.).

59. _CIL_, XII, 3061: "Ornatrix fani."

60. Cf. Kan, _De Iove Dolicheno_, 1901, p. 33.

61. Cf. Moret, _Le rituel du culte divin journalier en Egypte_, Paris,
1902. Just as the ritual of consecration brought the statue to life
(_supra_, n. 55), the repeated sacrifices sustained life, and made it
_longa durare per tempora_ (Ps.-Apul., _Asclep._, 38). The epithet of
[Greek: aeizoos], given to several divinities (_CIG_, 4598; _Griech.
Urkunden_ of Berlin, I, No. 124), expresses it exactly. All this is in
conformity with the old ideas prevailing in the valley of the Nile (see
George Foucart, _Revue des {236} idees_, Nov. 15, 1908).--When compared
with the Egyptian ceremonial, the brief data scattered through the Greek
and Latin authors become wonderfully clear and coherent.

62. Apul., XI, 22: "Rituque sollemni apertionis celebrato ministerio." Cf.
XI, 20: "Matutinas apertiones templi."

63. Jusephus, _Ant. Jud._, XVIII, 3, 5, Sec. 174.

64. Servius ad Verg., _Aen._, IV, 512: "In templo Isidis aqua sparsa de
Nilo esse dicebatur"; cf. II, 116. When, by pouring water taken from the
river, reality took the place of this fiction, the act was much more
effective; see Juv. VII, 527.

65. This passage, together with a chapter from Apuleius (XI, 20), is the
principal text we have in connection with the ritual of those Isis matins.
(_De Abstin._, IV, 9):

[Greek: Hos pou eti kai nun en tei anoixei tou hagiou Sarapidos he
therapeia dia puros kai hudatos ginetai, leibontos tou humnodou to hudor
kai to pur phainontos, hopenika hestos epi tou oudou tei patrioi ton
Aiguption phonei egeirei ton theon].

Arnobius (VII, 32) alludes to the same belief of the votaries of Isis:
"Quid sibi volunt excitationes illae quas canitis matutini conlatis ad
tibiam vocibus? Obdormiscunt enim superi remeare ut ad vigilias debeant?
Quid dormitiones illae quibus ut bene valeant auspicabili salutatione
mandatis?"

66. On the power of "barbarian names" see my _Mon. myst. Mithra_, I, p.
313, n. 4; Dieteric