1883, I, pp. {239} 366 ff.).--On a tablet
at Petilia (see _supra_, n. 22), the soul of the deceased is required to
drink the fresh water ([Greek: psuchron hudor]) flowing from the lake of
Memory in order to reign with the heroes. There is nothing to prevent our
admitting with Foucart ("Myst. d'Eleusis," _Mem. Acad. des Inscr._, XXXV,
2, p. 67), that the Egyptian ideas may have permeated the Orphic worship of
southern Italy after the fourth or third century, since they are found
expressed a hundred years earlier at Carpentras (_infra_, n. 90).

90. [Greek: Doie soi ho Osiris to psuchron hudor], at Rome: Kaibel, _Inscr.
gr._ XIV. 1488, 1705, 1782, 1842; cf. 658 and _CIL_, VI, 3, 20616.--[Greek:
Soi de Oseiridos hagnon hudor Eisis charisaito], _Rev. archeol._, 1887, p.
199, cf. 201.--[Greek: Psuchei dipsosei psuchron hudor metados], _CIG_,
6267 = Kaibel, 1890. It is particularly interesting to note that almost the
same wish appears on the Aramaic stele of Carpentras (_C. I. Sem._, II,
141), which dates back to the fourth or fifth century B. C.: "Blessed be
thou, take water from in front of Osiris."--A passage in the book of Enoch
manifestly inspired by Egyptian conceptions, mentions the "spring of
water," the "spring of life," in the realm of the dead (Enoch, xxii. 2, 9.
Cf. Martin, _Le livre d'Henoch_, 1906, p. 58, n. 1, and Bousset, _Relig.
des Judentums_, 1903, p 271). From Judaism the expression has passed into
Christianity. Cf. Rev. vii. 17; xxi. 6.

91. The Egyptian origin of the Christian expression has frequently been
pointed out and cannot be doubted; see Lafaye, _op. cit._, p. 96, n. 1;
Rohde, _Psyche_, II, p. 391; Kraus, _Realencycl. der christl. Alt._, s. v.
"Refrigerium"; and especially Dieterich, _Nekyia_, pp. 95 ff. Cf.
Perdrizet, _Rev. des etudes anc._, 1905, p. 32; Audollent, _Melanges Louis
Havet_, 1909, p. 575.--The _refrigerii sedes_, which the Catholic Church
petitions for the deceased in the anniversary masses, appears in the oldest
Latin liturgies, and the Greeks, who do not believe in purgatory, have
always expressed themselves along the same lines. For instance, Nubian
inscriptions which are in perfect agreement with the euchology of
Constantinople hope the soul will rest [Greek: en topoi chloeroi, en topoi
anapsuxeos] (G. Lefebvre, _Inscr. gr. chret. d'Eg._, No. 636, 664 ff., and
introd., p. xxx; cf. Dumont, _Melanges_, Homolle ed., pp. 585 ff.). The
detail is not without significance because it fu