55. Cf. G. Hock, _Griechische Weihegebraeuche_, 1905, pp. 65 ff. Ps.-Apul., _Asclep._, 23: "Homo fictor est deorum qui in templis sunt et non solum inluminatur, verum etiam inluminat"; c. 37: "Proavi invenerunt artem qua efficerent deos." Cf. George Foucart, _loc. cit._ [n. 61]: "La statuaire egyptienne a, avant tout autre, le caractere de creer des etres vivants." 56. Maspero, _Sur la toute-puissance de la parole_ (_Recueil de travaux_, XXIV), 1902, pp. 163-175; cf. my _Recherches sur le manicheisme_, p. 24, n. 2.--The parallelism between the divine and the sacerdotal influence is established in Ps.-Apul., _Asclepius_, 23. 57. Iamblichus, _Myst._, VI, 6; cf. G. Foucart, _La methode comparative et l'histoire des religions_, 1909, p. 131, 141, 149 ff. and infra, n. 66. The Egyptians prided themselves on having been the first "to know the sacred names and to use the sacred speech" (Luc., _De Dea Syr._, 1). 58. This has been proven by Otto, _Priester und Tempel_, I, pp. 114 ff. Cf. _supra_, 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):