53. Ælius Arist., _In Sarap._, 25 (II, p. 359, Keil ed.); see Diodorus, I,
93, and Apuleius, XI, 6, end.--On future rewards and punishments in
Hermetism, see Ps.-Apul., _Asclepius_, c. 28; Lydus, _De mensib._, IV, 32
and 149, Wünsch ed.
54. Porph., _Epist. ad Aneb._, 29. The answer of the Ps.-Iamblichus (_de
Myst._, VI, 5-7) is characteristic. He {235} maintained that these threats
were addressed to demons; however, he was well aware that the Egyptians did
not distinguish clearly between incantations and prayers (VI, 7, 5).
55. Cf. G. Hock, _Griechische Weihegebräuche_, 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
égyptienne a, avant tout autre, le caractère de créer des êtres vivants."
56. Maspero, _Sur la toute-puissance de la parole_ (_Recueil de travaux_,
XXIV), 1902, pp. 163-175; cf. my _Récherches sur le manichéisme_, 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 méthode 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.).