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: Hôs pou eti kai nun en têi anoixei tou hagiou Sarapidos hê
therapeia dia puros kai hudatos ginetai, leibontos tou humnôdou to hudôr
kai to pur phainontos, hopênika hestôs epi tou oudou têi patriôi tôn
Aiguptiôn phônêi 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; Dieterich, _Mithrasliturgie_, pp. III ff. Cf. Charles Michel,
_Note sur un passage de Jamblique_ (Mélanges, Louis Havet), 1909, p.
279.--On the persistence of the same idea among the Christians, cf.
Harnack, _Ausbreitung des Christ._, I, pp. 124 ff.; Heitmüller, _Im Namen
Jesu_, Göttingen, 1903 (rich material).