[886]. Op. cit. cc. V. VI.
[887]. Cumont, T. et M. I. pp. 198 sqq. Damascius (in Cory’s Ancient Fragments, 1832, p. 319) attributes to the “Sidonians” a theogony which would make “Otos,” said by Cory to mean the Night Raven, the Νοῦς νοητός born from Aer and Aura. Has this anything to do with the symbolism of the crow, found always as the attendant of Mithras at the Tauroctony?
[888]. Söderblom, La Vie Future d’après le Mazdéisme, Paris, 1901, pp. 265, 266, for authorities. Cf. Casartelli, La Philosophie Religieuse du Mazdéisme, p. 186.
[889]. Cumont, T. et M. I. p. 168. He relies on a fragment of Dion Chrysostom which does not appear to have this meaning. See ibid. II. p. 64.
[890]. M. Cumont, op. cit. I. p. 82, says that the sex is left undecided, so as to show that Infinite Time, the Supreme God according to him of the Mithraic pantheon, can produce by himself. This is certainly not the case with one of the statues given among his own monuments (op. cit. II. p. 213, Fig. 44), or that lately recovered from the Mithraeum at Sidon, for which see Pottier, “La Collection Louis de Clercq,” Conférences au Musée Guimet, Bibl. de Vulg. t. XIX. 1906, Pl. opp. p. 236, or P.S.B.A. 1912, Pl. XIX, Fig. 18, or Cumont, Les Mystères de Mithra, Bruxelles, 1913, p. 235.
[891]. Cumont, T. et M. II. p. 213, Figs. 43, 44.
[892]. Op. cit. II. p. 216, Fig. 47; p. 238, Fig. 68; p. 259, Fig. 96.
[893]. Op. cit. II. p. 196, Fig. 22. A hole in the back of the head, made apparently for “fire-breathing” purposes, was found in the Sidon statue also. See Cumont, Les Mystères, fig. 27.
[894]. T. et M. II. p. 375.
[895]. Op. cit. I. p. 78.