[896]. The only evidence that he produces of this last fact is a quotation from Damascius, whose authority seems to be “Eudemus the Peripatetic,” given in n. 4, p. [236] supra, that some of the Magi call the νοητὸν ἅπαν καὶ τὸ ἡνωμένον Topos and others Chronos. A good divinity and an evil demon according to the same author descend from this power, one of whom he says is called Oromasdes and the other Arimanius. It is not very clear how much of this is Eudemus and how much Damascius. No other author gives any hint that would allow us to attribute so early an age to Zervanism.
[897]. P.S.B.A. 1912, pp. 139-142.
[898]. Firmicus Maternus, de errore, c. IV. See Cumont, T. et M. I. p. 140, n. 7.
[899]. They are mentioned together in the great Magical Papyrus of the Bibliothèque Nationale at Paris, Wessely, Griechische Zauberp. p. 73.
[900]. Cumont, T. et M. I. p. 141.
[901]. The absence of any corresponding statue of the goddess is perhaps accounted for by the misogynic character of the Mithraic worship. Yet an empty niche corresponding to the one containing the lion-headed figure appears in some Mithraea.
[902]. Neander, Ch. Hist. II. p. 7 and note.
[903]. Plutarch, de Is. et Os. c. XLV.
[904]. Cumont, T. et M. I. p. 5, quoting West, Pahlavi Texts, Pt V. p. xxvi, 50.
[905]. F. Rosenberg, Le Livre de Zoroastre, St Petersburg, I. p. 10, and n. 3, says that the reform of Zoroaster was specially directed to the abolition of the worship of Ahriman.