[926]. Op. et loc. cit.; id. Rel. Or. p. 179.
[927]. See p. [234], supra. The figure of the divine archer in the winged disk which figured on the coins called darics is, perhaps, the exception which proves the rule. Or is this meant for the Fravashi or genius of the king? Cf. Hope Moulton, Early Zoroastrianism, p. 260.
[928]. Somewhere about 204 B.C. See Cumont, Rel. Or. p. 58.
[929]. Orelli, Inscpt. Latinar. selectar. Turin, 1828, vol. I. pp. 406-412.
[930]. See Cumont, T. et M. II. p. 95, inscr. 15, p. 98, inscr. 23; p. 100 inscr. 40; p. 101, inscr. 41. The tomb of Vincentius in the Catacomb of Praetextatus at Rome would show an instance of the joint worship of Sabazius, the consort of the Great Mother, and of Mithras, if we could trust Garrucci’s restoration, for which see his Les Mystères du Syncrétisme Phrygien, Paris, 1854. It has been quoted in this sense by Hatch, H.L. p. 290; but Cumont, T. et M. II. pp. 173 and 413, argues against this construction. For the pictures themselves, see Maass, Orpheus, München, 1895, pp. 221, 222.
[931]. Cumont, T. et M. II. p. 261, Fig. 99.
[932]. Kenyon, Gk. Papyri, p. 65.
[933]. This is the more likely because his second initiator bears the name of Asinius, which, as he himself says (Apuleius, Metamorph. Bk XI. c. 27), was not unconnected with his own transformation into the shape of an ass. The Emperor Commodus was initiated into both religions (Lampricius, Commodus, c. IΧ.).
[934]. See n. 1, p. [259], supra.
[935]. Dill, Nero to Marcus Aurelius, p. 625, n. 3, quoting Gasquet, Mithras, p. 137. See also Gibbon, vol. III. p. 498, Bury (Appendix 15).