[49]. Macrobius, I, 23, § 11: "Ritu Assyrio magis quam Aegyptio colitur"; cf. Lucian, De dea Syria, 5.—"Hermetic" theories penetrated even to the Sabians of Osrhoene (Reitzenstein, Poimandres, 166 ff.), although their influence seems to have been merely superficial (Bousset, Göttingische gelehrt. Anzeigen, 1905, 704 ff.)—The existence of κάτοχοι at Baetocécé and elsewhere appears to be due to Egyptian influence (Jalabert, Mélanges de la fac. orient. de Beyrouth, II, 1907, pp. 308 ff.). The meaning of κάτοχος which has been interpreted in different ways, is established, I think, by the passages collected by Kroll, Cat. codd. astrol. graec., V, pars 2, p. 146; cf. Otto, Priester und Tempel, I, p. 119; Bouché-Leclercq, Hist. des Lagides, IV, p. 335. It refers to the poor, the sick and even the "illumined" living within the temple enclosures and undoubtedly supported by the clergy, as were the refugees of the Christian period who availed themselves of the right of sanctuary in the churches (cf. Comptes Rendus Acad. Inscr., 1907, p. 454).
[51]. Strabo, XVI, 1, 6. Cf. Pliny, H. N., VI, 6: "Durat adhuc ibi Iovis Beli templum." Cf. my Mon. myst. Mithra, I, pp. 35 ff.; Chapot, Mém. soc. antiq. de France, 1902, pp. 239 ff.; Gruppe, Griech. Mythol., p. 1608, n. 1.
[52]. Lucian, De dea Syria, c. 10.
[53]. Harnack, Dogmengeschichte, I, pp. 233 ff. and passim.
[54]. On the worship of Bel in Syria cf. Comptes Rendus Acad. Inscr., 1907, pp. 447 ff.—Cf. infra, n. [59].
[55]. On the Heliopolitan triad and the addition of Mercury to the original couple see Perdrizet, Rev. études anc., III, 1901, p. 258; Dussaud, Notes, p. 24; Jalabert, Mélanges fac. orient. de Bayrouth, I, 1906, pp. 175 ff.—Triad of Hierapolis: Lucian, De dea Syria, c. 33. According to Dussaud, the three divinities came from Babylon together, Notes, p. 115.—The existence of a Phœnician triad (Baal, Astarte, Eshmoun or
Melkarth), and of a Palmyrian triad has been conjectured but without sufficient reason (ibid., 170, 172 ff.); the existence of Carthaginian triads is more probable (cf. Polybius, VII, 9, 11, and von Baudissin, Iolaos [Philothesia für Paul Kleinert], 1907, pp. 5 ff.)—See in general Usener, Dreiheit (Extr. Rhein. Museum, LVIII), 1903, p. 32. The triads continued in the theology of the "Chaldaic Oracles" (Kroll, De orac. Chald., 13 ff.) and a threefold division of the world and the soul was taught in the "Assyrian mysteries" (Archiv für Religionswiss., IX, 1906, p. 331, n. 1).
[56]. Boll, Sphaera, p. 372.—The introduction of astrology into Egypt seems to date back no further than the time of the Ptolemies.
[57]. The Seleucides, like the Roman emperors later, believed in Chaldean astrology (Appian., Syr., 28; Diodorus, II, 31, 2; cf. Riess in Pauly-Wissowa, Realenc., s. v. "Astrologie," col. 1814), and the kings of Commagene, as well as of a great number of Syrian cities, had the signs of the zodiac as emblems on their coins. It is even certain that this pseudo-science penetrated into those regions long before the Hellenistic period. Traces of it are found in the Old Testament (Schiaparelli; translation by Lüdke, Die Astron. im Alten Testament, 1904, p. 46). It modified the entire Semitic paganism. The only cult which we know in any detail, that of the Sabians, assigned the highest importance to it; but in the myths and doctrines of the others its influence is no less apparent (Pauly-Wissowa, Realencycl., s. v. "Dea Syria," IV, col. 2241, and s. v. "Gad"; cf. Baudissin, Realencycl. für prot. Theol., s. v., "Sonne," pp. 510-520). To what extent, for instance, the clergy of Emesa had been subjected to its ascendency is shown by the novel of Heliodorus, written by a priest of that city (Rohde, Griech. Roman2, p. 464 [436]), and by the horoscope that put Julia Domna upon the throne (Vita Severi, 3, 8; cf. A. von Domaszewski, Archiv für Religionsw., XI, 1908, p. 223). The irresistible influence extended even to the Arabian paganism (Nöldeke in Hastings, Encyclop. of Religion, s. v. "Arabs," I, p. 661; compare, Orac. Sibyll., XIII, 64 ff., on Bostra). The sidereal character which has been attributed to the Syrian gods, was borrowed, but none the less real. From very early times the Semites worshiped the sun,