[86]. Macrobius, Sat., I, 23, § 17: "Nominis (Adad) interpretatio significat unus unus."
[87]. Cicero, Somnium Scip., c. 4: "Sol dux et princeps et moderator luminum reliquorum, mens mundi et temperatio." Pliny, H. N., II, 6, § 12: "Sol ... siderum ipsorum caelique rector. Hunc esse mundi totius animam ac planius mentem, hunc principale naturae regimen ac numen credere decet," etc. Julian of Laodicea, Cat. codd. astr., I, p. 136, l. 1:
Ἥλιος βασιλεὺς καὶ ἡγεμὼν τοῦ σύμπαντος κόσμου καθεστώς, πάντων καθηγούμενος καὶ πάντων ὢν γενεσιάρχης.
[88]. We are here recapitulating some conclusions of a study on La théologie solaire du paganisme romain published in Mémoires des savants étrangers présentés à l'Acad. des Inscr., XII, 2d part, pp. 447 ff., Paris, 1910.
[89]. The hymns of Synesius (II, 10 ff., IV, 120 ff., etc.) contain peculiar examples of the combination of the old astrological ideas with Christian theology.
VI. PERSIA.
Bibliography: We shall not attempt here to give a bibliography of the works devoted to Mazdaism. We shall merely refer the reader to that of Lehmann in Chantepie de la Saussaye, Lehrbuch der Religionsgeschichte, II, p. 150. We should mention, in the first place, Darmesteter, Le Zend Avesta, 1892 ff., with introductions and commentary.—In my Textes et monuments relatifs aux mystères de Mithra (2 vols., 1894-1900), I, pp. xx ff., I have furnished a list of the earlier works on this subject; the conclusions of the book have been published separately without the notes, under the title: Les Mystères de Mithra, (2d ed., Paris and Brussels, 1902; English translation, Chicago, 1903). See also the article "Mithra" in the Dictionnaire des antiquités of Daremberg and Saglio, 1904.—General outlines of certain phases of this religion have been since given by Grill, Die persische Mysterienreligion und das Christentum, 1903; Roeses, Ueber Mithrasdienst, Stralsund, 1905; G. Wolff, Ueber Mithrasdienst und Mithreen, Frankfort, 1909; Reinach, La morale du mithraïsme in Cultes, mythes, II, 1906, pp. 220 ff.; Dill, op. cit., pp. 594-626; cf. also Bigg, op. cit. [p. 321], 1905, p. 46 ff.; Harnack, Ausbreitung des Christent., II, p. 270. Among the learned researches which we cannot enumerate here, the most important is that of Albrecht Dieterich, Eine Mithrasliturgie, 1903. He has endeavored with some ingenuity to show that a mystical passage inserted in a magic papyrus preserved at Paris is in reality a fragment of a Mithraic liturgy, but here I share the skepticism of Reitzenstein (Neue Jahrb. f. das class. Altertum, 1904, p. 192) and I have given my reasons in Rev. de l'Instr. publ. en Belg., XLVII, 1904, pp. 1 ff. Dieterich answered briefly in Archiv f. Religionswis., VIII, 1905, p. 502, but without convincing me. The author of the passage in question may have been more or less accurate in giving his god the external appearance of Mithra, but he certainly did not know the eschatology of the Persian mysteries. We know, for
instance, through positive testimony that they taught the dogma of the passage of the soul through the seven planetary spheres, and that Mithra acted as a guide to his votaries in their ascension to the realm of the blessed. Neither the former nor the latter doctrine, however, is found in the fantastic uranography of the magician. The name of Mithra, as elsewhere that of the magi Zoroaster and Hostanes, helped to circulate an Egyptian forgery., cf. Wendland, Die hellenistisch-römische Kultur, 1907, p. 168, n. 1. See on this controversy Wünsch's notes in the 2d ed. of the Mithrasliturgie, 1910, pp. 225 ff.—A considerable number of new monuments have been published of late years (the mithreum of Saalburg by Jacobi, etc.). The most important ones are those of the temple of Sidon preserved in the collection of Clercq (De Ridder, Marbres de la collection de C., 1906, pp. 52 ff.) and those of Stockstadt published by Drexel (Der obergerm. Limes, XXXIII, Heidelberg, 1910). In the following notes I shall only mention the works or texts which could not be utilized in my earlier researches.