[18]. Cf. C. R. Acad. des Inscr., 1905, pp. 99 ff. (note on the bilingual inscription of Aghatcha-Kalé); cf. Daremberg-Saglio-Pottier, Dict. Antiqu., s. v. "Satrapa."
[19]. Mon. myst. Mithra, I, p. 10, n. 1. The argument undoubtedly dates back to Carneades, see Boll, Studien über Claudius Ptolemäus, 1894, pp. 181 ff.
[20]. Louis H. Gray (Archiv für Religionswiss., VII, 1904, p. 345) has shown how these six Amshaspands passed from being divinities of the material world to the rank of moral abstractions. From an important text of Plutarch it appears that they already had this quality in Cappadocia; cf. Mon. myst. Mithra, II, p. 33, and Philo, Quod omn. prob. lib., 11 (II, 456 M).—On Persian gods worshiped in Cappadocia, see Mon. myst. Mithra, I, p. 132.
[21]. See supra, n. [16] and [18].—According to Grégoire, the bilingual inscription of Farasha dates back to the first century, before or after Christ (loc. cit., p. 445).
[22]. Mon. myst. Mithra, I, p. 9, n. 5.
[23]. Comparison of the type of Jupiter Dolichenus with the bas-reliefs of Boghaz-Keui led Kan (De Iovis Dolicheni cultu, Groningen, 1901, pp. 3 ff.) to see an Anatolian god in him.
The comparison of the formula ubi ferrum nascitur with the expression ὅπου ὁ σίδηρος τίκτεται, used in connection with the Chalybians, leads to the same conclusion, see Revue de philologie, XXVI, 1902, p. 281.—Still, the representations of Jupiter Dolichnus also possess a remarkable resemblance to those of the Babylonian god Ramman; cf. Jeremias in Roscher, Lexikon der Myth., s. v. "Ramman," IV, col. 50 ff.
[24]. Rev. archéol. 1905, I, p. 189. Cf. supra, p. 127, n. [68].
[25]. Herod., I, 131.—On the assimilation of Baalsamin to Ahura-Mazda, cf. supra, p. [127], and infra, n. [29]. At Rome, Jupiter Dolichenus was conservator totius poli et numen praestantissimum (CIL, VI, 406 = 30758).
[26]. Inscription of King Antiochus of Commagene (Michel, Recueil, No. 735), l. 43: