[26]. P. Perdrizet, "Mèn" (Bull. corr. hell., XX), 1896; Drexler in Roscher, Lexikon, s. v., II, col. 2687.
[27]. CIL, VI, 50 = Inscr. graec., XIV, 1018.
[28]. Schürer, Sitzungsb. Akad. Berlin, XIII, 1897, p. 200 f. and our Hypsistos (Suppl. Revue instr. publ. en Belgique), 1897.
[29]. The term is taken from the terminology of the mysteries: the inscription cited dates back to 370 A. D. In 364, in connection with Eleusis, Agorius Praetextatus spoke of συνέχοντα τὸ ἀνθρώπειον γένος ἁγιώτατα μυστήρια (Zozimus, IV, 3, 2). Earlier the "Chaldean oracles" applied to the intelligible god the term μήτρα συνέχουσα τὰ πάντα (Kroll, De orac. Chaldeïcis, p. 19).
[30]. Henri Graillot, Les dieux Tout-Puissants, Cybèle et Attis (Revue archéol., 1904, I), pp. 331 ff.—Graillot is rather inclined to admit a Christian influence, but omnipotentes was used as a liturgic epithet in 288 A. D., and at about the same date Arnobius (VII, 32) made use of the periphrasis omnipotentia numina to designate the Phrygian gods, and he
certainly was understood by all. This proves that the use of that periphrasis was general, and that it must have dated back to a much earlier period. As a matter of fact a dedication has been found at Delos, reading Διὶ τῷ πάντων κρατοῦντι καὶ Μητρὶ μεγάληι τῆι πάντων κρατούσῃ (Bull. corr. hellén., 1882, p. 502, No. 25), that reminds the reader of the παντοκράτωρ of the Septuagint; and Graillot (loc. cit., p. 328, n. 7) justly observes, in this connection, that on certain bas-reliefs Cybele was united with the Theos Hypsistos, that is to say, the god of Israel; see Perdrizet, Bull. corr. hell., XXIII, 1899, p. 598. On the influence of Judaism on the cult of Men cf. Sam. Wide, Archiv für Religionsw., 1909, p. 227.—On the omnipotence of the Syrian gods, see ch. V, pp. 128 ff.
[31]. We are here giving the substance of a short essay on "Les mystères de Sabazius et le judaïsme," published in the Comptes Rendus Acad. Inscr., Febr. 9, 1906, pp. 63 ff. Cf. "A propos de Sabazius," Musée belge, XIV, 1910, pp. 56 ff.
[32]. Cf. Monuments myst. de Mithra, I, p. 333 f. The very early assimilation of Cybele and Anahita justifies to a certain extent the unwarranted practice of calling Cybele the Persian Artemis. See Radet, Revue des études anciennes, X, 1908, p. 157. The pagan theologians often considered Attis as the primeval man whose death brought about the creation, and so they likened him to the Mazdean Gayomart, see Bousset, Hauptprobleme der Gnosis, 1907, pp. 184 ff.
[33]. Prudentius, Peristeph., X, 1011 f.
[34]. Their meaning has been revealed through an inscription at Pergamum published by Schröder, Athen. Mitt., 1904, pp. 152 ff.; cf. Revue archéologique, 1905, I, pp. 29 ff.—The ideas on the development of that ceremony, which we are summarizing here, have been expounded by us more fully in the Revue archéologique, 1888, II, pp. 132 ff.; Mon. myst. de Mithra, I, pp. 334 ff.; Revue d'histoire et de litt. relig., VI, 1901, p. 97.—Although the conclusions of the last article have been contested by Hepding (op. cit., 70 f.), it cannot be doubted that the taurobolium was already practised in Asia Minor, in the cult of the Ma-Bellona. Moore (American Journal of Archeology, 1905, p. 71) justly refers to the text of Steph. Byz., in this connection: Μάσταυρα· ἐκαλεῖτο δὲ καὶ ἡ Ῥέα Μᾶ καὶ ταῦρος αὐτῃ ἐθύετο παρὰ Λύδοις.