ilation of Cybele and Anahita justifies to a certain extent the
unwarranted practice of calling Cybele the Persian Artemis. See Radet,
_Revue des etudes 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 Schroeder, _Athen. Mitt._, 1904, pp. 152 ff.; cf. _Revue
archeologique_, 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 archeologique_, 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: [Greek: Mastaura; ekaleito de kai he
Rhea Ma kai tauros autei ethueto para Ludois]. {228} The relation between
the cult of Ma and that of Mithra is shown in the epithet of [Greek:
Aneiketos], given to the goddess as well as to the god; see _Athen. Mitt._,
XXIX, 1904, p. 169, and Keil und von Premerstein, "Reise in Lydien,"
_Denkschr. Akad. Wien_, 1908, p. 28 (inscription of the Hyrkanis plain).

35. Prudentius, Peristeph., 1027: "_Pectus sacrato dividunt venabulo._" The
_harpe_ shown on the taurobolic altars, is perhaps in reality a boar-spear
having a kind of hilt (_mora_; cf. Grattius, _Cyneg._, 110) to prevent the
blade from entering too far.

36. Hepding, pp. 196 ff.; cf. _supra_, n. 21.

37. _CIL_, VI, 510, = Dessau, _Inscr. sel._, 4152. Cf. Gruppe, _Griech.
Myth._, p. 1541, n. 7.

38. Hepding, pp. 186 ff.

39. _CIL_, VI, 499: "Dii animae mentisque custodes." Cf. 512: "Diis magnis
et tutatoribus suis," and _CIL_, XII, 1277, where Bel is called _mentis
magister_.

40. Hippolytus, _Refut. haeres._, V, 9.

41. Julien, _Or._, V; cf. Paul Allard, _Julien l'Apostat_, II, pp. 246 ff.;
Mau, _Die Religionsphilosophie Kaiser Julians_, 1908, pp. 90 ff. Proclus
also devoted a philosophic commentary to the Cybele myth (Marinus, _Vita
Procl