regoire, 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. {264} The comparison of the formula
_ubi ferrum nascitur_ with the expression [Greek: hopou ho sideros
tiktetai], 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. archeol._ 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:

[Greek: Pros ouranious Dios Oromasdou thronous theophile psuchen
propempsan]; cf. l. 33: [Greek: Ouranion anchista thronon].

27. _Mon. myst. Mithra_, I, p. 87.

28. _Mon. myst. Mithra_, I, p. 333.--An inscription discovered in a
mithreum at Dorstadt (Sacidava in Dacia, _CIL_, III, 7728, cf. 7729),
furnishes, if I rightly understand, another proof of the relation existing
between the Semitic cults and that of the Persian gods. It speaks of a
"de[orum?] sacerdos creatus a Pal[myr]enis, do[mo] Macedonia, et adven[tor]
huius templi." This rather obscure text becomes clear when compared with
Apul., _Metam._, XI, 26. After the hero had been initiated into the
mysteries of Isis in Greece, he was received at Rome in the great temple of
the Campus Martius, "fani quidem advena, religionis autem indigena." It
appears also that this Macedonian, who was made a priest of their national
gods (Bel, Malakbel, etc.) by a colony of Palmyrenians, was received in
Dacia by the mystics of Mithra as a member of their religion.

29. At Venasa in Cappadocia, for instance, the people, even during the
Christian period, celebrated a panegyric on a mountain, where the celestial
Zeus, representing Baalsamin and Ahura-Mazda, was formerly worshiped
(Ramsay, _Church in the Roman Empire_, 1894, pp. 142, 457)