Chapter III
, vol. I. p. 114 _supra_ for examples.
Footnote 812:
That tables were actually used for this purpose, was shown in the _Pall Mall Magazine_ for August, 1896 and with more detail in _Star-Lore_ for April, 1897.
Footnote 813:
Dill, _Nero to Marcus Aurelius_, pp. 449, 450, for authorities.
Footnote 814:
_Circa_ 270 A.D. See Cumont, _T. et M._ I. p. 26.
Footnote 815:
See Chap. III, Vol. I. p. 103, n. 4, _supra_.
Footnote 816:
See Chap. IV, Vol. I. p. 123 _supra_.
Footnote 817:
Cumont, _T. et M._ I. pp. 19-20, relies on a passage quoted by Damascius from a certain Eudemos who may or may not be Eudemos of Rhodes (Alexander’s contemporary) that, “of the Magi and all the warrior [or Medic: ἄρειον] race some call the intelligible” [_i.e._ that which can be apprehended by the mind only and not by the senses] “and united universe Topos (place), while others of them call it Chronos (Time), and that from this universe are to be distinguished a good God and evil demon; or as some say, prior to these, Light and Darkness.” “Both the one and the other school therefore,” Damascius goes on, “after the undivided Nature, make the double series of the higher powers distinct from one another, of one of which they make Oromasdes the leader, and of the other Arimanius.” It seems evident from the above words, that only a certain sect of the Magi in the time of this Eudemos put Time at the head of their pantheon. Cf. Cory’s _Ancient Fragments_, 1832, pp. 318, 319.
Footnote 818:
Cumont, _T. et M._ I. p. 19.
Footnote 819:
See “The Lion-headed God of the Mithraic Mysteries,” _P.S.B.A._ 1912, pp. 125-142, and p. 251 _infra_.
Footnote 820:
Darmesteter, _Ormuzd et Ahriman_, Paris, 1877, p. 1, quoting a lost book of Aristotle mentioned by Diogenes Laertius.
Footnote 821:
Cumont, _T. et M._ II. p. 326 and Fig. 193.
Footnote 822:
_Op. cit._ II. p. 336, reproduced in the article in the _P.S.B.A._ quoted in n. 2, p. 237 _supra_. In the collection of busts of the gods on the arch surrounding the Tauroctony at Bologna, the head of Zeus wearing the modius of Serapis appears with six others who, reading from left to right, are the Sun, Saturn, Venus, Jupiter, Mercury, Mars and the Moon. Although Jupiter here occupies the centre and place of honour, it is probable that both he and the other gods are here merely symbols of the planets. See Cumont, _op. cit._ II. p. 261 and Fig. 99.
Footnote 823:
_Op. cit._ II. p. 349, and Pl. VI. So in the bas-relief of Sarrebourg, unfortunately much mutilated (_op. cit._ II. p. 514), a similar assembly of gods includes Neptune, Bacchus, and Vulcan, who are certainly not gods of the planets.
Footnote 824:
For these inscriptions, see Cumont, _op. cit._ t. II., Inscriptions 80 (p. 107), 129 (p. 115), 318 (p. 140), 386 (p. 149), 522 (p. 167), and 470 (p. 160).
Footnote 825:
_Op. cit._ II. p. 98.
Footnote 826:
_Op. cit._ II. p. 141.
Footnote 827:
_Op. cit._ II. pp. 160, 392, 393, and article in _P.S.B.A._ quoted in n. 2, p. 237 _supra_.
Footnote 828:
Plutarch, _de Is. et Os._ c. XLVI. Cf. Origen, _adv. Cels._ Bk I. c. 60.
Footnote 829:
Herodotus, Bk VII. c. 114.
Footnote 830:
Clem. Alex. _Strom._ Bk V. c. 11, says Zeus is the same as Hades. He quotes Euripides as authority for the statement, but I do not know the play in which it appears. He also, _op. cit._ Bk V. c. 14, quotes Xenocrates as saying that there is an “Upper and Lower” Zeus.
Footnote 831:
Heracles, of course, applied compulsion to Hades. For the magic compulsion of the same power, see the Magic Papyrus of the Bibl. Nat. in Wessely’s _Griech. Zauberpap._ p. 38.
Footnote 832:
_P.S.B.A._ 1912, p. 137, for authorities.
Footnote 833:
Jean Reville, _La Religion à Rome sous les Sevères_, Paris, 1886, p. 30.
Footnote 834:
Cumont, _T. et M._ II. p. 91, no. 2; p. 99, nos. 30, 34; p. 102, no. 49; p. 103, no. 53.
Footnote 835:
_Op. cit._ II. p. 99, no. 29.
Footnote 836:
_Op. cit._ II. p. 105, no. 62; p. 116, no. 131.
Footnote 837:
_Op. cit._ II. p. 96, nos. 17, 20; p. 117, no. 139; p. 145, no. 354.
Footnote 838:
Pindar, _Isthm._ V. 1, where the Sun is said to be the son of Theia.
Footnote 839:
Cumont, _T. et M._ I. p. 225, and n. 1; cf. Darmesteter, _Ormuzd et Ahriman_, p. 65.
Footnote 840:
Cumont, _T. et M._ I. p. 231.
Footnote 841:
_Op. cit._ I. p. 200.
Footnote 842:
_Op. cit._ I. pp. 304-306. The best and clearest example of these scenes is perhaps that given in the bas-reliefs surrounding the Tauroctony in the Mithraeum at Osterburken. See _Op. cit._ II. p. 350 (Monument 246).
Footnote 843:
_Op. cit._ II. Fig. 1 of Mon. 246 (p. 350).
Footnote 844:
_Op. cit._ I. pp. 159 _sqq._
Footnote 845:
Cumont, _op. cit._ II. p. 395, and Fig. 315.
Footnote 846:
_Op. cit._ II. p. 350, f (2) of Osterburken.
Footnote 847:
It is not invariable, as the sculptor was sometimes evidently governed by considerations of space.
Footnote 848:
_Op. cit._ II. p. 350, f (5) of Osterburken. Cf. Mon. 245, Pl. V (Neuenheim) and Mon. 251, Pl. VII (Heddernheim).
Footnote 849:
West, _Pahlavi Texts_, Pt 1, _S.B.E._ p. 20 (Bundahish); Porphyry, _de antro nympharum_, c. 18. Cf. Döllinger, _J. und H._ I. p. 419, and Tiele, _Religion of the Iranian Peoples_ (Eng. ed.), Bombay, 1912, Pt 1, p. 113.
Footnote 850:
Cumont, _T. et M._ II. p. 298, Fig. 154 (Sarmizegetusa); p. 309, Fig. 167 (Apulum); p. 326, Fig. 193 (Sissek). Döllinger, _J. und H._ I. p. 141, thinks this cup-shaped boat represents the Moon. But see against this Cumont, _op. cit._ I. pp. 167, 168.
Footnote 851:
Cumont, _T. et M._ II. p. 515 and Pl. IX, Mon. 273 _ter_ d (8) (Sarrebourg). Cf. _ibid._ II. p. 310, Fig. 168, Mon. 192 _bis_ b (7), also I. p. 167 and n. 5.
Footnote 852:
_Op. cit._ II. p. 346, e (1) and Pl. V (Neuenheim); II. p. 350, f (3) (Osterburken); II. p. 339, b (6) and Pl. IV (Mauls).
Footnote 853:
_Op. cit._ II. p. 309, a (1) (Apulum); II. p. 326, b (3) and Fig. 193 (Sissek).
Footnote 854:
_Op. cit._ II. p. 346, e (4) (Neuenheim); II. p. 309, a (2) (Apulum); II. p. 515, d (10) (Sarrebourg).
Footnote 855:
Cumont, _op. cit._ I. p. 304, puts these scenes in a slightly different order. That followed here is that adopted in the Mithraeum at Heddernheim, _op. cit._ II. Pl. VII, where the sequence is fairly plain.
Footnote 856:
_Op. cit._ II. p. 365, d (7) (Heddernheim).
Footnote 857:
_Op. cit._ II. p. 338, c (5) (Klagenfurt).
Footnote 858:
_Op. cit._ II. p. 350, f (8) (Osterburken).
Footnote 859:
_Op. cit._ I. p. 172.
Footnote 860:
_Op. cit._ II. p. 272, c (2) (Serdica); II. pp. 303, 304, c (1) (Temesvar); II. p. 326, b (1) (Sissek).
Footnote 861:
_Op. cit._ II. p. 337, c. (4) (Klagenfurt).
Footnote 862:
_Op. cit._ I. p. 173.
Footnote 863:
_Op. cit._ II. p. 201.
Footnote 864:
Cumont, _op. cit._ I. p. 173, and n. 3.
Footnote 865:
Most of the monuments show the remains of colour.
Footnote 866:
Like the thrust of the Spanish bull-fighter which is supposed to split the heart.
Footnote 867:
Sometimes, though very rarely, the serpent is absent, as in the Mithraeum discovered at Krotzenburg near Hanau. _Op. cit._ II. p. 353.
Footnote 868:
Cumont, _op. cit._ I. pp. 207, 208. Following the mention by Dionysius the Areopagite of a “threefold Mithras,” M. Cumont thinks that the two torch-bearing figures are representations of Mithras himself. The theory is ingenious, but not very plausible. See _loc. cit._ pp. 208-213.
Footnote 869:
_Op. cit._ I. p. 186, for authorities. Cf. Döllinger, _J. und H._ I. p. 420. Tiele, _Rel. of Iran. P._ pt 1, p. 118, says that “originally” the bull was slain not by Ahriman, but by its creator.
Footnote 870:
_Op. cit._ I. p. 197. Cf. Porphyry, _de antro nymphar._ c. XVIII.
Footnote 871:
D. Menant, “Les Rites Funéraires,” _Conférences au Musée Guimet_, t. XXXV. pp. 181, 182.
Footnote 872:
Cf. Plutarch, _de Is. et Os._ c. XLVII.
Footnote 873:
So Cumont, _T. et M._ I. pp. 182, 305.
Footnote 874:
_Op. cit._ I. p. 192.
Footnote 875:
_Op. cit._ II. Pl. VIII.
Footnote 876:
_Op. cit._ I. p. 175, Fig. 10, where some of the guests at the banquet wear the masks of crows and other animals corresponding to the Mithraic degrees.
Footnote 877:
Justin Martyr, _First Apology_, c. LVI.
Footnote 878:
Cumont, _T. et M._ II. Pl VIII, shows this most clearly. Pl. V (Neuenheim), Fig 213, opposite p. 337 (Virunum), and p. 278, Fig. 121 (Orsova), leave no doubt possible.
Footnote 879:
Cumont, _op. cit._ I. p. 178, and Fig. 11.
Footnote 880:
The Juppiter Optimus Maximus of the Palazzo Altieri. _Op. cit._ II. p. 104.
Footnote 881:
Darmesteter, _Ormuzd et Ahriman_, p. 65.
Footnote 882:
Porphyry, _de antro nympharum_, c. XXIV.
Footnote 883:
_Op. cit._ cc. V. VI.
Footnote 884:
Plutarch, _de Is. et Os._ c. XLVI.
Footnote 885:
Porphyry, _de antro nymph._ c. XXIV.
Footnote 886:
_Op. cit._ cc. V. VI.
Footnote 887:
Cumont, _T. et M._ I. pp. 198 _sqq._ Damascius (in Cory’s _Ancient Fragments_, 1832, p. 319) attributes to the “Sidonians” a theogony which would make “Otos,” said by Cory to mean the Night Raven, the Νοῦς νοητός born from Aer and Aura. Has this anything to do with the symbolism of the crow, found always as the attendant of Mithras at the Tauroctony?
Footnote 888:
Söderblom, _La Vie Future d’après le Mazdéisme_, Paris, 1901, pp. 265, 266, for authorities. Cf. Casartelli, _La Philosophie Religieuse du Mazdéisme_, p. 186.
Footnote 889:
Cumont, _T. et M._ I. p. 168. He relies on a fragment of Dion Chrysostom which does not appear to have this meaning. See _ibid._ II. p. 64.
Footnote 890:
M. Cumont, _op. cit._ I. p. 82, says that the sex is left undecided, so as to show that Infinite Time, the Supreme God according to him of the Mithraic pantheon, can produce by himself. This is certainly not the case with one of the statues given among his own monuments (_op. cit._ II. p. 213, Fig. 44), or that lately recovered from the Mithraeum at Sidon, for which see Pottier, “La Collection Louis de Clercq,” _Conférences au Musée Guimet_, Bibl. de Vulg. t. XIX. 1906, Pl. opp. p. 236, or _P.S.B.A._ 1912, Pl. XIX, Fig. 18, or Cumont, _Les Mystères de Mithra_, Bruxelles, 1913, p. 235.
Footnote 891:
Cumont, _T. et M._ II. p. 213, Figs. 43, 44.
Footnote 892:
_Op. cit._ II. p. 216, Fig. 47; p. 238, Fig. 68; p. 259, Fig. 96.
Footnote 893:
_Op. cit._ II. p. 196, Fig. 22. A hole in the back of the head, made apparently for “fire-breathing” purposes, was found in the Sidon statue also. See Cumont, _Les Mystères_, fig. 27.
Footnote 894:
_T. et M._ II. p. 375.
Footnote 895:
_Op. cit._ I. p. 78.
Footnote 896:
The only evidence that he produces of this last fact is a quotation from Damascius, whose authority seems to be “Eudemus the Peripatetic,” given in n. 4, p. 236 _supra_, that some of the Magi call the νοητὸν ἅπαν καὶ τὸ ἡνωμένον Topos and others Chronos. A good divinity and an evil demon according to the same author descend from this power, one of whom he says is called Oromasdes and the other Arimanius. It is not very clear how much of this is Eudemus and how much Damascius. No other author gives any hint that would allow us to attribute so early an age to Zervanism.
Footnote 897:
_P.S.B.A._ 1912, pp. 139-142.
Footnote 898:
Firmicus Maternus, _de errore_, c. IV. See Cumont, _T. et M._ I. p. 140, n. 7.
Footnote 899:
They are mentioned together in the great Magical Papyrus of the Bibliothèque Nationale at Paris, Wessely, _Griechische Zauberp._ p. 73.
Footnote 900:
Cumont, _T. et M._ I. p. 141.
Footnote 901:
The absence of any corresponding statue of the goddess is perhaps accounted for by the misogynic character of the Mithraic worship. Yet an empty niche corresponding to the one containing the lion-headed figure appears in some Mithraea.
Footnote 902:
Neander, _Ch. Hist._ II. p. 7 and note.
Footnote 903:
Plutarch, _de Is. et Os._ c. XLV.
Footnote 904:
Cumont, _T. et M._ I. p. 5, quoting West, _Pahlavi Texts_, Pt V. p. xxvi, 50.
Footnote 905:
F. Rosenberg, _Le Livre de Zoroastre_, St Petersburg, I. p. 10, and n. 3, says that the reform of Zoroaster was specially directed to the abolition of the worship of Ahriman.
Footnote 906:
Cumont, _T. et M._ II. Monument 246, e (5) Osterburken, and others as in t. I. p. 157 and n. 3. Cf. also Pl. XVI, Fig. 7, in _P.S.B.A._ 1912.
Footnote 907:
The Orphic invocation of the Titans referred to in Chap. IV, vol. I. p. 116, n. 3 _supra_ can be thus explained.
Footnote 908:
Cumont, _T. et M._ II. p. 215, Fig. 46 (Pl. XVIII, Fig. 13 of _P.S.B.A._ 1912); II. p. 238, Fig. 68 (Pl. XVIII, Fig. 15 of _P.S.B.A._ 1912).
Footnote 909:
So in the leaden _dirae_ from Cyprus now in the British Museum the Lord of Hell is invoked as “the god who is set over the gate of hell and the keys of heaven.” _P.S.B.A._ t. XIII., 1891, p. 177.
Footnote 910:
Cumont, _T. et M._ I. p. 294.
Footnote 911:
Wessely, _Griechische Zauberp._ pp. 32 _sqq._
Footnote 912:
Georges Lafaye, “L’Initiation Mithriaque,” _Conférences au Musée Guimet_, t. XVIII. 1906, pp. 98 _sqq._
Footnote 913:
Wessely, _Gr. Zauberp._ _Op. cit._ in note 2 _supra_, and Lafaye, _op. cit. passim_.
Footnote 914:
Wessely, _op. cit._ p. 61.
Footnote 915:
See