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The Oriental Religions in Roman Paganism [1911] - Get a Free Blog

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NOTES PERSIA. 265<br />

p. 591 Lidzbarski, Ephemeris fur semit. Epigraphik, I, pp.<br />

59 ff.)- <strong>The</strong> Zeus Stratios worshiped upon a high summit<br />

near Amasia was <strong>in</strong> reality Ahura-Mazda, who <strong>in</strong> turn prob<br />

ably supplanted some local god (Studia Pontica, pp. 173 ff.).<br />

Similarly the equation Anahita = Ishtar = Ma or Cybele for<br />

the great female div<strong>in</strong>ity is accepted everywhere (Mon. myst.<br />

Mithra, I, p. 333), and Ma takes the epithet di/t/c^ros like<br />

Mithra (Athen. Mitt., XVIII, 1893, p. 415, and XXIX, 1904,<br />

p. 169). A temple of this goddess was called iepbv AardpTTjs<br />

<strong>in</strong> a decree of Anisa (Michel, Recueil, No. 536, 1. 32).<br />

30. <strong>The</strong> Mithra &quot;mysteries&quot; are not of Hellenic orig<strong>in</strong> (Mon.<br />

myst. Mithra, I, p. 239), but their resemblance to those of<br />

Greece, which Gruppe <strong>in</strong>sists upon (Griech. Mythologie, pp.<br />

1596 ff.) was such that the two were bound to become con<br />

fused <strong>in</strong> the Alexandrian period.<br />

31. Harnack (Ausbreitung des Christentums, II, p. 271)<br />

sees <strong>in</strong> this exclusion of the Hellenic world a prime cause of<br />

the weakness of the Mithra worship <strong>in</strong> its struggle aga<strong>in</strong>st<br />

Christianity. <strong>The</strong> mysteries of Mithra met the Greek culture<br />

with the culture of Persia, superior <strong>in</strong> some respects. But<br />

if it was capable of attract<strong>in</strong>g the <strong>Roman</strong> m<strong>in</strong>d by its moral<br />

qualities, it was too Asiatic, on the whole, to be accepted<br />

without repugnance by the Occidentals. <strong>The</strong> same was true<br />

of Manicheism.<br />

32. CIL, III, 4413; cf. Mon. myst. Mithra, I, p. 281.<br />

33. Cf. the bibliography<br />

chapter.<br />

34. As Plato grew<br />

at the head of the notes for this<br />

older he believed that he could not ex<br />

pla<strong>in</strong> the evils of this world without admitt<strong>in</strong>g the existence<br />

of an &quot;evil soul of the world&quot; (Zeller, Philos. der Gricchen.<br />

II*, p. 973, p. 981, n. i). But this late conception, opposed<br />

as it is to his entire system, is probably due to the <strong>in</strong>fluence<br />

of <strong>Oriental</strong> dualism. It is found <strong>in</strong> the Ep<strong>in</strong>omis (Zeller,<br />

ibid., p. 1042, n. 4), where the <strong>in</strong>fluence of &quot;Chaldean&quot; theories<br />

is undeniable; cf. Bidez, Revue de Philologie, XXIX, 1905, p.<br />

319.<br />

35. Plutarch, De Iside, 46 ff. ; cf. Zeller, Philos. dcr Griechen,<br />

V, p. 188; Eisele, Zur Demonologie des Plutarch (Archiv fur<br />

f. Cf <strong>in</strong>fra, n. 40.<br />

Gesch. der Philos., XVII), 1903, p. 283 .

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