Cyrus, in his expedition against the Medes, is represented as making vows [891]Ἑστιᾳ Πατρῳᾳ, και Διι Πατρῳῳ, και τοις αλλοις Θεοις. But the Persians, from whom this history is presumed to be borrowed, could not mean by these terms Dii Patrii: for nothing could be more unnecessary than to say of a Persic prince, that the homage, which he payed, was to Persic Deities. It is a thing of course, and to be taken for granted, unless there be particular evidence to the contrary. His vows were made to Mithras, who was styled by the nations in the east Pator; his temples were Patra, and Petra, and his festivals Patrica. Nonnus gives a proper account of the Petra, when he represents it as Omphean, or oracular: [892]Ομφαιῃ περι Πετρῃ Εισετι νηπιαχοιο χορους ἱδρυσατο Βακχου. At Patara, in Lycia, was an oracular temple: and Patræ, in Achaia, had its name from divination, for which it was famous. Pausanias mentions the temple, and adds, [893]Προ δε του Ἱερου της Δημητρος εστι πηγη--μαντειον δε ενταυθα εστιν αψευδες. _Before the temple is the fountain of Demeter--and in the temple an oracle, which never is known to fail_. The offerings, which people in antient times used to present to the Gods, were generally purchased at the entrance of the temple; especially every species of consecrated bread, which was denominated accordingly. If it was an oracular temple of Alphi, the loaves and cakes were styled [894]Alphita. If it was expressed Ampi, or Ompi, the cakes were Ompai[895], Ομπαι: at the temple of Adorus[896], Adorea. Those made in honour of Ham-orus had the name of [897]Homoura, Amora, and Omoritæ. Those sacred to Peon, the God of light, were called [898]Piones. At Cha-on, which signifies the house of the Sun, [899]Cauones, Χαυωνες. From Pur-Ham, and Pur-Amon, they were denominated Puramoun, [900]Πυραμουν. From Ob-El, Pytho Deus, came [901]Obelia. If the place were a Petra or Petora, they had offerings of the same sort called Petora, by the Greeks expressed [902]Πιτυρα, Pitura. One of the titles of the Sun was El-Aphas, Sol Deus ignis. This El-aphas the Greeks rendered Elaphos, ελαφος; and supposed it to relate to a deer: and the title El-Apha-Baal, given by the Amonians to the chief Deity, was changed to ελαφηβολος, a term of a quite different purport. El-aphas, and El-apha-baal, related to the God Osiris, the Deity of light: and there were sacred liba made at his temple, similar to those above, and denominated from him Ελαφοι, Elaphoi. In Athenæus we have an account of their composition, which consisted of fine meal, and a mixture of sesamum and honey. [903]Ελαφος πλακους δια σταιτος και μελιτος και σησαμου.