24. Besides Bellona-Ma, subordinate to Cybele and Sabazius, who was as much Jewish as Phrygian, there was only one god of Asia Minor, the Zeus Bronton (the Thunderer) of Phrygia, prominently mentioned in Roman epigraphy. See Pauly-Wissowa, _Realenc._, s. v. and Suppl. I, col. 258. 25. Cf. _CIL_, VI, 499: "Attidi menotyranno invicto." "Invictus" is the characteristic epithet of the solar divinities. 26. P. Perdrizet, "Men" (_Bull. corr. hell._, XX), 1896; Drexler in Roscher, _Lexikon_, s. v., II, col. 2687. 27. _CIL_, VI, 50 = _Inscr. graec._, XIV, 1018. 28. Schuerer, _Sitzungsb. Akad. Berlin_, XIII, 1897, p. 200 f. and our _Hypsistos_ (Suppl. _Revue instr. publ. en Belgique_), 1897. 29. The term is taken from the terminology of the mysteries: the inscription cited dates back to 370 A. D. In 364, in connection with Eleusis, Agorius Praetextatus spoke of [Greek: sunechonta to anthropeion genos hagiotata musteria] (Zozimus, IV, 3, 2). Earlier the "Chaldean oracles" applied to the intelligible god the term [Greek: metra sunechousa ta panta] (Kroll, _De orac. Chaldeicis_, p. 19). 30. Henri Graillot, _Les dieux Tout-Puissants, Cybele et Attis_ (_Revue archeol._, 1904, I), pp. 331 ff.--Graillot is rather inclined to admit a Christian influence, but _omnipotentes_ was used as a liturgic epithet in 288 A. D., and at about the same date Arnobius (VII, 32) made use of the periphrasis _omnipotentia numina_ to designate the Phrygian gods, and he {227} certainly was understood by all. This proves that the use of that periphrasis was general, and that it must have dated back to a much earlier period. As a matter of fact a dedication has been found at Delos, reading [Greek: Dii toi panton kratounti kai Metri megalei tei panton kratousei] (_Bull. corr. hellen._, 1882, p. 502, No. 25), that reminds the reader of the [Greek: pantokrator] of the Septuagint; and Graillot (loc. cit., p. 328, n. 7) justly observes, in this connection, that on certain bas-reliefs Cybele was united with the Theos Hypsistos, that is to say, the god of Israel; see Perdrizet, _Bull. corr. hell._, XXIII, 1899, p. 598. On the influence of Judaism on the cult of Men cf. Sam. Wide, _Archiv fuer Religionsw._, 1909, p. 227.--On the omnipotence of the Syrian gods, see ch. V, pp. 128 ff. 31. We are here giving the substance of a short essay on "Les mysteres de Sabazius et le judaisme," published in the _Comptes Rendus Acad. Inscr._, Febr. 9, 1906, pp. 63 ff. Cf. "A propos de Sabazius," _Musee belge_, XIV, 1910, pp. 56 ff. 32. Cf. _Monuments myst. de Mithra_, I, p. 333 f. The very early assimilation 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.