33. Prudentius, _Peristeph._, X, 1011 f. 34. Their meaning has been revealed through an inscription at Pergamum published by Schroeder, _Athen. Mitt._, 1904, pp. 152 ff.; cf. _Revue archeologique_, 1905, I, pp. 29 ff.--The ideas on the development of that ceremony, which we are summarizing here, have been expounded by us more fully in the _Revue archeologique_, 1888, II, pp. 132 ff.; _Mon. myst. de Mithra_, I, pp. 334 ff.; _Revue d'histoire et de litt. relig._, VI, 1901, p. 97.--Although the conclusions of the last article have been contested by Hepding (op. cit., 70 f.), it cannot be doubted that the taurobolium was already practised in Asia Minor, in the cult of the Ma-Bellona. Moore (_American Journal of Archeology_, 1905, p. 71) justly refers to the text of Steph. Byz., in this connection: [Greek: Mastaura; ekaleito de kai he Rhea Ma kai tauros autei ethueto para Ludois]. {228} The relation between the cult of Ma and that of Mithra is shown in the epithet of [Greek: Aneiketos], given to the goddess as well as to the god; see _Athen. Mitt._, XXIX, 1904, p. 169, and Keil und von Premerstein, "Reise in Lydien," _Denkschr. Akad. Wien_, 1908, p. 28 (inscription of the Hyrkanis plain). 35. Prudentius, Peristeph., 1027: "_Pectus sacrato dividunt venabulo._" The _harpe_ shown on the taurobolic altars, is perhaps in reality a boar-spear having a kind of hilt (_mora_; cf. Grattius, _Cyneg._, 110) to prevent the blade from entering too far. 36. Hepding, pp. 196 ff.; cf. _supra_, n. 21. 37. _CIL_, VI, 510, = Dessau, _Inscr. sel._, 4152. Cf. Gruppe, _Griech. Myth._, p. 1541, n. 7. 38. Hepding, pp. 186 ff. 39. _CIL_, VI, 499: "Dii animae mentisque custodes." Cf. 512: "Diis magnis et tutatoribus suis," and _CIL_, XII, 1277, where Bel is called _mentis magister_. 40. Hippolytus, _Refut. haeres._, V, 9. 41. Julien, _Or._, V; cf. Paul Allard, _Julien l'Apostat_, II, pp. 246 ff.; Mau, _Die Religionsphilosophie Kaiser Julians_, 1908, pp. 90 ff. Proclus also devoted a philosophic commentary to the Cybele myth (Marinus, _Vita Procli_, 34). 42. Regarding all this see _Revue d'histoire et de litterat. relig._, VIII, 1903, pp. 423, ff.--Frazer (_Osiris, Attis, Adonis_, 1907, pp. 256 ff.) has recently defended the position that the commemoration of the death of Christ was placed by a great many churches upon March 25th to replace the celebration of Attis's death on the same date, just as Christmas has been substituted for the _Natalis Invicti_. The text of Ambrosiaster cited in our article (Pseudo Augustin, _Quaest. veter. Test_, LXXXIV, 3, p. 145, 13, Souter ed.) shows that this was asserted even in antiquity. IV. EGYPT.