16. In the _Studio Pontica_, p. 368, I have described a grotto located near Trapezus and formerly dedicated to Mithra, but now transformed into a church. We know of no other Mithreum. A bilingual dedication to Mithra, in Greek and Aramaic, is engraved upon a rock in a wild pass near Farasha (Rhodandos) in Cappadocia. Recently it has been republished {263} with excellent notes by Henri Gregoire (_Comptes Rendus Acad. des Inscr._, 1908, pp. 434 ff.), but the commentator has mentioned no trace of a temple. The text says that a strategus from Ariaramneia [Greek: emageuse Mithrei]. Perhaps these words must be translated according to a frequent meaning of the aorist, by "became a magus of Mithra" or "began to serve Mithra as a magus." This would lead to the conclusion that the inscription was made on the occasion of an initiation. The magus dignity was originally hereditary in the sacred caste; strangers could acquire it after the cult had assumed the form of mysteries. If the interpretation offered by us is correct the Cappadocian inscription would furnish interesting evidence of that transformation in the Orient. Moreover, we know that Tiridates of Armenia initiated Nero; see _Mon. myst. Mithra_, I, p. 239. 17. Strabo, XI, 14, Sec. 9. On the studs of Cappadocia, cf. Gregoire, _Saints jumeaux et dieux cavaliers_, 1905, pp. 56 ff. 18. Cf. _C. R. Acad. des Inscr._, 1905, pp. 99 ff. (note on the bilingual inscription of Aghatcha-Kale); cf. Daremberg-Saglio-Pottier, _Dict. Antiqu._, s. v. "Satrapa." 19. _Mon. myst. Mithra_, I, p. 10, n. 1. The argument undoubtedly dates back to Carneades, see Boll, _Studien ueber Claudius Ptolemaeus_, 1894, pp. 181 ff. 20. Louis H. Gray (_Archiv fuer Religionswiss._, VII, 1904, p. 345) has shown how these six Amshaspands passed from being divinities of the material world to the rank of moral abstractions. From an important text of Plutarch it appears that they already had this quality in Cappadocia; cf. _Mon. myst. Mithra_, II, p. 33, and Philo, _Quod omn. prob. lib._, 11 (II, 456 M).--On Persian gods worshiped in Cappadocia, see _Mon. myst. Mithra_, I, p. 132. 21. See _supra_, n. 16 and 18.--According to Gregoire, the bilingual inscription of Farasha dates back to the first century, before or after Christ (_loc. cit._, p. 445). 22. _Mon. myst. Mithra_, I, p. 9, n. 5. 23. Comparison of the type of Jupiter Dolichenus with the bas-reliefs of Boghaz-Keui led Kan (_De Iovis Dolicheni cultu_, Groningen, 1901, pp. 3 ff.) to see an Anatolian god in him. {264} The comparison of the formula _ubi ferrum nascitur_ with the expression [Greek: hopou ho sideros tiktetai], used in connection with the Chalybians, leads to the same conclusion, see _Revue de philologie_, XXVI, 1902, p. 281.--Still, the representations of Jupiter Dolichnus also possess a remarkable resemblance to those of the Babylonian god Ramman; cf. Jeremias in Roscher, _Lexikon der Myth._, s. v. "Ramman," IV, col. 50 ff.