24. _Rev. archeol._ 1905, I, p. 189. Cf. _supra_, p. 127, n. 68. 25. Herod., I, 131.--On the assimilation of Baalsamin to Ahura-Mazda, cf. _supra_, p. 127, and _infra_, n. 29. At Rome, Jupiter Dolichenus was _conservator totius poli et numen praestantissimum_ (_CIL_, VI, 406 = 30758). 26. Inscription of King Antiochus of Commagene (Michel, _Recueil_, No. 735), l. 43: [Greek: Pros ouranious Dios Oromasdou thronous theophile psuchen propempsan]; cf. l. 33: [Greek: Ouranion anchista thronon]. 27. _Mon. myst. Mithra_, I, p. 87. 28. _Mon. myst. Mithra_, I, p. 333.--An inscription discovered in a mithreum at Dorstadt (Sacidava in Dacia, _CIL_, III, 7728, cf. 7729), furnishes, if I rightly understand, another proof of the relation existing between the Semitic cults and that of the Persian gods. It speaks of a "de[orum?] sacerdos creatus a Pal[myr]enis, do[mo] Macedonia, et adven[tor] huius templi." This rather obscure text becomes clear when compared with Apul., _Metam._, XI, 26. After the hero had been initiated into the mysteries of Isis in Greece, he was received at Rome in the great temple of the Campus Martius, "fani quidem advena, religionis autem indigena." It appears also that this Macedonian, who was made a priest of their national gods (Bel, Malakbel, etc.) by a colony of Palmyrenians, was received in Dacia by the mystics of Mithra as a member of their religion. 29. At Venasa in Cappadocia, for instance, the people, even during the Christian period, celebrated a panegyric on a mountain, where the celestial Zeus, representing Baalsamin and Ahura-Mazda, was formerly worshiped (Ramsay, _Church in the Roman Empire_, 1894, pp. 142, 457). The identification of Bel with Ahura-Mazda in Cappadocia results from the Aramaic inscription of Jarpuz (Clermont-Ganneau, _Recueil_, III, {265} p. 59; Lidzbarski, _Ephemeris fuer semit. Epigraphik_, I, pp. 59 ff.). The Zeus Stratios worshiped upon a high summit near Amasia was in reality Ahura-Mazda, who in turn probably supplanted some local god (_Studia Pontica_, pp. 173 ff.).--Similarly the equation Anahita = Ishtar = Ma or Cybele for the great female divinity is accepted everywhere (_Mon. myst. Mithra_, I, p. 333), and Ma takes the epithet [Greek: aniketos] like Mithra (_Athen. Mitt._, XVIII, 1893, p. 415, and XXIX, 1904, p. 169). A temple of this goddess was called [Greek: hieron Astartes] in a decree of Anisa (Michel, _Recueil_, No. 536, l. 32). 30. The Mithra "mysteries" are not of Hellenic origin (_Mon. myst. Mithra_, I, p. 239), but their resemblance to those of Greece, which Gruppe insists upon (_Griech. Mythologie_, pp. 1596 ff.) was such that the two were bound to become confused in the Alexandrian period.