28. Schürer, _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 anthrôpeion
genos hagiôtata mustêria] (Zozimus, IV, 3, 2). Earlier the "Chaldean
oracles" applied to the intelligible god the term [Greek: mêtra sunechousa
ta panta] (Kroll, _De orac. Chaldeïcis_, p. 19).
30. Henri Graillot, _Les dieux Tout-Puissants, Cybèle et Attis_ (_Revue
archéol._, 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 tôi pantôn kratounti kai Mêtri megalêi têi pantôn kratousêi]
(_Bull. corr. hellén._, 1882, p. 502, No. 25), that reminds the reader of
the [Greek: pantokratôr] 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 für
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 mystères de
Sabazius et le judaïsme," published in the _Comptes Rendus Acad. Inscr._,
Febr. 9, 1906, pp. 63 ff. Cf. "A propos de Sabazius," _Musée 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 études 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.