In addition, some foreign oracles, such as Baʿal's at Heliopolis, were associated with Zeus in Greek or Jupiter in Latin. The cult of Zeus at Dodona in Epirus, where there is evidence of religious activity from the second millennium BC onward, centered on a sacred oak. When the "Odyssey" was composed (circa 750 BC), divination was done there by barefoot priests called "Selloi", who lay on the ground and observed the rustling of the leaves and branches. By the time Herodotus wrote about Dodona, female priestesses called peleiades ("doves") had replaced the male priests. Zeus' consort at Dodona was not Hera, but the goddess Dione — whose name is a feminine form of "Zeus". Her status as a titaness suggests to some that she may have been a more powerful pre-Hellenic deity, and perhaps the original occupant of the oracle. The oracle of Ammon at the Siwa Oasis in the Western Desert of Egypt did not lie within the bounds of the Greek world before Alexander's day, but it already loomed large in the Greek mind during the archaic era: Herodotus mentions consultations with Zeus Ammon in his account of the Persian War. Zeus Ammon was especially favored at Sparta, where a temple to him existed by the time of the Peloponnesian War. After Alexander made a trek into the desert to consult the oracle at Siwa, the figure arose in the Hellenistic imagination of a Libyan Sibyl. Zeus was identified with the Roman god Jupiter and associated in the syncretic classical imagination (see "interpretatio graeca") with various other deities, such as the Egyptian Ammon and the Etruscan Tinia. He, along with Dionysus, absorbed the role of the chief Phrygian god Sabazios in the syncretic deity known in Rome as Sabazius. The Seleucid ruler Antiochus IV Epiphanes erected a statue of Zeus Olympios in the Judean Temple in Jerusalem. Hellenizing Jews referred to this statue as Baal Shamen (in English, Lord of Heaven). Zeus is occasionally conflated with the Hellenic sun god, Helios, who is sometimes either directly referred to as Zeus' eye, or clearly implied as such. Hesiod, for instance, describes Zeus' eye as effectively the sun. This perception is possibly derived from earlier Proto-Indo-European religion, in which the sun is occasionally envisioned as the eye of *"Dyḗus Pḥatḗr" (see Hvare-khshaeta).