65.4VideParibeni’s publication in theMonumenti Antichi della Accademia dei Lincei, 1908 (xix.), pp. 6-86, pls. i.-iii.
65.5Cf.Ann. Brit. School, 1900-1901, p. 59, fig. 38; young god with shield and spear and lioness or mastiff by his side, on clay seal impression.
69.1Ann. Brit. School, 1901-1902, p. 29.
70.1Op. cit., p. 98, fig. 56.
70.2Trans. Cong. Hist. Relig., ii. p. 155.
70.3P. 65.
71.1Op. cit., i. p. 254.
71.2Ann. Brit. School, 1900-1901, p. 29, n. 3.
71.3Ib., p. 98.
72.1Lucian,De Dea Syr., 34; cf. Diod. Sic. 2, 5. Dove with “Astarte” on coins of Askalon, autonomous and imperial, Head,Hist. Num., p. 679.
72.2According to Aelian, certain sparrows were sacred to Asklepios, and the Athenians put a man to death for slaying one (Var. Hist., v. 17). Did Asklepios as an anthropomorphic divinity emerge from the sparrow? What, then, should we say of the sacred snake who might better claim to be his parent? Was Hermes as a god evolved from a sacred cock? Miss Harrison believes it (op. cit., ii. p. 161), because he is represented on a late Greek patera standing before a cock on a pillar. But the cock came into Europe perhaps one thousand years after Hermes had won to divine manhood in Arcadia. On the same evidence we might be forced to say that the goddess Leto came from the cock (videRoscher’sLexikon, ii. p. 1968, cock on gem in Vienna, with inscription Λητω Μυχια).
73.1Ann. Brit. School, 1900-1901, p. 30; cf. the paper by M. Salomon Reinach, “Anthropologie,” vi., “La sculpture en Europe avant les influences Gréco-Romaines,” p. 561.
74.1Evans inHell. Journ., 1901, p. 169; Winter,Arch. Anz., 1890, p. 108.
74.2Hogarth,Hell. Journ., 1902, p. 92.
74.3Videgem from Vapheio, published by Evans,Hell. Journ., 1901, p. 101, fig. 1; cf. p. 117, figs. 13, 14.
75.1Hogarth,op. cit., pp. 79, 91.
75.2Evans,Palace of Cnossus, p. 18, fig. 7a.
76.1VidemyCults, iv. p. 115.
77.1Protrept., p. 34, P.
77.2Protrept., p. 34, P.; Aelian,Nat. An., xii. 5. Similarly, when Diodorus tells us that “the Syrians honoured doves as goddesses” (2, 5), the statement lets little light on the real religious feeling and religious practice of the people.
77.3Op. cit., pp. 129-152.
78.1See myCults, v. pp. 165, 167, R. 79.
78.2Anthropological Essays presented to E. B. Tylor, p. 99.
78.3Cults, iv. p. 115.
78.4This view of the passage is more probable than that which I have taken inCults, i. p. 37 (R. 8, p. 141).
79.1Commentary on Pausanias, vol. iii. p. 55.
80.1Bull. Corr. Hell., 1899, p. 635 (plate).
82.1Archiv. für Religionswissenschaft, 1904, “Sociologic hypotheses concerning the position of women in ancient religion.”
83.1Vide supra,p. 43.
83.2VideJastrow,op. cit., i. p. 216.
83.3Zimmern,Bab. Hymn. u. Gebete, p. 20.
83.4Ib., p. 24.
84.1A. Jeremias in Roscher’sLexikon, vol. iii. p. 62,s.v.“Nebo.”
84.2Zeitschr. f. Assyriologie, 1890, p. 72.
84.3Jastrow,op. cit., vol. i. p. 525; cf. the inscription of the last of the Babylonian kings, Nabuna’id, who prays to Ningal, the mother of the great gods, to plead for him before Sin (Keilinschr. Bibl., iii. p. 103).
85.1Der Alte Orient(1904), p. 20.
85.2Weber,op. cit., p. 19.
85.3C. I. Sem., 2, 1, n.2, 113.
85.4Sanda,Der Alte Orient, “Die Aramäer,” p. 24.
85.5Lagrange,Études sur les religions sémitiques, p. 492.
86.1xxi. 29.
86.2Von Landau,Die phönizischen Inschriften, p. 13.
86.3C. I. Sem., 1, ii. ad init.
86.4Ib., 1, 7, p. 2.
86.5Von Landau,op. cit., p. 14.
87.1Adonis, Attis, Osiris, 2nd ed., p. 108; Garstang,op. cit., pl. lxv.
87.2Messerschmidt,Die Hettiter, pp. 27, 28.
87.3Perrot et Chipiez,op. cit., figs. 280, 281.
87.4Garstang,op. cit., pl. lxxiii. pp. 262-263, 267-268.
88.1Der Alte Orient, 1908;Der Tel-Halaf und die verschleierte Göttin, pp. 33, 36.
88.2VideCook,Religion of Ancient Palestine, p. 73; Winckler,Tel-el-Amarna Tablets; Garstang,op. cit., p. 348.
88.3Published by Ramsay,Cities of St. Paul, p. 134, fig. 7.
88.4Garstang,op. cit., pp. 175-176, interprets the figure as a priest.
89.1VidemyCults, vol. ii., Artemis-References, R. 79m.
89.2Adonis, etc., 2nd ed., p. 129.
89.3Religion of the Semites, p. 52.
89.4In lecture delivered in Oxford on “Apollo,” and published 1909; cf. his article inHermes, 1903, p. 575.
90.1Cults, vol. ii., “Artemis” Coin-Pl. B, n. 28.
90.2Pp. 651, 652, 665.
91.1The inscriptions throwing light on the cult at Panamara are contained inBull. Corr. Hell., 11, 12, 15 (years 1887, 1888, 1891); cf. the article in Roscher’sLexikon, vol. iii.,s.v.“Panamaros.”
91.2VidemyCults, vol. iv. p. 173; cf.ib.,Apollo Geogr. Reg.,s.v.“Phrygia,” p. 452, and R. 57.
91.3The type with many breasts might have been suggested by Babylonian symbolism, for the Goddess of Nineveh is spoken of as four-breasted (videJeremias in Roscher’sLexikon, vol. ii.,s.v.“Nebo”), but Dr. Hogarth’s excavations have shown that this form of the Ephesian idol is late.
92.1Hell. Journ., 1901, p. 168.
93.1Vide op. cit., p. 108, fig. 4, and p. 175, fig. 51.
93.2Cults, vol. i. pp. 36-38; vol. iii. pp. 294-296.
93.3Cf. those cited in note1above, and the shield-bearing figure painted on the tomb of Milato in Crete (ib.p. 174).
94.1Mutter Erde, 1905.
94.2VidemyCults, v. pp. 345-365.
95.1The Celtic question is more difficult: Prof. Rhys in his excellent paper on Celtic religion, read as a Presidential address at the Congress of the History of Religions, 1908 (Transactions, ii. pp. 201-225), gives the impression that the goddess was more in evidence than the god in old Irish mythology, and doubts whether to attribute this to the non-Indogermanic strain in the population; he notices also certain “matriarchal” phenomena in the religion; cf.ib., p. 242.
95.2Herod., 1, 94; 4, 45 (note here the Thracian associations of Manes).
96.1The Romanised-Celtic cult of a vague group of “Sanctae Virgines,” attested by an inscription found near Lyons (Rhys,Hibbert Lectures, p. 102), counts very little against this induction.
96.2The warlike character of these Virgin Goddesses, Athena, Ishtar, might be explained on a sociologic hypothesis that would also account for Amazonism; in modern Albania the girl who refuses marriage is allowed to wear man’s dress and to bear arms, videJourn. Anthrop. Inst., 1910, p. 460.
96.3But in a recent paper (Athenische Mittheilungen, 1911, p. 27) Frickenhaus and Müller give reasons for dating the earliest Heraeum to the eighth century. At any rate, the goddess-cult in this locality was vastly older.
100.1Bab. Hym. u. Gebet., p. 11.
100.2Jastrow,op. cit., p. 230.
100.3In Roscher’sLexikon, ii. 2371; cf.ib., 2367.
101.1Roscher,Lexikon, iii. p. 364.
101.2Jeremias,op. cit., iii. p. 250.
101.3Langdon,Sum. Babyl. Psalms, p. 83.
101.4Roscher,Lexikon, p. 252.
102.1Jastrow,op. cit., p. 484.
102.2Roscher,Lexikon, iii.,s.v.“Nebo.”
102.3As Jeremias supposes, Roscher,op. cit., iii. p. 60.
102.4VideTiele,Histoire des anc. relig., p. 242.
103.1VideWinckler,Himmels und Weltenbild der Babylonier, pp. 10-11. Jeremias, Roscher,Lexikon, iii. p. 58. But Jastrow,op. cit., p. 84, seems to believe in the planetary origin of Ishtar, and would explain her character as the planet Venus.
103.2Winckler,ib., p. 11.
103.3Roscher,Lexikon, iii. pp. 66-67.
104.1Langdon,Hymnxiii. p. 199.
104.2Ib., p. 221.
104.3Ib., p. 277.
104.4Ib., p. 223.
104.5Jastrow,op. cit., p. 55.
104.6Langdon,op. cit., p. 257.
105.1Pinches,Babylonian and Assyrian Religions, p. 104; cf. “Nidaba,” Jastrow,op. cit., p. 95, a goddess of agriculture.
105.2“Der Babylonische Gott Tamuz,” inAbh. König. Sächs. Gesell. Wiss., xxvii. (1909).
105.3Zimmern regards Dumuzi or Damuzi as shortened from Dumuzi-Abzu, but Jastrow (op. cit., p. 90) would keep the two names distinct, and interprets Dumuzi simply as “Son of Life.”
105.4VideZimmern inSitzungsb. König. Sächs. Gesell. Wiss., 1907.
105.5Zimmern,ib., p. 208; cf. Langdon,op. cit., p. 307.
106.1Zimmern,Sitzungsb. König. Sächs. Gesell. Wiss., p. 220.
106.2Eus.,Praep. Ev., 1, 9, 29.
106.3Ib., 1, 10, 6.
107.1Eus.,Praep. Ev., 1, 10, 7.
107.2Rel. of Sem., pp. 96-100.
107.3Polyb., 7, 9 (the Carthaginian oath of alliance with Philip of Macedon).
108.1Garstang,op. cit., p. 348.
108.2Vide supra,p. 88.
108.3VidemyCults, vol. iii. pp. 295-300.
109.1VideRamsay,Hell. Journ., v. p. 261; myCults, iii. p. 299.
109.2Ramsay,ib., p. 242.
109.3Cults, vol. v. p. 296 (Dionysos, R. 63d).
109.4The axe, the thunder-fetish, is attached to her at times, either because it was the prevalent religious symbol in Crete or because of her union with the Thunder-God.
110.1E.g.the “Tile-God,” the lord of foundations and tiles, mentioned in the inscription of Nabonid inKeilinschr. Bibl., iii. p. 101; but cf. Jastrow,op. cit., p. 176, who regards him as a special form of Ea.
111.1Vol. v. 417-420.
111.2For Sun-worship indicated by Minoan monumentsvideEvans,Hell. Journ., 1901, pp. 172-173; on a stone at Tenos we find a curious inscription, Ἡλιοσαρπήδονος (Cults, v. p. 451, R. 37), and Sarpedon is a Minoan-Rhodian figure.
112.1VideCults, v. pp. 450-453, for references.
113.1E.g.Plutarch,Vit. Agid., c. 11 (the Spartan ephors every nine years watch the sky, and if a star falls take it for a sign of some religious offence of one of the kings, who is suspended until the Delphic oracle determines about him).
113.2Cults, vol. i., “Zeus,” R. 30.
113.3Ib., vol. v. p. 452, R. 41.
113.4Ib., p. 450, R. 24.
113.5Lakonische Kulte, p. 316.
117.1Müller,Frag. Hist. Gr., ii. 497.
117.2VidePinches,op. cit., p. 76.
117.3Jastrow,op. cit., p. 246.
117.4Id., p. 146.
117.5Id., p. 297.
118.1Cities and Bishoprics of Phrygia, p. 681.
118.2VideMargoliouth,Life of Mahomet, pp. 7, 8.
119.1Keilinschr. Bibl., iii. 1, p. 87.
119.2King,Hammurabi, pl. 191, no. 97, col. ii.; Jeremias, in Roscher,Lexikon, iv. p. 29,s.v.“Ramman.”
119.3Jeremias,s.v.“Nebo,” in Roscher,op. cit., iii. p. 62.
119.4Zimmern,K.A.T.3, p. 379.
120.1Schiel inRev. de l’histoire des religions, 1897, p. 207.
120.2Jeremias,Bab. Assyr. Vorstellungen von dem Leben nach dem Tode, p. 91.
120.3Zimmern,K.A.T.3, p. 430.
120.4Jastrow,op. cit., vol. i. p. 34.
120.5Johns,Babylonian and Assyrian Laws, etc., p. 27.
121.1Reproduced on title-page of Winckler,Die Gesetze Hammurabi.
121.2Winckler,op. cit., p. 10.
121.3Ib., p. 39.
121.4Keilinschr. Bibl., ii. p. 47.
121.5VideKnudtzon,Assyrische Gebete an den Sonnengott, p. 241.
121.6VideLangdon,Expositor, 1909, p. 149; cf. Jeremias,s.v.“Nebo,” Roscher,op. cit., iii. p. 55.
122.1Jeremias,Die Cultus-tafel von Sippar.
122.2See Jeremias, Roscher,Lexikon, iii. pp. 62-63.
122.3Op. cit., p. 170.
122.4Op. cit., p. 223.
122.5K.A.T.3, pp. 639-640.
123.1VideHilprecht inBabyl. Exped. Univ. Pennsylv., vol. v. series D, pp. 24-29.
123.2VideLangdon,Transactions of Congress of History of Religions, vol. i. p. 251.
123.3Keilinschr. Bibl., iii. 1, p. 97.
123.4VideFrazer’s paragraph on the divine character of Semitic kings inAdonis, Attis, Osiris2, pp. 12-13.
123.5Lagrange,Études sur les religions sémitiques, p. 492.
123.6Op. cit., p. 481.
124.1C. I. Sem.1, 1, 1 (cf. “Die Phönizischen Inschriften,” by Freiherr von Landau, inDer Alte Orient, 1907, p. 13).
124.2Ezek. xxix. 2, 9; quoted by Frazer,supra.
124.3The same figure which I interpret as the priest-king occurs in other religious scenes of Hittite sculpture; the type might often have been used for the priest pure and simple, as Dr. Frazer would always interpret it (vide op. cit., pp. 103-108).
125.1Op. cit., pp. 57-58.
125.2Strab., p. 535.
125.3VideRamsay,Hell. Journ., x. p. 158; cf. Hyginus, 191 (Midas Rex Mydonius filius matris Deae).
125.4Chil., 1, 473;videCook inClass. Rev., 1903, p. 408.
126.1VidemyCults, v. pp. 350-354; Frazer,Journ. Philol., xiv. “The Prytaneum, Temple of Vesta.”
127.1C. D. Gray,The Samas Religious Texts(Brit. Mus.), Hymn 1.
127.2Keilinschr. Bibl., ii. p. 131.
127.3Cook,Religions of Ancient Palestine, p. 109.
127.4Jeremias,Hölle u. Paradies, p. 17.
128.1Sterrett,Epigraphical Journey, No. 65.
128.2VideCults, vol. v. p. 19.
128.3VideFrazer,Psyche’s Task, pp. 18-30.
129.1VideWinckler’s “Die Gesetze Hammurabi” inDer Alte Orient, 1906; an English version of the code in Johns’Babylonian and Assyrian Laws and Contracts.
130.1The son of the slain man could claim compensation for manslaughter. In an Assyrian document a slave-girl is handed over to the son at the grave of the slain man. This is interesting, for it seems to point to some consideration for the feelings of the ghost (videJohns,op. cit., p. 116).
132.1VideJohns,op. cit., p. 77.
132.2Op. cit., p. 83.
132.3Op. cit., p. 85.
132.4Op. cit., p. 86.
132.5Op. cit., p. 90.
133.1Translated by Scheil inRev. de l’hist. des Religions, 1897, p. 205.
133.2Zimmern inK.A.T.3, p. 455; cf. hisBeiträge zur Kenntniss der Babyl. Religion, ii. p. 147, “for the House-God, the House-Goddess, for the House-daimon thou shalt erect three altars.”
134.1For exceptions,vide infra, pp.213,217.
134.2VideJohns,op. cit., p. 133; quoting from paper by Dr. Pinches inProceedings of the Victoria Institute, 1892-93, “Notes on some recent Discoveries in the Realm of Assyriology.”
134.3Johns,op. cit., p. 154, etc., treats Babylonian adoption wholly as a secular business based on secular feelings.
136.1Il., 18, 505.
137.1Od., 3, 215.
137.2VideCults, iv. pp. 201-202.
137.3Ib., p. 202.
137.4Ib., pp. 104-106.
138.1VidemyCults, iii. pp. 80-81.
138.2Ib., pp. 53-55.
138.3Vide supra, pp.129-131.
139.1VidemyCults, v. p. 345.
139.2Evolution of Religion, pp. 139-152.
142.1Zimmern,Babylonische Hymnen und Gebete, p. 20.
142.2Pinches,op. cit., p. 77.
142.3VideJeremias,Bab. Assyr. Vorstellungen vom Leben nach dem Tode, p. 68.
142.4Zimmern,K.A.T.3, pp. 433-434.
143.1Zimmern,op. cit., pp. 412, 587.
143.2Langdon,op. cit., p. 83.
143.3Roscher,Lexikon, vi. p. 47,s.v.“Ramman.”
144.1Certain other minor powers or daimones, such as the corn-deity, the Lord of Watercourses (Shuqamunu), may have remained purely “functional,” and have acquired no moral attributes beyond the beneficent exercises of their special function. But the habitual Babylonian tendency is to moralise all the gods and goddesses.
145.1Ἀφροδίτη ἀνδροφόνος or ἀνόσιος,Cults, ii. p. 665, and Διόνυσος ἀνθρωπορραίστης,ib., v. p. 156.
146.1Zimmern,K.A.T.3, pp. 416-418; Jastrow,op. cit., pp. 297, 487.
148.1Weber,Dämonenbeschwörung bei den Babyloniern und Assyrern, p. 8.
148.2Il., 9, 312.
150.1Od., 22, 334.
150.2Il., 9, 63.
150.3Il., 15, 204.
150.4Od., 11, 280.
151.1Weber,op. cit., p. 8.
152.1Gray,Samaš Religious Texts(British Museum), Hymn 1.
152.2Zimmern,Babylonische Hymnen u. Gebete, p. 18.
153.1Weber,op. cit., p. 9.
153.2Zimmern,op. cit., p. 23.
154.1“I have sinned and am therefore ill,” is the conventional formula in the confessional exorcism (Zimmern,op. cit., p. 26).
154.2Zimmern,op. cit., pp. 23-24.
155.1Op. cit., pp. 28-30.
157.1VidemyEvolution of Religion, p. 128.
159.1Roscher,Lexikon, iii. p. 49.
159.2Langdon,op. cit., p. 269.
159.3Jastrow,op. cit., p. 536. For the idea of the goddess as the pleader for man before the high god, cf. the prayer of Ashurbanapal to Ninlil (Jastrow, p. 525).
159.4Zimmern,op. cit., p. 15;ib., p. 11.
159.5Jastrow,op. cit., p. 200.
160.1Il., 9, 497; cf. myCults, i. pp. 72-73, 75-77.
160.2VideJeremias in Roscher’sLexikon, ii. p. 2355.
160.3Langdon,op. cit., p. 225.
160.4Jastrow,op. cit., p. 490.
160.5Ib., p. 529.
160.6Langdon,op. cit., p. 3.
161.1Langdon,op. cit., p. 319.
161.2Cults, iii. p. 33.
163.1Roscher,Lexikon, ii. p. 2354.
163.2VideJeremias,Die Cultus-Tafel von Sippar, p. 29.
165.1Langdon,op. cit., p. 191.
165.2Ib., p. 193.
165.3Ib., p. 289.
165.4Ib., p. 3.
165.5Tabl. 9, 1, 11.
165.6Choix des textes religieux Assyriens Babyloniens, p. 270.
165.7VideZimmern,K.A.T.3, p. 423; but cf. hisBeiträge zur Kenntniss d. Babyl. Relig., ii. p. 179, “trefflich ist die grosse Buhle die herrliche Istar.”
166.1E.g.by Dhorme,op. cit.
166.2Keilinschr. Bibl., ii. p. 47.
166.3Langdon,op. cit., p. 11.
166.4Ib., p. 289.
166.5Jastrow,op. cit., 460.
168.1Only a late Greek inscription from Berytos designates Baal as the pure God θεῷ ἁγίῳ (Dittenberger,Orient. Graec. Inscr., 590).
168.2Lagrange,Études sur les religions sémitiques, p. 482.
168.3VideWeber,Arabien vor dem Islam, p. 18.
168.4Epiphanius,Panarium, 51; cf. myCults, ii. 629.
168.5C. I. Sem., 1, 1, 195.
169.1De Civ. Dei, 2, 4; cf. Roscher,Lexikon, i.,s.v.“Caelestis.”C.I.L., 8, 9796.
169.2Perrot et Chipiez,op. cit., iv. fig. 280.
169.3Year 1909.
170.1VideCults, iii. pp. 305-306; Sir William Ramsay, inAmer. Journ. Arch., 1887, p. 348, expressed his belief in the prevalence of the cult of an Anatolian goddess in the later period, regarded as a virgin-mother and named Artemis-Leto; the fact is merely that the goddess Anaitis was usually identified with Artemis, but occasionally with Leto; but we nowhere find Artemis explicitly identified with Leto, and the interpretation which he gives to the Messapian inscription (Artamihi Latho[i], videRhein. Mus., 1887, p. 232, Deeke) appears to me unconvincing.
170.2The fact that a part of her temple at Kyzikos was called Παρθενών does not indicate a virgin-goddess. M. Reinach is, in my opinion, right in explaining it as “the apartment of the maidens” where the maiden priestesses assembled (Bull. Corr. Hell., 1908, p. 499).
171.1Cults, vol. i., “Athena,” R. 66.
171.2A different view of the whole question might be presented if I was dealing here with the evidence gleaned from the period just before Christianity.
172.1Cults, iii. p. 206.
172.28, 44, 5.
173.1Langdon,op. cit., pp. 1, 7.
174.1VideLangdon,op. cit., p. 225.
174.2VideRoscher,Lexikon, ii. p. 2348.
174.3VideZimmern,K.A.T.3, p. 401.
175.1Even the Pythian Apollo, in our earliest record of his oracle, is only the voice of “the counsels of God” (cf. Hom.Od., 8, 79).
176.1Weber,Dämonenbeschwörung bei den Babyloniern und Assyrern, p. 7.
176.2Roscher,Lexikon, ii. p. 2355, quoting Hymn iv. R. 29, 1.
176.3Dhorme,Choix, etc., p. 25, l. 39.
176.4E.g.Langdon,op. cit., pp. 39-41; cf. p. xix.
176.5Zimmern,Babyl. Hymne u. Gebete, p. 8.
177.1Dhorme,Choix, etc., p. 343.
177.2Roscher,Lexikon, ii. p. 2367 (iv. R. 26, n. 4).
177.3Langdon,op. cit., pp. 39, 99.
177.4Videmy essays inEvolution of Religion, pp. 184-192.
177.5Langdon,op. cit., p. 129.
177.6Dhorme,op. cit., p. 5, l. 7.
177.7Jeremias,Hölle und Paradies, p. 12; Roscher,Lexikon,s.v.“Ninib,” iii. p. 368.
178.1Vide infra, pp.291-293.
179.1Evolution of Religion, pp. 186, 187.
179.2Zimmern,K.A.T.3, pp. 490, 491, 497.
180.1Pp. 52-100; cf. Pinches,Religion of Babylonia and Assyria, p. 30, etc.; Zimmern,op. cit., 488-506.
180.2Il., 14, 246, 302.
180.3E.g.,videA. Lang,Myth Ritual and Religion, pp. 182, 198, 203; cf. Macdonell,Vedic Mythology, pp. 13, 14; Golther,Handbuch der German. Mythologie, pp. 512-514.
182.1Macdonell,op. cit., pp. 12, 13.
182.2Zimmern,K.A.T.3, p. 497.
182.3VideA. Lang,Myth Ritual and Religion, ii. pp. 29, 30.
183.1Zimmern,K.A.T.3, p. 498; cf. King,op. cit., pp. 84-86.
183.2VideStrab., p. 626; others placed it in the volcanic region of Lydia (ib., p. 579).
183.3Cf. King,op. cit., pp. 101, 102 (plate); and Zimmern,K.A.T.3, pp. 502, 503, n. 2.
184.1Zimmern,K.A.T.3, p. 497.
184.2King,op. cit., pp. 88-91; Zimmern,op. cit., p. 498 (b).
185.1Ad Ov.Metam., 1, 34 (the authenticity of the Lactantius passage is doubted;videBapp in Roscher’sLexikon, iii. p. 3044).
185.2The first is specially Babylonian, the second in Esarhaddon’s inscriptions (videJastrow,op. cit., pp. 248, 249).
185.3“La Trinité Carthaginoise” inGazette Archéol., 1879-1880.
185.4Evans, inHell. Journ., 1901, p. 140.
186.1Vide, however, Zimmern,K.A.T.3, p. 419, who tries to derive the Christian Trinity ultimately from Babylon.
186.2VideRoscher,Lexikon, iii. p. 67,s.v.“Nebo.”
187.1VideCults, v. p. 431.
187.2Vide op. cit., vol. iii. pp. 284-285.
187.3Vide op. cit., vol. i. pp. 84, 85.
187.4Made by Weber inArabien vor dem Islam, p. 19.
188.1VidePinches,op. cit., p. 118; Jastrow,op. cit., p. 203, n. 1.
188.2Quoted by Jeremias in his article on “Nebo” in Roscher,Lexikon, iii. p. 49.
189.1It is interesting to note the cult of the supreme god under the title of Μέγιστος in the remote district and city of Boulis, which excited the attention of Pausanias. Yet the men of Boulis were no monotheists, for they had temples of Artemis and Dionysos (Paus., 10, 37, 3; cf. my article inAnthropological Essays presented to E. B. Tylor, 1907, p. 92).
192.1VideLangdon,Transactions of Congress of Rel., 1908, i. p. 254.
192.2Zimmern,Babylon. Hymn. u. Gebete, p. 27.
192.3Langdon,Sumerian and Babylonian Psalms, p. 269.
192.4Keilinschr. Bibl.(Schrader), vol. ii. pt. ii. p. 69.
192.5iv. R. 3, 5; quoted by Jeremias inBab. Assyr. Vorstell. vom Leben nach dem Tode.
192.6Keilinschr. Bibl., iii. 2, p. 11.
193.1In Aesch.Agam., l. 70, the words οὔτε δακρύων are spurious, as I have argued inClass. Review, 1897, p. 293.