65.4 Vide Paribeni’s publication in the Monumenti Antichi della Accademia dei Lincei, 1908 (xix.), pp. 6-86, pls. i.-iii.
65.5 Cf. 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.
69.1 Ann. Brit. School, 1901-1902, p. 29.
70.1 Op. cit., p. 98, fig. 56.
70.2 Trans. Cong. Hist. Relig., ii. p. 155.
70.3 P. 65.
71.1 Op. cit., i. p. 254.
71.2 Ann. Brit. School, 1900-1901, p. 29, n. 3.
71.3 Ib., p. 98.
72.1 Lucian, De Dea Syr., 34; cf. Diod. Sic. 2, 5. Dove with “Astarte” on coins of Askalon, autonomous and imperial, Head, Hist. Num., p. 679.
72.2 According 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 (vide Roscher’s Lexikon, ii. p. 1968, cock on gem in Vienna, with inscription Λητω Μυχια).
73.1 Ann. 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.
74.1 Evans in Hell. Journ., 1901, p. 169; Winter, Arch. Anz., 1890, p. 108.
74.2 Hogarth, Hell. Journ., 1902, p. 92.
74.3 Vide gem from Vapheio, published by Evans, Hell. Journ., 1901, p. 101, fig. 1; cf. p. 117, figs. 13, 14.
75.1 Hogarth, op. cit., pp. 79, 91.
75.2 Evans, Palace of Cnossus, p. 18, fig. 7a.
76.1 Vide my Cults, iv. p. 115.
77.1 Protrept., p. 34, P.
77.2 Protrept., 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.
77.3 Op. cit., pp. 129-152.
78.1 See my Cults, v. pp. 165, 167, R. 79.
78.2 Anthropological Essays presented to E. B. Tylor, p. 99.
78.3 Cults, iv. p. 115.
78.4 This view of the passage is more probable than that which I have taken in Cults, i. p. 37 (R. 8, p. 141).
79.1 Commentary on Pausanias, vol. iii. p. 55.
80.1 Bull. Corr. Hell., 1899, p. 635 (plate).
CHAPTER V NOTES
82.1 Archiv. für Religionswissenschaft, 1904, “Sociologic hypotheses concerning the position of women in ancient religion.”
83.2 Vide Jastrow, op. cit., i. p. 216.
83.3 Zimmern, Bab. Hymn. u. Gebete, p. 20.
83.4 Ib., p. 24.
84.1 A. Jeremias in Roscher’s Lexikon, vol. iii. p. 62, s.v. “Nebo.”
84.2 Zeitschr. f. Assyriologie, 1890, p. 72.
84.3 Jastrow, 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).
85.1 Der Alte Orient (1904), p. 20.
85.2 Weber, op. cit., p. 19.
85.3 C. I. Sem., 2, 1, n. 2, 113.
85.4 Sanda, Der Alte Orient, “Die Aramäer,” p. 24.
85.5 Lagrange, Études sur les religions sémitiques, p. 492.
86.1 xxi. 29.
86.2 Von Landau, Die phönizischen Inschriften, p. 13.
86.3 C. I. Sem., 1, ii. ad init.
86.4 Ib., 1, 7, p. 2.
86.5 Von Landau, op. cit., p. 14.
87.1 Adonis, Attis, Osiris, 2nd ed., p. 108; Garstang, op. cit., pl. lxv.
87.2 Messerschmidt, Die Hettiter, pp. 27, 28.
87.3 Perrot et Chipiez, op. cit., figs. 280, 281.
87.4 Garstang, op. cit., pl. lxxiii. pp. 262-263, 267-268.
88.1 Der Alte Orient, 1908; Der Tel-Halaf und die verschleierte Göttin, pp. 33, 36.
88.2 Vide Cook, Religion of Ancient Palestine, p. 73; Winckler, Tel-el-Amarna Tablets; Garstang, op. cit., p. 348.
88.3 Published by Ramsay, Cities of St. Paul, p. 134, fig. 7.
88.4 Garstang, op. cit., pp. 175-176, interprets the figure as a priest.
89.1 Vide my Cults, vol. ii., Artemis-References, R. 79m.
89.2 Adonis, etc., 2nd ed., p. 129.
89.3 Religion of the Semites, p. 52.
89.4 In lecture delivered in Oxford on “Apollo,” and published 1909; cf. his article in Hermes, 1903, p. 575.
90.1 Cults, vol. ii., “Artemis” Coin-Pl. B, n. 28.
90.2 Pp. 651, 652, 665.
91.1 The inscriptions throwing light on the cult at Panamara are contained in Bull. Corr. Hell., 11, 12, 15 (years 1887, 1888, 1891); cf. the article in Roscher’s Lexikon, vol. iii., s.v. “Panamaros.”
91.2 Vide my Cults, vol. iv. p. 173; cf. ib., Apollo Geogr. Reg., s.v. “Phrygia,” p. 452, and R. 57.
91.3 The type with many breasts might have been suggested by Babylonian symbolism, for the Goddess of Nineveh is spoken of as four-breasted (vide Jeremias in Roscher’s Lexikon, vol. ii., s.v. “Nebo”), but Dr. Hogarth’s excavations have shown that this form of the Ephesian idol is late.
92.1 Hell. Journ., 1901, p. 168.
93.1 Vide op. cit., p. 108, fig. 4, and p. 175, fig. 51.
93.2 Cults, vol. i. pp. 36-38; vol. iii. pp. 294-296.
93.3 Cf. those cited in note 1 above, and the shield-bearing figure painted on the tomb of Milato in Crete (ib. p. 174).
94.1 Mutter Erde, 1905.
94.2 Vide my Cults, v. pp. 345-365.
95.1 The 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.
95.2 Herod., 1, 94; 4, 45 (note here the Thracian associations of Manes).
96.1 The 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.
96.2 The 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, vide Journ. Anthrop. Inst., 1910, p. 460.
96.3 But 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.
CHAPTER VI NOTES
100.1 Bab. Hym. u. Gebet., p. 11.
100.2 Jastrow, op. cit., p. 230.
100.3 In Roscher’s Lexikon, ii. 2371; cf. ib., 2367.
101.1 Roscher, Lexikon, iii. p. 364.
101.2 Jeremias, op. cit., iii. p. 250.
101.3 Langdon, Sum. Babyl. Psalms, p. 83.
101.4 Roscher, Lexikon, p. 252.
102.1 Jastrow, op. cit., p. 484.
102.2 Roscher, Lexikon, iii., s.v. “Nebo.”
102.3 As Jeremias supposes, Roscher, op. cit., iii. p. 60.
102.4 Vide Tiele, Histoire des anc. relig., p. 242.
103.1 Vide Winckler, 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.
103.2 Winckler, ib., p. 11.
103.3 Roscher, Lexikon, iii. pp. 66-67.
104.1 Langdon, Hymn xiii. p. 199.
104.2 Ib., p. 221.
104.3 Ib., p. 277.
104.4 Ib., p. 223.
104.5 Jastrow, op. cit., p. 55.
104.6 Langdon, op. cit., p. 257.
105.1 Pinches, Babylonian and Assyrian Religions, p. 104; cf. “Nidaba,” Jastrow, op. cit., p. 95, a goddess of agriculture.
105.2 “Der Babylonische Gott Tamuz,” in Abh. König. Sächs. Gesell. Wiss., xxvii. (1909).
105.3 Zimmern 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.”
105.4 Vide Zimmern in Sitzungsb. König. Sächs. Gesell. Wiss., 1907.
105.5 Zimmern, ib., p. 208; cf. Langdon, op. cit., p. 307.
106.1 Zimmern, Sitzungsb. König. Sächs. Gesell. Wiss., p. 220.
106.2 Eus., Praep. Ev., 1, 9, 29.
106.3 Ib., 1, 10, 6.
107.1 Eus., Praep. Ev., 1, 10, 7.
107.2 Rel. of Sem., pp. 96-100.
107.3 Polyb., 7, 9 (the Carthaginian oath of alliance with Philip of Macedon).
108.1 Garstang, op. cit., p. 348.
108.3 Vide my Cults, vol. iii. pp. 295-300.
109.1 Vide Ramsay, Hell. Journ., v. p. 261; my Cults, iii. p. 299.
109.2 Ramsay, ib., p. 242.
109.3 Cults, vol. v. p. 296 (Dionysos, R. 63d).
109.4 The 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.
110.1 E.g. the “Tile-God,” the lord of foundations and tiles, mentioned in the inscription of Nabonid in Keilinschr. Bibl., iii. p. 101; but cf. Jastrow, op. cit., p. 176, who regards him as a special form of Ea.
111.1 Vol. v. 417-420.
111.2 For Sun-worship indicated by Minoan monuments vide Evans, 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.
112.1 Vide Cults, v. pp. 450-453, for references.
113.1 E.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).
113.2 Cults, vol. i., “Zeus,” R. 30.
113.3 Ib., vol. v. p. 452, R. 41.
113.4 Ib., p. 450, R. 24.
113.5 Lakonische Kulte, p. 316.
CHAPTER VII NOTES
117.1 Müller, Frag. Hist. Gr., ii. 497.
117.2 Vide Pinches, op. cit., p. 76.
117.3 Jastrow, op. cit., p. 246.
117.4 Id., p. 146.
117.5 Id., p. 297.
118.1 Cities and Bishoprics of Phrygia, p. 681.
118.2 Vide Margoliouth, Life of Mahomet, pp. 7, 8.
119.1 Keilinschr. Bibl., iii. 1, p. 87.
119.2 King, Hammurabi, pl. 191, no. 97, col. ii.; Jeremias, in Roscher, Lexikon, iv. p. 29, s.v. “Ramman.”
119.3 Jeremias, s.v. “Nebo,” in Roscher, op. cit., iii. p. 62.
119.4 Zimmern, K.A.T.3, p. 379.
120.1 Schiel in Rev. de l’histoire des religions, 1897, p. 207.
120.2 Jeremias, Bab. Assyr. Vorstellungen von dem Leben nach dem Tode, p. 91.
120.3 Zimmern, K.A.T.3, p. 430.
120.4 Jastrow, op. cit., vol. i. p. 34.
120.5 Johns, Babylonian and Assyrian Laws, etc., p. 27.
121.1 Reproduced on title-page of Winckler, Die Gesetze Hammurabi.
121.2 Winckler, op. cit., p. 10.
121.3 Ib., p. 39.
121.4 Keilinschr. Bibl., ii. p. 47.
121.5 Vide Knudtzon, Assyrische Gebete an den Sonnengott, p. 241.
121.6 Vide Langdon, Expositor, 1909, p. 149; cf. Jeremias, s.v. “Nebo,” Roscher, op. cit., iii. p. 55.
122.1 Jeremias, Die Cultus-tafel von Sippar.
122.2 See Jeremias, Roscher, Lexikon, iii. pp. 62-63.
122.3 Op. cit., p. 170.
122.4 Op. cit., p. 223.
122.5 K.A.T.3, pp. 639-640.
123.1 Vide Hilprecht in Babyl. Exped. Univ. Pennsylv., vol. v. series D, pp. 24-29.
123.2 Vide Langdon, Transactions of Congress of History of Religions, vol. i. p. 251.
123.3 Keilinschr. Bibl., iii. 1, p. 97.
123.4 Vide Frazer’s paragraph on the divine character of Semitic kings in Adonis, Attis, Osiris2, pp. 12-13.
123.5 Lagrange, Études sur les religions sémitiques, p. 492.
123.6 Op. cit., p. 481.
124.1 C. I. Sem. 1, 1, 1 (cf. “Die Phönizischen Inschriften,” by Freiherr von Landau, in Der Alte Orient, 1907, p. 13).
124.2 Ezek. xxix. 2, 9; quoted by Frazer, supra.
124.3 The 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).
125.1 Op. cit., pp. 57-58.
125.2 Strab., p. 535.
125.3 Vide Ramsay, Hell. Journ., x. p. 158; cf. Hyginus, 191 (Midas Rex Mydonius filius matris Deae).
125.4 Chil., 1, 473; vide Cook in Class. Rev., 1903, p. 408.
126.1 Vide my Cults, v. pp. 350-354; Frazer, Journ. Philol., xiv. “The Prytaneum, Temple of Vesta.”
127.1 C. D. Gray, The Samas Religious Texts (Brit. Mus.), Hymn 1.
127.2 Keilinschr. Bibl., ii. p. 131.
127.3 Cook, Religions of Ancient Palestine, p. 109.
127.4 Jeremias, Hölle u. Paradies, p. 17.
128.1 Sterrett, Epigraphical Journey, No. 65.
128.2 Vide Cults, vol. v. p. 19.
128.3 Vide Frazer, Psyche’s Task, pp. 18-30.
129.1 Vide Winckler’s “Die Gesetze Hammurabi” in Der Alte Orient, 1906; an English version of the code in Johns’ Babylonian and Assyrian Laws and Contracts.
130.1 The 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 (vide Johns, op. cit., p. 116).
132.1 Vide Johns, op. cit., p. 77.
132.2 Op. cit., p. 83.
132.3 Op. cit., p. 85.
132.4 Op. cit., p. 86.
132.5 Op. cit., p. 90.
133.1 Translated by Scheil in Rev. de l’hist. des Religions, 1897, p. 205.
133.2 Zimmern in K.A.T.3, p. 455; cf. his Beiträge zur Kenntniss der Babyl. Religion, ii. p. 147, “for the House-God, the House-Goddess, for the House-daimon thou shalt erect three altars.”
134.1 For exceptions, vide infra, pp. 213, 217.
134.2 Vide Johns, op. cit., p. 133; quoting from paper by Dr. Pinches in Proceedings of the Victoria Institute, 1892-93, “Notes on some recent Discoveries in the Realm of Assyriology.”
134.3 Johns, op. cit., p. 154, etc., treats Babylonian adoption wholly as a secular business based on secular feelings.
136.1 Il., 18, 505.
137.1 Od., 3, 215.
137.2 Vide Cults, iv. pp. 201-202.
137.3 Ib., p. 202.
137.4 Ib., pp. 104-106.
138.1 Vide my Cults, iii. pp. 80-81.
138.2 Ib., pp. 53-55.
138.3 Vide supra, pp. 129-131.
139.1 Vide my Cults, v. p. 345.
139.2 Evolution of Religion, pp. 139-152.
CHAPTER VIII NOTES
142.1 Zimmern, Babylonische Hymnen und Gebete, p. 20.
142.2 Pinches, op. cit., p. 77.
142.3 Vide Jeremias, Bab. Assyr. Vorstellungen vom Leben nach dem Tode, p. 68.
142.4 Zimmern, K.A.T.3, pp. 433-434.
143.1 Zimmern, op. cit., pp. 412, 587.
143.2 Langdon, op. cit., p. 83.
143.3 Roscher, Lexikon, vi. p. 47, s.v. “Ramman.”
144.1 Certain 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.
145.1 Ἀφροδίτη ἀνδροφόνος or ἀνόσιος, Cults, ii. p. 665, and Διόνυσος ἀνθρωπορραίστης, ib., v. p. 156.
146.1 Zimmern, K.A.T.3, pp. 416-418; Jastrow, op. cit., pp. 297, 487.
148.1 Weber, Dämonenbeschwörung bei den Babyloniern und Assyrern, p. 8.
148.2 Il., 9, 312.
150.1 Od., 22, 334.
150.2 Il., 9, 63.
150.3 Il., 15, 204.
150.4 Od., 11, 280.
151.1 Weber, op. cit., p. 8.
152.1 Gray, Samaš Religious Texts (British Museum), Hymn 1.
152.2 Zimmern, Babylonische Hymnen u. Gebete, p. 18.
153.1 Weber, op. cit., p. 9.
153.2 Zimmern, 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).
154.2 Zimmern, op. cit., pp. 23-24.
155.1 Op. cit., pp. 28-30.
157.1 Vide my Evolution of Religion, p. 128.
159.1 Roscher, Lexikon, iii. p. 49.
159.2 Langdon, op. cit., p. 269.
159.3 Jastrow, 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).
159.4 Zimmern, op. cit., p. 15; ib., p. 11.
159.5 Jastrow, op. cit., p. 200.
160.1 Il., 9, 497; cf. my Cults, i. pp. 72-73, 75-77.
160.2 Vide Jeremias in Roscher’s Lexikon, ii. p. 2355.
160.3 Langdon, op. cit., p. 225.
160.4 Jastrow, op. cit., p. 490.
160.5 Ib., p. 529.
160.6 Langdon, op. cit., p. 3.
161.1 Langdon, op. cit., p. 319.
161.2 Cults, iii. p. 33.
CHAPTER IX NOTES
163.1 Roscher, Lexikon, ii. p. 2354.
163.2 Vide Jeremias, Die Cultus-Tafel von Sippar, p. 29.
165.1 Langdon, op. cit., p. 191.
165.2 Ib., p. 193.
165.3 Ib., p. 289.
165.4 Ib., p. 3.
165.5 Tabl. 9, 1, 11.
165.6 Choix des textes religieux Assyriens Babyloniens, p. 270.
165.7 Vide Zimmern, K.A.T.3, p. 423; but cf. his Beiträge zur Kenntniss d. Babyl. Relig., ii. p. 179, “trefflich ist die grosse Buhle die herrliche Istar.”
166.1 E.g. by Dhorme, op. cit.
166.2 Keilinschr. Bibl., ii. p. 47.
166.3 Langdon, op. cit., p. 11.
166.4 Ib., p. 289.
166.5 Jastrow, op. cit., 460.
168.1 Only a late Greek inscription from Berytos designates Baal as the pure God θεῷ ἁγίῳ (Dittenberger, Orient. Graec. Inscr., 590).
168.2 Lagrange, Études sur les religions sémitiques, p. 482.
168.3 Vide Weber, Arabien vor dem Islam, p. 18.
168.4 Epiphanius, Panarium, 51; cf. my Cults, ii. 629.
168.5 C. I. Sem., 1, 1, 195.
169.1 De Civ. Dei, 2, 4; cf. Roscher, Lexikon, i., s.v. “Caelestis.” C.I.L., 8, 9796.
169.2 Perrot et Chipiez, op. cit., iv. fig. 280.
169.3 Year 1909.
170.1 Vide Cults, iii. pp. 305-306; Sir William Ramsay, in Amer. 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], vide Rhein. Mus., 1887, p. 232, Deeke) appears to me unconvincing.
170.2 The 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).
171.1 Cults, vol. i., “Athena,” R. 66.
171.2 A different view of the whole question might be presented if I was dealing here with the evidence gleaned from the period just before Christianity.
172.1 Cults, iii. p. 206.
172.2 8, 44, 5.
CHAPTER X NOTES
173.1 Langdon, op. cit., pp. 1, 7.
174.1 Vide Langdon, op. cit., p. 225.
174.2 Vide Roscher, Lexikon, ii. p. 2348.
174.3 Vide Zimmern, K.A.T.3, p. 401.
175.1 Even the Pythian Apollo, in our earliest record of his oracle, is only the voice of “the counsels of God” (cf. Hom. Od., 8, 79).
176.1 Weber, Dämonenbeschwörung bei den Babyloniern und Assyrern, p. 7.
176.2 Roscher, Lexikon, ii. p. 2355, quoting Hymn iv. R. 29, 1.
176.3 Dhorme, Choix, etc., p. 25, l. 39.
176.4 E.g. Langdon, op. cit., pp. 39-41; cf. p. xix.
176.5 Zimmern, Babyl. Hymne u. Gebete, p. 8.
177.1 Dhorme, Choix, etc., p. 343.
177.2 Roscher, Lexikon, ii. p. 2367 (iv. R. 26, n. 4).
177.3 Langdon, op. cit., pp. 39, 99.
177.4 Vide my essays in Evolution of Religion, pp. 184-192.
177.5 Langdon, op. cit., p. 129.
177.6 Dhorme, op. cit., p. 5, l. 7.
177.7 Jeremias, Hölle und Paradies, p. 12; Roscher, Lexikon, s.v. “Ninib,” iii. p. 368.
178.1 Vide infra, pp. 291-293.
179.1 Evolution of Religion, pp. 186, 187.
179.2 Zimmern, K.A.T.3, pp. 490, 491, 497.
180.1 Pp. 52-100; cf. Pinches, Religion of Babylonia and Assyria, p. 30, etc.; Zimmern, op. cit., 488-506.
180.2 Il., 14, 246, 302.
180.3 E.g., vide A. Lang, Myth Ritual and Religion, pp. 182, 198, 203; cf. Macdonell, Vedic Mythology, pp. 13, 14; Golther, Handbuch der German. Mythologie, pp. 512-514.
182.1 Macdonell, op. cit., pp. 12, 13.
182.2 Zimmern, K.A.T.3, p. 497.
182.3 Vide A. Lang, Myth Ritual and Religion, ii. pp. 29, 30.
183.1 Zimmern, K.A.T.3, p. 498; cf. King, op. cit., pp. 84-86.
183.2 Vide Strab., p. 626; others placed it in the volcanic region of Lydia (ib., p. 579).
183.3 Cf. King, op. cit., pp. 101, 102 (plate); and Zimmern, K.A.T.3, pp. 502, 503, n. 2.
184.1 Zimmern, K.A.T.3, p. 497.
184.2 King, op. cit., pp. 88-91; Zimmern, op. cit., p. 498 (b).
185.1 Ad Ov. Metam., 1, 34 (the authenticity of the Lactantius passage is doubted; vide Bapp in Roscher’s Lexikon, iii. p. 3044).
185.2 The first is specially Babylonian, the second in Esarhaddon’s inscriptions (vide Jastrow, op. cit., pp. 248, 249).
185.3 “La Trinité Carthaginoise” in Gazette Archéol., 1879-1880.
185.4 Evans, in Hell. Journ., 1901, p. 140.
186.1 Vide, however, Zimmern, K.A.T.3, p. 419, who tries to derive the Christian Trinity ultimately from Babylon.
186.2 Vide Roscher, Lexikon, iii. p. 67, s.v. “Nebo.”
187.1 Vide Cults, v. p. 431.
187.2 Vide op. cit., vol. iii. pp. 284-285.
187.3 Vide op. cit., vol. i. pp. 84, 85.
187.4 Made by Weber in Arabien vor dem Islam, p. 19.
188.1 Vide Pinches, op. cit., p. 118; Jastrow, op. cit., p. 203, n. 1.
188.2 Quoted by Jeremias in his article on “Nebo” in Roscher, Lexikon, iii. p. 49.
189.1 It 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 in Anthropological Essays presented to E. B. Tylor, 1907, p. 92).
CHAPTER XI NOTES
192.1 Vide Langdon, Transactions of Congress of Rel., 1908, i. p. 254.
192.2 Zimmern, Babylon. Hymn. u. Gebete, p. 27.
192.3 Langdon, Sumerian and Babylonian Psalms, p. 269.
192.4 Keilinschr. Bibl. (Schrader), vol. ii. pt. ii. p. 69.
192.5 iv. R. 3, 5; quoted by Jeremias in Bab. Assyr. Vorstell. vom Leben nach dem Tode.
192.6 Keilinschr. Bibl., iii. 2, p. 11.
193.1 In Aesch. Agam., l. 70, the words οὔτε δακρύων are spurious, as I have argued in Class. Review, 1897, p. 293.