Chapter IV: Notes

[52.1] _Vide supra_, p. 43.

[52.2] _Vide supra_, p. 43.

[52.3] _Vide_ Roscher, _Lexikon_, vol. iii. p. 48, _s.v._ “Nebo.”

[52.4] _Vide_ Roscher, _op. cit._, iii. p. 67 (_Mitth. aus dem Orient. Sammlung. zu Berlin_, Heft xi. p. 23).

[52.5] _Monuments of Nineveh_, i. p. 65 (Roscher, _op. cit._, ii. p. 2350).

[52.6] P. 43.

[52.7] Roscher, _op. cit._, vol. iv. p. 29.

[53.1] Roscher, _op. cit._, iii. p. 254-255.

[53.2] Schrader, _Keil. Bibl._, ii. p. 141.

[53.3] _Frag. Hist. Graec._, ii. p. 496. Frag. 1, 3.

[53.4] _Nineveh and Babylon_, pl. vi. (Roscher, _op. cit._, iii. p. 580).

[54.1] Layard, _Nineveh and Babylon_, fig. 2. Roscher, _op. cit._, iii. p. 580.

[54.2] In the _Amer. Journ. Archael._, 1887, pp. 59-60, Frothingham cites examples from Assyrian cylinders of birds on pillars or altar with worshippers approaching: one of these shows us a seated god in front of the bird (pl. vii. 1); on another, a warrior approaches a tabernacle, within which is a horse’s head on an altar, and near it a bird on a column (pl. vii. 2; cf. the boundary-stone of Nebuchadnezzar I., published by Miss Harrison, _Trans. Congr. Hist. Rel._, 1908, vol. ii. p. 158); we find also a winged genius adoring an altar on which is a cock. But cocks and other birds were sacrificial animals in Babylonian ritual, and might be interpreted in all these cases as mere temporary embodiments of the divinity’s power; the human-shaped divinity is once represented by the side of the bird, and might always have been imagined as present though unseen.

[55.1] Roscher, _Lexikon_, iii. p. 268.

[55.2] _Vide_ chapter i. pp. 14-15.

[56.1] Langdon, _Sumerian and Babylonian Psalms_, p. 127.

[56.2] Schrader, _Keilinsch. Bibl._, ii. pp. 79, 83.

[56.3] _Op. cit._, p. xix.

[57.1] Langdon, _op. cit._, p. 159, n. 18. Compare with this the personification of abstract ideas; the children of Shamash are Justice (Kettu) and Law (Mésaru), and remain impersonal agencies, unlike the Greek Θέμις. A deified Righteousness (sedek) has been inferred from personal names that occur in the Amarna documents; _vide_ Cook, _Palestine_, p. 93.

[57.2] _Vide_ his article on “Eschmun-Asklepios,” in _Orient. Stud. zu Th. Nöldeke am 70ten Geburtstag gewidmet_: the proofs are doubtful, but snake-worship in Phoenicia is attested by Sanchuniathon, Eus. _Praep. Ev._, 1, 10, 46.

[57.3] Cook, _Religion of Ancient Palestine_, pp. 30-31.

[58.1] _Praep. Ev._, 1, 10, 31. Glaser, _Mittheilungen uber einige Sabaeische Inschriften_, p. 3-4, gives reasons for affirming the worship of black bulls in heathen Arabia; but it is not clear in what relation these stood to the high personal divinities.

[58.2] _Op. cit._, p. 545.

[59.1] Langdon, _op. cit._, p. 223.

[59.2] Zimmern, _Babyl. Hymn. w. Gebete_, p. 11.

[59.3] _C. I. Sem._, 250.

[60.1] For references, _vide_ my _Cults of the Greek States_, vol. ii., “Aphrodite,” R. 113a.

[60.2] _Vide_ Head, _Hist. Num._, p. 586.

[61.1] Perrot et Chipiez, _Histoire de l’art_, iv. fig. 329; cf. Garstang, _op. cit._, p. 256.

[61.2] _Supra_, p 43.

[61.3] Messerschmidt, _op. cit._, p. 23.

[61.4] _Journ. Roy. Asiat. Soc._, 1909, p. 971.

[62.1] Luschan, _Ausgrabungen in Sendschirli_, Heft iii. Taf. 42, 43; cf. Garstang, _op. cit._, p. 274.

[62.2] _Vide_ Roscher, _op. cit._, iii., _s.v._ “Ramman.”

[62.3] Perrot et Chipiez, _op. cit._, iv. p. 549, fig. 276; cf. fig. 278.

[62.4] _Op. cit._, ii. pp. 642-644.

[63.1] Cumont, _Voyage d’exploration dans le Pont_, p. 139.

[64.1] _Vide_ Perrot et Chipiez, _op. cit._, vol. iv. fig. 107; cf. the relief-figure of Cybele on a Phrygian rock-tomb, wearing on her head a polos, with two lions rampant raising their paws to her head, published by Ramsay, _Hell. Journ._, 1884, vol. v. p. 245; cf. Perrot et Chipiez, iv. fig. 110 (“little more than the earlier columnar form of the goddess slightly hewn,” Evans, _Hell. Journ._, 1901, p. 166).

[64.2] _Vide_ “Mycenaean Stone and Pillar-cult,” _Hell. Journ._, 1901.

[65.1] Evans, “Report of Excavations,” _Ann. Brit. School_, 1902-1903, p. 92, fig. 63.

[65.2] _Ann. Brit. School_, 1900-1901, p. 29, fig. 9.

[65.3] Published by Evans in _Hell. Journ._, 1901, p. 170, fig. 48.

[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).