Chapter V: Notes

[82.1] _Archiv. für Religionswissenschaft_, 1904, “Sociologic hypotheses concerning the position of women in ancient religion.”

[83.1] _Vide supra_, p. 43.

[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.