We have no surety, then, for a belief that Tammuz, or any shadow of Tammuz, was borne to the western shores of the Aegean in the days before Homer. And we know that Adonis, his nearest Anatolian representative, only arrived late in the post-Homeric period. Meantime, whatever view we may hold concerning prehistoric religious commerce between East and West, this vital difference between Mesopotamian and Hellenic religion must be strongly emphasised: Babylonian liturgy is mainly a service of sorrow, and part of that sorrow is for Tammuz; Hellenic worship was mainly cheerful and social, and only in a few chthonian cults is a gloomier tone discernible, nor can we anywhere hear the outbursts of violent and ecstatic grief. In this respect, and in its remoteness from any idea of the death and resurrection of the deity, Hellenic religion was further removed from that of Catholic Europe than was the old Phrygian or the Sumerian. The Babylonian temple-service was complex and varied, and offers many problems of interest to the comparative student. We gather that a Holy Marriage was part of a religious drama perhaps performed annually; for instance, we find reference to the solemn nuptials of Ninib and Bau, and to the marriage presents given to Bau.[263.1] In every anthropomorphic polytheism, especially when idolatry provides images that could be used for religious drama, this ritual act is likely to occur. It is recorded of the southern Arabians in the days before Islam, an ancient inscription speaking of the marriage ceremony of Athtar.[263.2] It is a marriage of the great God {264} and Goddess that according to the most reasonable interpretation is represented on the Hittite reliefs of Boghaz-Keui. We may conjecture that it was a ceremony of Minoan worship; a Mycenaean signet-ring shows us a seated goddess with a young god standing before her and joining his forearm to hers, while both make a peculiar gesture with their fingers that may indicate troth-plighting;[264.1] also, the later legends and the later ritual commemorating the marriages of Aphrodite and Ariadne may descend from the pre-Hellenic religious tradition. Finally, we have fairly full evidence of the same religious act in purely Hellenic cult. The ἱερὸς γάμος of Zeus and Hera was enacted in many communities with certain traits of primitive custom;[264.2] the nuptials of Kore and the lower-world god might be found in the ceremonies of certain temples;[264.3] while the central scene of the Eleusinia, the greater if not the lesser, included a Holy Marriage.[264.4] The Roman religion, in the original form of which there may have been no marrying or giving in marriage, no family ties or genealogies of divinities, no doubt borrowed its “Orci nuptiae” from the Greek. But for the other cases, there is no need to resort to any theory of borrowing to explain a phenomenon so natural at a certain stage of religion.