these “Qadishtu” were a permanent institution, and there is no hint of any dishonour. There may be other references in Babylonian literature to these temple-women; in the Epic of Gilgamesh, the courtesan who won over Eabani evidently belongs to the retinue of Ishtar of Erech. From these two institutions we must distinguish that other, for which Herodotus is our earliest authority:[269.4] according to his explicit statement, once in her lifetime every Babylonian woman, high or low, had to stand in the temple-precincts of the goddess Mylitta--probably a {270} functional appellative of Ishtar, meaning “the helper of childbirth”--and to prostitute herself to any stranger who threw money into her lap and claimed her with the formula, “I invoke the goddess Mylitta for you.” Herodotus hastens to assure us that this single act of unchastity--which took place outside the temple--did not afterwards lower the morality of the women, who, as he declares, were otherwise exemplary in this respect. But he is evidently shocked by the custom, and the early Christian and modern writers have quoted it as the worst example of gross pagan or Oriental licentiousness. Some devoted Assyriologists have tried to throw doubt on the historian’s veracity:[270.1] the wish is father to the thought: and it is indeed difficult for the ordinary civilised man to understand how an ancient civilisation of otherwise advanced morality could have sanctioned such a practice. But Herodotus’ testimony ought not to be so impugned; nor is it sufficient evidence for rejecting it that no reference to the custom which he describes has been found hitherto in the cuneiform literature. Strabo merely repeats what Herodotus has said; but independent evidence of some value is gathered from the apocryphal Epistle of Jeremias:[270.2] “The women also with cords about them sit in the ways, burning bran for incense; but if any of them, drawn by some that pass by, lie with them, she reproacheth her fellow that she was not thought as worthy as herself, nor her cord broken.” The context is altogether religious, and this is no ordinary secular immorality; certain details in the narrative remind us of Herodotus, and make it clear that the writer has in mind the same social usage that the historian vouches for. This usage may be described as the consecration to the goddess of {271} the first-fruits of the woman’s virginity before marriage; for, though Herodotus does not explicitly say that it was a rite preliminary to marriage, yet the records of similar practices elsewhere in Asia Minor assure us on this point. We have now to begin the comparative search in the adjacent regions, keeping distinct the three types of consecration which I have specified above, which are too often confused.[271.1]