[219.5] _Vide_ Jeremias in his article on “Nergal” in Roscher’s _Lexikon_, iii. p. 251. [219.6] It is doubtful if any argument can be based on the name Ningzu, occasionally found as the name of the consort of Ereshkigal (Zimmern, _K.A.T._3, p. 637) and said to mean “Lord of Healing,” in reference, probably, to the waters of life. [219.7] Only in the story of Adapa he appears as one of the warders of the gates of heaven (Zimmern, _K.A.T._3, p. 521). [220.1] The story of Aphrodite descending into Hades to seek Adonis is much later than the period with which we are dealing. Nergal’s descent to satisfy the wrath of Allatu and his subsequent marriage with her (Jeremias, _Hölle und Paradies_, p. 22) is a story of entirely different motive to the Rape of Kore. CHAPTER XIII NOTES [223.1] Cook, _The Religion of Ancient Palestine_, p. 17. [223.2] _Researches in Sinai_, p. 72, etc., 186: he would carry back the foundation to the fourth millennium B.C. [223.3] Vide _Arch. Anzeig._, 1909, p. 498. [223.4] Vide _Cults_, iii. p. 299. [224.1] _Vide_ Hogarth’s evidence for the date of the earliest Artemision, _Excavations at Ephesus_, p. 244. [224.2] _Il._, i. 38. [224.3] _Ib._, vi. 269, 299-300. [224.4] _Ib._, ii. 550. [224.5] _Ib._, ix. 405. [224.6] _Vide_ Stengel, _Griechische Sacral-Altertümer_, p. 17. [224.7] Vide _Athen. Mittheil._, 1911, pp. 27, 192. [225.1] _Vide_ Jeremias in Roscher, _Lexikon_, ii. p. 2347, _s.v._ “Marduk.” [225.2] Something near to it would be found in the cult-phrase Ζεὺς Νᾶος of Dodona, which is a form commoner in the inscriptions than Ζεὺς Νάϊος, if, with M. Reinach (_Rev. Archéol._, 1905, p. 97), we regarded this as the original title and interpreted it as “Zeus-Temple.” But the interpretation is hazardous. [225.3] A disk on the top of a pole, _vide_ Jastrow, _Rel. Bab. Assyr._, vol. i. p. 203. [226.1] Cook, _op. cit._, p. 28. [226.2] _Religion of the Semites_, pp. 185-195; “Mycenaean Tree and Pillar Cult,” _Hell. Journ._, 1901. It is interesting to note that Baitylos, a name derived from the Semitic description of the sacred stone as the “House of God,” is given as the name of a divine king in the cosmogony of Philo Byblius, Müller, _Frag. Hist. Graec._, iii. p. 567; cf. the baitylos with human head found at Tegea inscribed Διὸς Στορπάω (fifth century B.C.), “Zeus of the lightning” (_Eph. Arch._, 1906, p. 64). [227.1] _Vide_ Evans, _op. cit._, and _Annual of British School_, 1908, 1909. [227.2] _Vide_ my _Cults_, i. pp. 13-18, 102; ii. pp. 520, 670; iv. pp. 4, 149, 307; v. pp. 7, 240, 444. [227.3] For the evidence of a pillar-cult of Apollo Agyieus and Karneios coming from the north, vide _Cults_, vol. iv. pp. 307-308. [227.4] The pillars known as “Kudurru,” with emblems of the various divinities upon them, served merely as boundary-stones (_vide_ Jastrow, _op. cit._, i. p. 191; Hilprecht in _Babylonian Expedition of University of Pennsylvania_, vol. iv.). [228.1] 6, 269. [228.2] _Cults_, ii. 445.