[228.3] _Op. cit._, vol. v. p. 8. [229.1] Arnob. _Adv. Gent._, 5, 19 (in the mysteries of the Cyprian Venus), “referunt phallos propitii numinis signa donatos.” [229.2] Cook, _Religion of Ancient Palestine_, p. 28; cf. _Corp. Inscr. Sem._, i. 11. 6, inscription found in cave, dedicated perhaps by the hierodulai, “pudenda muliebria” carved on the wall. [229.3] _Rel. of Sem._, pp. 437-438. [229.4] _De Dea Syria_, c. 16 and c. 28. [229.5] _Histoire de l’Art_, iv. pl. viii, D. [230.1] Jeremias, in his articles on “Izdubar” and “Nebo” in Roscher’s _Lexikon_, ii. p. 792 and iii. p. 65, concludes that a phallic emblem was employed in the ritual of Ishtar; but he bases his view on the translation of the word _ibattu_ in the Gilgamesh Epic, which is differently rendered by King, _Babylonian Religion_, p. 163, and Zimmern, _K.A.T._3, p. 572. [230.2] Thureau-Dangin, _Les Cylindres de Goudéa_, p. 69. [231.1] This may explain the double phrase, used concerning the institution and endowment of temple-rites in an inscription of the time of Tiglath-Pileser III., which Zimmern translates by “Opfer-Mahlzeiten,” _Keil. Bibl._, iv. p. 103; cf. especially _K.B._, iii. p. 179 (inscr. of ninth century); Zimmern, _Beiträge zur Kenntniss der Babyl. Relig._, ii. p. 99 (sacred loaves offered before consultation of divinity). [231.2] _Vide_ Robertson Smith, _op. cit._, p. 200. [231.3] Vide _Cults_, i. p. 88; v. p. 199. [232.1] Judges ix. 13; cf. Robertson Smith, _op. cit._, p. 203. [232.2] Lagrange, _Études sur les religions sémitiques_, p. 506. This seems to agree with the statement in Diodorus (19, 94) that the Nabataeans tabooed wine; yet Dusares, the Arabian counterpart of Dionysos, was a Nabataean god. [232.3] Gray, _Shamash Religious Texts_, p. 21. [232.4] Dhorme, _Choix_, etc., p. 41, l. 136. [232.5] Vide _Cults_, iii. p. 390, R. 57h. [232.6] _Ib._, ii. p. 646. [234.1] Robertson Smith, _op. cit._, pp. 272-273. [234.2] Athenae. 376_a_ (_Cults_, i. p. 141). [234.3] _Cults_, ii. pp. 646-647. [234.4] O. Weber, _Dämonenbeschwörung_, p. 29; his note on the passage “that the unclean beast is offered as a substitute for an unclean man” is not supported by any evidence. [234.5] Zimmern, _K.A.T._3, pp. 409-410. [235.1] Robertson Smith’s theory that the gift-sacrifice was a later degeneracy from the communion-type is unconvincing; _vide_ specially an article by Ada Thomsen, “Der Trug von Prometheus,” _Arch. Relig. Wissensch._, 1909, p. 460. [236.1] “Sacrificial Communion in Greek Religion,” in _Hibbert Journal_, 1904. [236.2] _E.g._ _Il._, 1, 457-474; _Od._, 3, 1-41; 14, 426.