[251.4] _Antiqu._, 8, 5, 3; cf. Clem. _Recogn._, 10, 24; Baudissin in his _Eschmun-Asklepios_ (_Oriental. Stud. zu Nöldeke gewidmet_, p. 752) thinks that the Healer-god, Marduk Asclepios Eschmun, is himself one who died and rose again in Assyrian and Phoenician theology. For Asklepios of Berytos we have the almost useless story of Damascius in Phot. _Bibl._, 573 H.; the uncritical legend in Ktesias (c. 21) and Ael. _Var. Hist._, 13, 3, about the grave of Belitana at Babylon (to which Strabo also alludes, p. 740), does not justify the view that the death of Marduk was ever a Babylonian dogma. [252.1] Perrot-Chipiez, _Histoire de l’Art_, iv. pl. viii. [253.1] _Rev. de Philol._, 1893, p. 195. [253.2] _Vide_ Frazer, _op. cit._, pp. 98-99. [253.3] K. O. Müller, _Kleine Schriften_, vol. ii. pp. 102-103. [253.4] _Journ. Roy. Asiat. Soc._, 1909, pp. 966, 971; the information about the true meaning of the ideogram I owe to Dr. Langdon. [254.1] _Vide supra_, p. 91; cf. _Cults_, ii. pp. 644-649; iii. pp. 300-305. [254.2] The Babylonian myths of Etana and Adapa, and their ascent to heaven, may have given the cue to the Phrygian stories of Ganymede and Tantalos. [256.1] Dr. Frazer, in _Magic Art and the Evolution of Kings_ (_G. B._, vol. ii. p. 45), quotes from N. Tsackni (_La Russie Sectaire_, p. 74) an example of a fanatic Christian sect in modern Russia practising castration. I have not been able to find this treatise. [257.1] Vide _Cults_, iii. pp. 300-301. Dr. Frazer’s theory is that the act of castration was performed in order to maintain the fruitfulness of the earth (_op. cit._, pp. 224-237). But this is against the countless examples which he himself has adduced of the character and function of the priest or priest-king as one whose virile strength maintains the strength of the earth; the sexual act performed in the field by the owner increases the fruitfulness of the field (Frazer, _GB_2, ii. p. 205). Why should the priest make himself impotent so as to improve the crops? The only grounds of his belief appear to be that the priest’s testicles were committed to the earth or to an underground shrine of Kybele (Arnob. _Adv. Gent._, v. 14, and Schol. Nikand. _Alexipharm._, 7; vide _Cults_, 3; Kybele Ref. 54_a_); but such consecration of them to Kybele would be natural on any hypothesis, and Arnobius’ words do not prove that they were buried in the bare earth. [259.1] Vide _Cults_, i. pp. 36-38. [259.2] Vide _Evolution of Religion_, p. 62. [260.1] Porph. _Vit. Pyth._, 17; cf. Callim. _H. ad. Jov._, 8; Diod. Sic., 3, 61; vide _Cults_, i. pp. 36-37. [260.2] _Vide_ A. Evans in _Hell. Journ._, xvii. 350. [261.1] Vide _Cults_, vol. ii. p. 651; cf. Clem. _Recogn._, 10, 24, “sepulcrum Cypriae Veneris apud Cyprum.” [261.2] _Ib._, pp. 651-652. [261.3] Vide _Cults_, vol. ii. pp. 447, n. _c._, 478, 638, n. _a._ [261.4] Aristot. _Rhet._, 2, 23.