Clemen quotes Franckh to the effect that "none of these personages that play the part of a mother-goddess is thought of as a virgin. It is only in the course of time that Ishtar is everywhere put in the place of the earlier mother-goddesses.... As mother-goddess, Ishtar has no male god who permanently corresponds to her. This is the reason why she is vaguely spoken of as the 'virgin' Ishtar. But it must be emphatically asserted that here the idea of virginity undergoes a vague deflection."[224] 224: "Primitive Christianity," p. 292. Of the parallels adduced, only two are clearly cases of birth from a virgin: Simon Magus (_Clem. Recog._ II, 14) and a certain Terebinthus (_Acta Archelai et Manetis_, c. 52), both of whom claimed to be born from a virgin; but, as Grützmacher remarks, these stories arose under Christian influences and are found in post-Christian writings so that they are not the root but the product of the Gospel narratives;[225] and E. Petersen admits that in these cases there may be a simple taking over of the supernatural birth of Jesus.[226] 225: "Die Jungfrauengeburt," 1906, p. 31. 226: "Die wunderbare Geburt des Heilandes," 1909, p. 41. In the Græco-Roman myths there is always some fleshly or sensible medium. Both the essential difference in the Gospel narratives, and the lack of any proved avenue of influence leading to these narratives, with their strongly Jewish colouring, from heathen sources, makes the theory of derivation from these sources most improbable. 2. The famous Priene inscription, dated about the year 9 B. C., has shown that the titles given to the Emperor Augustus were strikingly similar to those addressed by Christians to Christ. The day of the Emperor's birth was of great significance for the human race; he is called Saviour of men, he is to abolish war and bring general happiness; and the inscription declares that "the birthday of the god was for the world the beginning of tidings of joy on his account."[227] Both religions again, the worship of Christ and the Emperor-cult, were universal religions, the essential difference being that the former excluded, while the latter tolerated, other forms of worship. Did the Christian Church derive its worship of Christ as Lord, or even such titles as "Saviour" and "Lord," from the Emperor-worship of the time? 227: See Deissmann: "Light from the Ancient East," p. 371.