103 Herodian, v. 3. 5. This cone was of black stone, with some small knobs on it, like the stone of Cybele at Pessinus. It is figured on coins of Emesa. See B. V. Head, _Historia Numorum_ (Oxford, 1887), p. 659; P. Gardner, _Types of Greek Coins_, pl. xv. No. 1. The sacred stone of Cybele, which the Romans brought from Pessinus to Rome during the Second Punic War, was small, black, and rugged, but we are not told that it was of conical shape. See Arnobius, _Adversus Nationes_, vii. 49; Livy, xxix. 11. 7. According to one reading, Servius (on Virgil, _Aen._ vii. 188) speaks of the stone of Cybele as a needle (_acus_), which would point to a conical shape. But the reading appears to be without manuscript authority, and other emendations have been suggested. 104 G. Perrot et Ch. Chipiez, _Histoire de l’Art dans l’Antiquité_, iii. 273, 298 _sq._, 304 _sq._ The sanctuary of Aphrodite, or rather Astarte, at Golgi is said to have been even more ancient than her sanctuary at Paphos (Pausanias, viii. 5. 2). 105 W. M. Flinders Petrie, _Researches in Sinai_ (London, 1906), pp. 135 _sq._, 189. Votive cones made of clay have been found in large numbers in Babylonia, particularly at Lagash and Nippur. See M. Jastrow, _The Religion of Babylonia and Assyria_ (Boston, U.S.A., 1898), pp. 672-674. 106 Tacitus, _Hist._ ii. 3. 107 We learn this from an inscription found at Paphos. See _Journal of Hellenic Studies_, ix. (1888) pp. 188, 231. 108 Pausanias, x. 24. 6, with my note. 109 D. G. Hogarth, _A Wandering Scholar in the Levant_ (London, 1896), pp. 179 _sq._ Women used to creep through a holed stone to obtain children at a place on the Dee in Aberdeenshire. See _Balder the Beautiful_, ii. 187. 110 G. Perrot et Ch. Chipiez, _Histoire de l’Art dans l’Antiquité_, iii. 628. M25 Sacred prostitution in the worship of the Paphian Aphrodite and of other Asiatic goddesses. 111 Herodotus, i. 199; Athenaeus, xii. 11, p. 516 A; Justin, xviii. 5. 4; Lactantius, _Divin. Inst._ i. 17; W. H. Engel, _Kypros_, ii. 142 _sqq._ Asiatic customs of this sort have been rightly explained by W. Mannhardt (_Antike Wald- und Feldkulte_, pp. 283 _sqq._). 112 Herodotus, i. 199; Strabo, xvi. 1. 20, p. 745. As to the identity of Mylitta with Astarte see H. Zimmern in E. Schrader’s _Die Keilinschriften und das alte Testament_,3 pp. 423, note 7, 428, note 4. According to him, the name Mylitta comes from _Mu’allidtu_, “she who helps women in travail.” In this character Ishtar would answer to the Greek Artemis and the Latin Diana. As to sacred prostitution in the worship of Ishtar see M. Jastrow, _The Religion of Babylonia and Assyria_, pp. 475 _sq._, 484 _sq._; P. Dhorme, _La Religion Assyro-Babylonienne_ (Paris, 1910), pp. 86, 300 _sq._