184 L. R. Farnell, “Sociological hypotheses concerning the position of women in ancient religion,” _Archiv für Religionswissenschaft_, vii. (1904) p. 88; M. P. Nilsson, _Griechische Feste_ (Leipsic, 1906), pp. 366 _sq._; Fr. Cumont, _Les religions orientales dans le paganisme Romain_2 (Paris, 1909), pp. 361 _sq._ A different and, in my judgment, a truer view of these customs was formerly taken by Prof. Nilsson. See his _Studia de Dionysiis Atticis_ (Lund, 1900), pp. 119-121. For a large collection of facts bearing on this subject and a judicious discussion of them, see W. Hertz, “Die Sage vom Giftmädchen,” _Gesammelte Abhandlungen_ (Stuttgart and Berlin, 1905), pp. 195-219. My attention was drawn to this last work by Prof. G. L. Hamilton of the University of Michigan after my manuscript had been sent to the printer. With Hertz’s treatment of the subject I am in general agreement, and I have derived from his learned treatise several references to authorities which I had overlooked. M40 The theory does not account for the religious character of the custom, 185 Above, p. 37. 186 Above, p. 38. Prof. Nilsson is mistaken in affirming (_op. cit._ p. 367) that the Lydian practice was purely secular: the inscription which I have cited proves the contrary. Both he and Dr. Farnell fully recognize the religious aspect of most of these customs in antiquity, and Prof. Nilsson attempts, as it seems to me, unsuccessfully, to indicate how a practice supposed to be purely secular in origin should have come to contract a religious character. M41 Nor for the prostitution of married women. 187 Above, p. 37. 188 Above, pp. 36 _sq._, 38. 189 Hosea iv. 13 _sq._ M42 Nor for the repeated prostitution of the same women. 190 Above, pp. 37 _sqq._ M43 Nor for the “sacred men” beside the “sacred women”. 191 See above, pp. 17 _sq._ M44 And is irreconcilable with the payment of the women.