The references to the Jews in the inscriptions and papyri have not, as yet, been collected. Mr. Seymour de Ricci planned a collection of the Greek and Latin inscriptions to be called Corpus Inscriptionum Judaicarum. This Corpus was, at least partly, in manuscript form in 1912, but no part has been published. Mr. de Ricci’s article on “Inscriptions” in the Jewish Encyclopedia, and Johannes Oehler, Epigraphische Beiträge zur Geschichte des Judentums (Monatsschrift f. Gesch. u. Wiss. d. Jud. 1909, xvii. 292-302, 443-452, 524-538) give a practically complete collection. CHAPTER I GREEK RELIGIOUS CONCEPTS Footnote 5: It is nowhere directly stated that the power of a god did not extend beyond a definite locality. But the numerous local epithets applied to the various gods indicate it. We need mention only such typical references to the θεοὶ ἐγχώριοι as Aesch. Septem. 14, Soph. Trach. 183, and Thuc. ii. 74. Footnote 6: Cf. Dionysus in the “Frogs” of Aristophanes, Heracles and Poseidon in the “Birds.” The other comic poets, even Epicharmus, the oldest, dealt with even greater freedom with the gods. Even the scanty fragments of Cratinus and Amphis indicate that fact. In Sicily, an entire dramatic genre, that of the Φλύακες, contained practically nothing but situations in which the divine personages of the myths were the subjects of the coarsest fun. Footnote 7: Such heroic friendships as that of Achilles and Patroclus were perverted early in the imagination of Greeks. Cf. Aeschylus, in Athen. xiii. 601 A, and Aeschines, i. 142. So also the story of Apollo and Admetus became a love story for Alexandria; Callimachus H. ii. 49. Footnote 8: The subject has been discussed in full by de Visser, _De Graecorum deis non referentibus speciem humanam_ (Leyden, 1900;) 2d ed. in German, 1903. So at Phigaleia, in Arcadia, Demeter had the form of a horse; the Brauronian Artemis was a bear; Apollo Lykeios was sometimes adored in the form of a wolf. Footnote 9: Aegean and Mycenean are both used to designate the civilization that preceded that of historical Greece. Aegean, however, has, to a large extent, superseded the older term. For the specifically Cretan form of it, Minoan is generally employed. Footnote 10: In spite of the apparently well-defined personalities of the Homeric gods and a poetic tradition of many centuries, the sculptors of later times found it necessary to indicate the subject of their labors, either by some well-known attribute, such as the caduceus, or a sacred animal, or a symplegma representing a scene of a known legend. Without these accessories, archeologists often find themselves at a loss when they are required to name the god intended. Cf. Koepp, Archäologie ii. 88 seq. Footnote 11: