In _Cyprus_: at Paphos, whither came yearly a great concourse of people at the festival time[54]; in _Pamphilia_; _in Asia Minor_; along the _Coast-line of the Aegean_; in Caria (Cnidos); Halicarnassus; Miletus; Ephesus; Sardis; Pergamus; Pyrrha; Abydos (Aphrodité πόρνη—harlot); in _Thessaly_; at Tricca; in _Boeotia_, (Tanagra—on the Sea); in _Attica_, (Athens, Colias, Pera[55], on the Cephissus); in the Islands of the _Aegean Sea_, (Ceos, Cos, Samos, where the temple was built from the earnings of the Hetaerae); in the _Peloponnese_: at Argolis, Epidaurus, Troezen, Hermioné, (was visited by maids and widows before their marriage); in _Laconia_, (Amyclae, Cythera); _Arcadia_, (Megalopolis, Tegea, Orcomenus); _Elis_, (Olympia, Elis); _Achaia_, (Patrae, Corinth); on the _Coast of the Corinthian Gulf_. From Greece we come to _Sicily_, where the temple of Venus on Mount _Eryx_ was hardly inferior to that of Paphos, also at Syracuse[56]. Not without importance for our purpose is the statement of _Strabo_[57], that in the island of Cos in the temple of Aesculapius was an effigy of Venus Anadyomené (coming from the bath), while according to _Pausanias_[58] in a wood near the temple of the same god at Epidaurus was built a chapel of Aphrodité, since very possibly this may throw some light on the question of the knowledge of complaints of the genital organs possessed by the physicians of Cos. _Böttiger_[59] is of opinion that it was from the infirmaries and lazarettos of the Phoenicians that the earliest medical science of the Greeks was introduced—to the island of Cos; to Aegina, on the Peloponnesian coasts, especially at Epidaurus. Probably these establishments were originally under the protection of the national deity, until the latter was superseded by the god Aesculapius. As regards the cult of Aphrodité itself and the manner in which it was celebrated in Greece, there appears to be a great lack of particulars capable of supplying a general knowledge of the subject, and especially so where the Pandemian Aphrodité is concerned. Accordingly we will limit ourselves here to mentioning the female _Hieroduli_[60] who as bondswomen of Aphrodité dwelt within the precinct of her Temple, and performed the necessary observances in her honour. These were, as already pointed out, of Asiatic origin, and to be found in greater numbers particularly at Ameria[61] and Comana[62] in Pontus, where they united with the temple-service the traffic of their bodies, (τῶν ἐργαζομένων ἀπὸ τοῦ σώματος—of women who traffic with their body), just as in later times male Hieroduli gave up their persons for Paederastia.