bosheth, Jonathan's son Meribbaal is called
Mephibosheth, etc.

[747] Dillmann (loc. cit.) combines _sham[=e]_ with Ashtart,
as if the sense were 'the heavenly Ashtart of Baal'--an
impossible rendering; but he also interprets the phrase to
mean 'Ashtart the consort of the heavenly Baal.' Halevy,
_Melanges_, p. 33; Ed. Meyer, in Roscher's _Lexikon_,
article "Astarte."

[748] _Corpus Inscriptionum Semiticarum_, i, i, no. 195; i,
ii, no. 1, al. Tanit appears to be identical in character
and cult with Ashtart.

[749] See below, Sec. 411 f.: cf. W. R. Smith, _Religion of the
Semites_, 2d ed., p. 478.

[750] A similar interpretation is given by Baethgen in his
_Semitische Religionsgeschichte_, p. 267 f. His "monistic"
view, however, that various deities were regarded as
manifestations of the supreme deity is not tenable.

[751] Servius, Commentary on Vergil, _AEn._ ii, 632;
Macrobius, _Saturnalia_, iii, 8 on the same passage.

[752] There are manuscript variations in the text of
Servius, but these do not affect the sense derived from the
two authors, and need not be considered here.

[753] Cf. Frazer, _Adonis Attis Osiris_ p. 428 ff.

[754] Servius, "they call her"; Macrobius, "Aristophanes
calls her." But who this Aristophanes is, or where he so
calls her, we are not informed.

[755] So Jastrow, in the article cited above. Remarking on
the statement of Lydus (in _De Mensibus_, ii, 10) that the
Pamphylians formerly worshiped a bearded Venus, he calls
attention to the Carian priestess of Athene (Herodotus, i,
175; viii, 104), who, when misfortune was impending, had (or
grew) a great beard--a mark of power, but presumably not a
genuine growth. Exactly what this story means it is hard to
say.

[756] Pausanias, vii, 17; Amobius, v, 5.

[757] Roscher, _Lexikon_, articles "Agdistis," "Attis";
Frazer, _Adonis Attis Osiris_, p.219 f.; H. Hepding,
_Attis_; cf. Pseudo-Lucian, _De Syria Dea_, 15 (Attis
assumes female form and dress).

[758] This practice seems to be an exaggerated form of the
savage custom of self-wounding in honor of the dead (to
obtain their favor), interpreted in developed cults as a
sacrifice to the deity or as a means of union with him.

[759] On the wide diffusion of cults of mother-goddesses see
below, Sec.Sec. 729, 734, 762, etc.

[760] Cf. Pseudo-Lucian, _De Syria Dea_ 15; Ed. Meyer,
_Geschichte de