ifferent names--the Assyrian
Ishtar, the Phoenician Ashtoreth (Astarte), the Syrian Atargatis
(Derketo), the Babylonian Belit (Mylitta), the Arabian Ilat (Al-ilat).
The article "Aphrodite" in Roscher's _Lexikon der Mythologie_ is based
upon the theory that all these were originally moon-goddesses, on which
assumption all their functions are explained. This view, however, has
not met with general acceptance, on the ground that, in Semitic
mythology, the moon is always a male divinity; and that the full moon
and crescent, found as attributes of Astarte, are due to a
misinterpretation of the sun's disk and cow's horns of Isis, the result
of the dependence of Syrian religious art upon Egypt. On the other hand,
there is some evidence in ancient authorities (Herodian v. 6, 10;
Lucian, _De Dea Syria_, 4) that Astarte and the moon were considered
identical.

This oriental Aphrodite was worshipped as the bestower of all animal and
vegetable fruitfulness, and under this aspect especially as a goddess of
women. This worship was degraded by repulsive practices (e.g. religious
prostitution, self-mutilation), which subsequently made their way to
centres of Phoenician influence, such as Corinth and Mount Eryx in
Sicily. In this connexion may be mentioned the idea of a divinity, half
male, half female, uniting in itself the active and passive functions of
creation, a symbol of luxuriant growth and productivity. Such was the
bearded Aphrodite of Cyprus, called Aphrodites by Aristophanes according
to Macrobius, who mentions a statue of the androgynous divinity in his
_Saturnalia_ (iii. 8. 2; see also HERMAPHRODITUS). The moon, by its
connexion with menstruation, and as the cause of the fertilizing dew,
was regarded as exercising an influence over the entire animal and
vegetable creation.

The Eastern Aphrodite was closely related to the sea and the element of
moisture; in fact, some consider that she made her first appearance on
Greek soil rather as a marine divinity than as a nature goddess.
According to Syrian ideas, as a fish goddess, she represented the
fructifying power of water. At Ascalon there was a lake full of fish
near the temple of Atargatis-Derketo, into which she was said to have
been thrown together with her son Ichthys (fish) as a punishment for her
arrogance, and to have been devoured by fishes; according to another
version, ashamed of her amour with a beautiful youth, which resulted in
the birth of Semiramis, she atte