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the developed cults of Vishnu and civa.
[517] On Osiris and Isis see below, -- 728 f.
[518] Some instances of wors.h.i.+p are given in Frazer's _Golden Bough_, 2d ed., i, 181, 189, 191. Frazer sometimes uses the term 'tree wors.h.i.+p' where all that is meant is respect for trees as powerful things.
[519] See -- 253 ff.
[520] See _Revue de l'histoire des religions_, 1881.
[521] So in Central Australia (Spencer and Gillen, _Native Tribes of Central Australia_, pp. 123 f., 137).
[522] The rock whence came the stones thrown by Deucalion and Pyrrha (the origin of the human race) also gave birth to Agdistis _mugitibus editis multis_, according to Arn.o.bius, _Adversus Nationes_, v, 5. Mithra's birth from a rock (Roscher, _Lexikon_) is perhaps a bit of late poetical or philosophical imagery.
[523] For various powers of stones, involving many human interests, see indexes in Tylor's _Primitive Culture_, Frazer's _Golden Bough_, and Hartland's _Primitive Paternity_, s.v. _Stone_ or _Stones_.
[524] Festus, p. 2; see the remarks of Marquardt, _Romische Staatsverwaltung_; Aust, _Religion der Romer_, p. 121; and Fowler, _Roman Festivals_, p. 232 f. On the relation between the lapis and Juppiter Elicius, see Wissowa, _Religion und Kultus der Romer_, p. 106; cf. Roscher, _Lexikon_, article "Iuppiter," col. 606 ff.
[525] See above, -- 97 ff.
[526] On processes of capturing a G.o.d in order to inclose him in an object, or of transferring a G.o.d from one object to another, see W. Crooke, "The Binding of a G.o.d," in _Folklore_, viii.
[527] In pre-Islamic Arabia many G.o.ds were represented by stones, the stone being generally identified with the deity; so Al-Lat, Dhu ash-Shara (Dusares), and the deities represented by the stones in the Meccan Kaaba.
[528] Livy, xxix, 10 f.
[529] 1 Sam. iv.
[530] Head, _Historia Numorum_, p. 661.
[531] Tacitus, _Hist._ ii, 3; it was conical in shape.
[532] Fowler, _Roman Festivals_ p. 230 ff.; cf. above, the "lapis ma.n.a.lis," -- 289.
[533] Herodian, v, 3, 10.
[534] Pausanias, vii, 22. Cf. Tylor, _Primitive Culture_, ii, 160 ff.
[535] H. Spencer, _Principles of Sociology_, i, 335; Saussaye, _Manual of the Science of Religion_ (Eng. tr.), p.
85 ff.
[536] Gen. xxviii, 18; cf. Smith, _Religion of the Semites_, 2d ed., p. 203 f.
[537] Hos. iii, 4.
[538] The reference in Jer. ii, 27, Hab. ii, 19 (stones as parents and teachers), seems to be to the cult of foreign deities, represented by images.
[539] On the interpretation of the ma.s.seba as a phallus or a kteis see below, ---- 400, 406.
[540] And so in a.s.syrian and Arabic.
[541] There is no Greek etymology for _baitulos_, and if it came from without, a Semitic origin is the most probable.
[542] Eusebius, _Praeparatio Evangelica_, i, 10, 18.
[543] _Hist. Nat._, bk. x.x.xvii, chap. 51.
[544] Cf. F. Lenormant, in _Revue de l'histoire des religions_, iii, 31 ff.; Gruppe, _Griechische Mythologie_, p. 775 f.
[545] For Phoenician customs see Pietschmann, _Phonisier_, p. 204 ff.
[546] Cf. Deut. x, 2; Ex. xxv, 16; 2 Chr. v, 10, where the stone in the ark seems to have become two stone tables on which the decalogue was written by the finger of Yahweh--an example, if the view mentioned above be correct, of the transformation of a thing originally divine in itself into an accessory of a G.o.d.
[547] Cf. Hughes, _Dictionary of Islam_, s.v. _Kaaba_; Wellhausen, _Reste arabischen Heidentumes_, pp. 99, 171.
[548] On the relation between the stone heaps and the Hermes pillars cf. Welcker, _Griechische Gotterlehre_, ii, 455, and Roscher, _Lexikon_, i, 2, col. 2382. With Hermes as guide of travelers cf. the Egyptian Khem (Min), of Coptos, as protector of wanderers in the desert, and perhaps Eshmun in the Sardinian trilingual inscription (see Roscher, _Lexikon_, article "Esmun"; _Orientalische Studien Noldeke gewidmet_).
[549] See below, -- 1080.
[550] W. R. Smith, _Religion of the Semites_, 2d ed., pp.
202, 341; cf. Jevons, _Introduction to the History of Religion_, chap. xi; article "Altar" in Hastings, _Encyclopaedia of Religion and Ethics_.
[551] Lev. xvi, 19.
[552] For some methods of such introduction see W. Crooke, in _Folklore_, viii.
[553] Herodotus, ii, 44; he identifies Melkart with Herakles.
[554] 1 Kings, vii, 15-22; Ezek. xl, 49.
[555] Perrot and Chipiez, _Histoire de l'art_, vol. iii; cf.
Pletschmann, _Phonizier_, p. 203 ff.; Rawlinson, _Phoenicia_, p. 338.
[556] Cf. below, -- 399 ff.
[557] W. R. Smith, _Religion of the Semites_, 2d ed., p. 487 ff.
[558] Strabo, iii, 5, 5.
[559] Those of Solomon's temple are described as being 27 feet in height, and without stairways. Cf. the structures connected with the Hierapolis temple (Lucian, _De Syria Dea_, 28).
[560] Desire for height appears also in the Egyptian pyramid and the Babylonian ziggurat, but both these had means of ascent to the higher levels. Cf. below, -- 1085.
[561] Maspero, _Egyptian Archaeology_, p. 100 ff.
[562] The movement from aniconic to anthropomorphic forms is seen in the image of the Ephesian Artemis, the upper half human, the lower half a pillar (Roscher, _Lexikon_, i, 1, cols. 588, 595).
[563] Examples in Tylor's _Primitive Culture_, 2d ed., ii, 170 f.; cf. his _Early History of Mankind_, chap. vi.
[564] Spencer and Gillen, _Native Tribes of Central Australia_, p. 188, etc.
