[744] Corpus Inscriptionum Semiticarum, l, i, p. 13.
[745] 1 Sam. xii, 28; Deut. xxviii, 10. The angel in whom is Yahweh's name (Ex. xxiii, 21) has the authority of the deity.
[746] Cf. Dillmann, in Monatsbericht der Akademie der Wissenschaften (Berlin, 1881). The feminine form given to Baal in Rom. xi, 3 f., may refer to the disparaging term 'shame' (Heb. boshet, for which the Greek would be aischunē) often substituted by the late editors of the Old Testament for Baal. Saul's son Ishbaal ('man of Baal') is called Ishbosheth, Jonathan's son Meribbaal is called Mephibosheth, etc.
[747] Dillmann (loc. cit.) combines shamē 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.' Halévy, Mélanges, 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, § 411 f.: cf. W. R. Smith, Religion of the Semites, 2d ed., p. 478.
[750] A similar interpretation is given by Bæthgen 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, Æn. 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.