[272.2] Weber, Arabien vor dem Islam, p. 18.
[272.3] C. I. Sem., 1, 263.
[272.4] Strab., 272.
[272.5] Strab., 559.
[272.6] Pind. Frag., 87; Strab., 378; (Cults, ii. p. 746, R. 99g).
[273.1] Cities and Bishoprics, i. 94. In his comment he rightly points out that the woman is Lydian, as her name is not genuine Roman; but he is wrong in speaking of her service as performed to a god (Frazer, Adonis, etc., p. 34, follows him). This would be a unique fact, for the service in Asia Minor is always to a goddess; but the inscription neither mentions nor implies a god. The bride of Zeus at Egyptian Thebes was also a temple-harlot, if we could believe Strabo, p. 816; but on this point he contradicts Herodotus, 1, 182.
[273.2] Et. Mag., s.v. Ἱκόνιον.
[274.1] De Dea Syr., 6; cf. Aug. De Civ. Dei, 4, 10: “cui (Veneri) etiam Phoenices donum dabant de prostitutione filiarum, antequam eas jungerent viris”: religious prostitution before marriage prevailed among the Carthaginians in the worship of Astarte (Valer. Max., 2, ch. 1, sub. fin.: these vague statements may refer either to defloration of virgins or prolonged service in the temple).
[274.2] See Frazer, op. cit., p. 33, n. 1, quoting Sozomen. Hist. Eccles., 5, 10, 7; Sokrates, Hist. Eccles., 1, 18, 7-9; Euseb. Vita Constantin., 3, 58. Eusebius only vaguely alludes to it. Sokrates merely says that the wives were in common, and that the people had the habit of giving over the virgins to strangers to violate. Sozomenos is the only voucher for the religious aspect of the practice; from Sokrates we gather that the rule about strangers was observed in the rite.
[274.3] 18, 5.