[91.2] Vide my Cults, vol. iv. p. 173; cf. ib., Apollo Geogr. Reg., s.v. “Phrygia,” p. 452, and R. 57.
[91.3] The type with many breasts might have been suggested by Babylonian symbolism, for the Goddess of Nineveh is spoken of as four-breasted (vide Jeremias in Roscher’s Lexikon, vol. ii., s.v. “Nebo”), but Dr. Hogarth’s excavations have shown that this form of the Ephesian idol is late.
[92.1] Hell. Journ., 1901, p. 168.
[93.1] Vide op. cit., p. 108, fig. 4, and p. 175, fig. 51.
[93.2] Cults, vol. i. pp. 36-38; vol. iii. pp. 294-296.
[93.3] Cf. those cited in note 1 above, and the shield-bearing figure painted on the tomb of Milato in Crete (ib. p. 174).
[94.1] Mutter Erde, 1905.
[94.2] Vide my Cults, v. pp. 345-365.
[95.1] The Celtic question is more difficult: Prof. Rhys in his excellent paper on Celtic religion, read as a Presidential address at the Congress of the History of Religions, 1908 (Transactions, ii. pp. 201-225), gives the impression that the goddess was more in evidence than the god in old Irish mythology, and doubts whether to attribute this to the non-Indogermanic strain in the population; he notices also certain “matriarchal” phenomena in the religion; cf. ib., p. 242.
[95.2] Herod., 1, 94; 4, 45 (note here the Thracian associations of Manes).