[1051] In Some Palestinian Cults in the Greek and Roman Age (Proceedings of British Academy, vol. V. p. 9), Mr. G. F. Hill, speaking of the worship in the two cities, concludes that the one at Ascalon is identified by Herodotus with that of Aphrodite Urania, and that at Gaza with Derceto, or Atargatis. Lucian (if he wrote De dea Syria) distinguishes the goddess of Ascalon from her of Hierapolis, who was worshipped in human not semi-human form, but there is little doubt of the connection between them. The Greeks identified both with Aphrodite. Other writers state that the Canaanite Ashtoreth, pre-eminently the goddess of reproduction and fecundity, became the goddess of fish (which, as sacred to her, were forbidden food) and of the pomegranate, both of which from their thousands of eggs or seeds are striking emblems of fertility.
[1052] Graf Wolf von Baudissin in Hauck’s Protestantische Realencycl., 3rd ed., vol. II., p. 177, s.v. Atargatis, “If Atargatis be, as we suppose, originally identical with Astarte, and if the latter be the representative of the generative night-sky—in particular of the Moon—then the representation of the former as a water and fish deity will be connected with the conception, so widespread in antiquity, of the Moon being the principle of generative moisture.”
[1053] 1 Sam. v. 4.
[1054] Frazer, The Golden Bough, I. pp. 14 and 70, gives many instances similar to the periodic offering by the Scape-Goat among the Chinese, Malayans, and Esquimaux.
[1055] Pitra, op. cit., p. 515 (who refers to Buxtorf, Synag. Jud., chapter XXIV.), is incorrect, according to the Jewish Ency. (New York, 1906, vol. XII. 66 f.), which states the Tashlik—the propitiatory rite referred to—does not occur in the Talmud or the geonic writers. Fish illustrate man’s plight and arouse him to repentance, “As the fishes that are taken in an evil net,” Eccl. ix. 12; and, as they have no eyebrows and their eyes are always open, they symbolise the Guardian of Israel, who slumbereth not. See R. I. Harowitz, Shelah, p. 214.
[1056] Psalm cvi. 36 ff.
[1057] Semitic Magic, 1908.
[1058] See Bennett, Exodus, p. 178, where he cites Baentsch, and E. Meyer. Other writers, who admit the sacrifice, deduce its cause from some very early rite by which the bride was deflowered by some god or his representatives, the Holy Men: hence what the deity had given, the deity claimed. See infra, p. 435, n. 2, where this view is brought out.
[1059] Hosea, iv. 12. Cf. Herodotus, IV. 67.
[1060] 1 Sam. xiv. 41-2. Urim and Thummin seem pebbles kept in the Ephod.