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and Israel; it consisted in presenting to the goddess, who was revered as the female principle of conception and birth, the virginity of maidens as a first-fruit offering; and it was associated with the utmost licentiousness. This-degrading service took such deep root, that in the Assyrian period it was even extended by the adoption of new rites borrowed from Eastern Asia, and described by the name of 'Tents of the Maidens' (Succoth Benoth); and it left its mark in the Hebrew language itself, which ordinarily expressed the notion courtesan by 'a consecrated woman' (Kadeshah), and that of sodomite by 'consecrated man' (Kadesh)."

      The Succoth Benoth in 2 Kings xvii. 30, may be freely rendered Tabernacles of Venus. Venus is plausibly derived from Benoth, whose worship was at an early time disseminated from Carthage and other parts of Africa to the shores of Italy. The merriest festival among the Jews was the Feast of Tabernacles. Plutarch (who suggests that the pig was originally worshipped by the Jews, a position endorsed by Mr. J. G. Frazer, in his Golden Bough, vol. ii., pp. 52, 53) says the Jewish feast of Tabernacles "is exactly agreeable to the holy rites of Bacchus."8 He adds, "What they do within I know not, but it is very probable that they perform the rites of Bacchus."

      Dr. Adam Clarke, in his Commentary on 2 Kings xvii. 30, gives the following:—"Succoth-benoth maybe literally translated, The Tabernacle of the Daughters, or Young Women; or if Benoth be taken as the name of a female idol, from birth, to build up, procreate, children, then the words will express the tabernacles sacred to the productive powers feminine. And, agreeably to this latter exposition, the rabbins say that the emblem was a hen and chickens. But however this may be, there is no room to doubt that these succoth were tabernacles, wherein young women exposed themselves to prostitution in honor of the Babylon goddess Melitta." Herodotus (lib. i., c. 199; Rawlinson) says: "Every woman born in the country must once in her life go and sit down in the precinct of Venus, and there consort with a stranger. Many of the wealthier sort, who are too proud to mix with the others, drive in covered carriages to the precinct, followed by a goodly train of attendants, and there take their station. But the larger number seat themselves within the holy enclosure with wreaths of string about their heads; and here there is always a great crowd, some coming and others going; lines of cord mark out paths in all directions among the women, and the strangers pass along them to make their choice. A woman who has once taken her seat is not allowed to return home till one of the strangers throws a silver coin into her lap, and takes her with him beyond the holy ground. When he throws the coin he says these words—'The goddess Mylitta prosper thee" (Venus is called Mylitta by the Assyrians). The silver coin may be of any size; it cannot be refused, for that is forbidden by the law, since once thrown it is sacred. The woman goes with the first man who throws her money, and rejects no one. When she has gone with him, and so satisfied the goddess, she returns home, and from that time forth no gift, however great, will prevail with her. Such of the women as are tall and beautiful are soon released, but others who are ugly have to stay a long time before they can fulfil the law. Some have waited three or four years in the precinct. A custom very much like this is also found in certain parts of the island of Cyprus." This custom is alluded to in the Apocryphal Epistle of Jeremy (Barch vi. 43): "The women also with cords about them sitting in the ways, burnt bran for perfume; but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken." The Commentary published by the S. P. C. K. says, "Women with cords about them," the token that they were devotees of Mylitta, the Babylonian Venus, called in 2 Kings xvii. 30, 'Succoth-benoth,' the ropes denoting the obligation of the vow which they had taken upon themselves." Valerius Maximus speaks of a temple of Sicca Venus in Africa, where a similar custom obtained. Strabo also mentions the custom (lib. xvi., c. i., 20), and says, "The money is considered as consecrated to Venus." In book xi., c. xiv., 16, Strabo says the Armenians pay particular reverence to Anaïtes. "They dedicate there to her service male and female slaves; in this there is nothing remarkable, but it is surprising that persons of the highest rank in the nation consecrate their virgin daughters to the goddess. It is customary for these women, after being prostituted a long period at the temple of Anaites, to be disposed of in marriage, no one disdaining a connection with such persons. Herodotus mentions something similar respecting the Lydian women, all of whom prostitute themselves." Of the temple of Venus at Corinth, Strabo says "it had more than a thousand women consecrated to the service of the goddess, courtesans, whom men and women had dedicated as offerings to the goddess"; and of Comana, in Cappadocia, he has a similar relation (bk. xii., c. iii., 36).

      Dr. Kalisch also says Baal Peor "was probably the principle of generation par excellence, and at his festivals virgins were accustomed to yield themselves in his honor. To this disgraceful idolatry the Hebrews were addicted from very early times; they are related to have already been smitten on account of it by a fearful plague which destroyed 24,000 worshippers, and they seem to have clung to its shameful practices in later periods."9 Jerome says plainly that Baal-Peor was Priapus, which some derive from Peor Apis. Hosea says (ix. 10, Revised Version) "they came to Baal-Peor and consecrated themselves unto the shameful thing, and became abominable like that which they loved"; see, too, Num. xxvi. 1, 3. Amos (ii. 7,8) says a son and a father go in unto the same maid in the house of God to profane Jahveh's holy name, so that it appears this "maid" was regarded as in the service of Jahveh. Maimonides says it was known that the worship of Baal-Peor was by uncovering of the nakedness; and this he makes the reason why God commanded the priests to make themselves breeches to wear at the time of service, and why they might not go up to the altar by steps that their nakedness might not be discovered.10 Jules Soury says11 "The tents of the sacred prostitutes were generally erected on the high places."

      In the temple at Jerusalem the women wove hangings for the Asherah (2 Kings xxiii. 7), that is for concealment in the worship of the genetrix, and in the same precincts were the houses of prostitute priests (see also 1 Kings xiv. 24; xv. 12; xxii. 46. Luther translates "Hurer"). Although Josiah destroyed these, B.C. 624, Kalisch says "The image of Ashtarte was probably erected again in the inner court (Jer. xxxii. 34; Ezek. viii. 6)." Ezekiel says (xvi. 16), "And of thy garments thou didst take, and deckedst thy high places with divers colors and playedst the harlot thereupon," and (v. 24) "Thou hast also built unto thee an eminent place, and hast made thee a high place in every street," which is plainly translated in the Roman Catholic Douay version "Thou didst also build thee a common stew and madest thee a brothel house in every street." The "strange woman," against whom the Proverbs warns, practised her profession under cover of religion (see Prov. vii. 14). The "peace offerings" there alluded to were religious sacrifices.

      Together with their other functions the Kadeshah, like the eastern nautch girls and bayaderes, devoted themselves to dancing and music (see Isaiah xxiii. 16). Dancing was an important part of ancient religious worship, as may be noticed in the case of King David, who danced before the ark, clad only in a linen ephod, probably a symbolic emblem (see Judges viii. 27), to the scandal of his wife, whom he had purchased by a trophy of two hundred foreskins from the uncircumcised Philistines (1 Sam. xviii. 27; 2 Sam. vi. 14-16). When the Israelites worshipped the golden calf they danced naked (Exodus xxxii. 19, 25). They sat down to eat and to drink, and rose up to play, the word being the same as that used in Gen. xxvi. 8. The word chag is frequently translated "feast," and means "dance." In the wide prevalence of sacred prostitution Sir John Lubbock sees a corroboration of his hypothesis of communal marriage. Mr. Wake, however, refers it to the custom of sexual hospitality, a practice widely spread among all savage races, the rite like that of blood covenanting being associated with ideas of kinship and friendliness.

      We have seen that the early Jews shared in the phallic worship of the nations around them. Despite the war against Baal and Asherah worship by the prophets of Jahveh, it was common in the time of the Judges (iii. 7). Solomon himself was a worshipper of Ashtoreth, a faith doubtless after the heart of the sensual sultan (1 Kings xi. 5). The people of Judah "built them high places and phalli and ashera on every high hill and under every green tree. And there were also Sodomites in the land" (1 Kings xiv. 23, 24). The mother of Asa made "an abominable image for an Asherah" (1 Kings xv. 13).12 The images of Asherah were kept in the house of Jahveh till the time

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