^{page 197 note 1} DrGretschel, Heinrich, Lexikon der AstronomieGoogle Scholar, says the crescent form of the illuminated part shows up beautifully at the time of greatest brilliance, and in the clear atmosphere of Persia and Peru it is said to be seen with the naked eye.

^{page 197 note 2} Orientalistische Literaturzeitung, 1912Google Scholar, columns 318, 319: “Enuma Ishtar ina Ḳarni imitti sa Kakkabu la innamir nuhsu mati (ibashshi).”

^{page 198 note 1} See Langdon, S., “The Lament of the Daughter of Sin”: Zeitschrift für Assyriologie, xxii, 203.Google Scholar The light of both is reflected, and this may have been detected.

^{page 199 note 1} A Greek inscription from Delos, published by Ganneau, M. Clermont, C. R. Académie des Inscriptions, 1909, 308Google Scholar, shows that the author, who lauds his deities because of an escape from pirates, identifies the Syrian Astarte with Aphrodite-Ourania—

Δι Οὐρωι κα Άστρτηι ΆΦροδτηι Οὐραναι, θεος пηκος. “To Zeus Ourios, to Astarte Palestina, to Aphrodite Urania, divinities attentive.”

The dedicator was an Ascalonite from the Palestine coast, and Astarte=Aphrodite-Ourania was goddess of that town. See also Boissier, A., “Hathor et Ninharsag”; in Orientalistische Literaturzeitung, xiGoogle Scholar, columns 234–6, 551.

^{page 199 note 2} See Arsamus, one of the seventy translators according to Aristeas.

^{page 200 note 1} See Derenbourg, H., Le Culte de la Déesse al-Ouzza en Arabie au IV Siècle de notre ère:Google Scholar

^{page 200 note 2} See Cuneiform inscriptions of Western Asia, iii, 53, 30–1Google Scholar: “Kakkabu sinnišat Dilbat ina ereb šamši i[zzaz]. “Kakkabu zikarat Dilbat ina ṣit šamši izzaz.”

The statement Jastrow points out is that the star is male and female. The scribe uses the form zikarat, “she is male,” not zikaru, “is male.” (Cf. Sayce, in the Trans. Soc. Bibi. Arch., iii, pp. 106–7, 1872.)Google Scholar

^{page 200 note 3} The “Tanit pene Baal” of Phœnicia is perhaps connected with the same concept, so the Chinese call the evening Venus, Tai-po; it was male and husband of Nu Chien, the morning star.

^{page 200 note 4} See Comptes Rendus, Académie des Inscriptions, 1902, 468.Google Scholar It is interesting that Virgil, , Æneid, ii, 632Google Scholar, uses the masculine for Venus, “Ducente Deo.” Servius, commenting on this, says some say the goddess was double-sexed, quoting Calvus, who wrote at the commencement of our era, saying “pollentemque deum Venerum”. Jastrow, Morris, Revue Archéologique, xvii, 283Google Scholar, adds a comment of Macrobius on Virgil. “Of Venus there is a bearded statue at Cyprus, whose body and garb are those of a woman with sceptre and male character (natura), and they believe that she is both masculine and feminine.” Aristophanes calls her Aphroditos. The Phœnician duplexity of the Astarte goddess had been introduced to the knowledge of the ancients by way of Cyprus. Catullus calls the Cyprian Venus of Amathus “Duplex Amathusia”. His meaning is clearly set forth by Paon in his work on Amathus, i.e. that she was depicted as male: εἰς ἄνδρα τν θεν σχηματασθαι ν κпρῳ λγει. Jastrow, ibid., with some of whose conclusions I do not agree.

^{page 202 note 1} Dr. C. J. Ball says Tai-po, the evening Venus of China, is identical with Dilbat.

^{page 202 note 2} See the word karni for “horn” at p. 197Google Scholar, n. 2, of this article.

^{page 203 note 1} For identity of Aphrodite-Astarte, and so of Ishtar, see Philo of Byblos; τν Άστρτην Φονικες τν Άφροδτην εναι λγουσι. An inscription found at Tyre in 1911 confirms both this identity and the stellar connexion of Astarte, for it gives the title to the paredra of Heracles, of Astronoe, the Phœnician goddess whose name appears in Damascius (Vita Isid., ap. Photius, Bibliotheca, 242Google Scholar, ed. Bekker). The inscription is Θεν Ήρακλους κα Άστρονης.