Note 273.1 — RITUAL AND BELIEF (continued 2)

It is superfluous to discuss other and obvious objections to the theory of expiation for marriage. But the appearance of prostitution which the rite presents demands further consideration. At Babylon, although a piece of money passed, the payment seems to have been merely pro forma. It mattered not how small the coin was, it could not be refused. Whatever it was, Strabo tells us it was considered as consecrated to the goddess. Lastly, the rite once performed, no gift, were it ever so great, would be accepted to repeat it. The details of the rite at Heliopolis and among the Lydians have not been preserved to us; but we may with probability infer that they were similar. In Lydia, indeed, if we are to trust both Ælian and Herodotus, two distinct customs are traceable, namely, the sacrifice of virginity and the life of prostitution to earn a dowry. A Greek inscription of the second century A.D., found at Tralles and referred to by Dr Frazer, discloses also the existence of religious prostitution by girls expressly chosen by the god and set apart for that end.273.1 This is a similar custom to that of the Armenian girls already mentioned, and is not to be confounded with the prostitution mentioned by the Father of History as practised by all the daughters of the common people. Whatever may have been the origin of the latter, the other two in the time of Ælian were connected with religion. On the island of Cyprus we seem to find much the same state of things. If we may believe Justin, the maidens earned their dowry by prostitution. From other sources we learn that there were mysteries of the Cypriote Aphrodite, which were said to have been instituted by Cinyras, king of Paphos and father of Adonis. Into these mysteries there was a regular initiation. Sexual matters no doubt formed their staple teaching; and what classical and especially apologetic writers would call prostitution would be practised. The legend ran that the daughters of Cinyras, through the wrath of Aphrodite, united themselves with strangers.273.2 Probably it was believed to be in imitation of them that the maidens of Cyprus sought prostitution on the seashore. In any case the story indicates, as Dr Frazer has pointed out, “that the princesses of Paphos had to conform to the custom as well as the women of humble birth.” But if this be so, the object of the harlotry alleged by Justin falls to the ground, since it would be unnecessary for princesses to earn their dowry. It may be suspected, therefore, that Justin or his authority has confounded two disparate customs, that of earning the dowry by prostitution, and that of a religious sacrifice of virginity in connection with the mysteries of Aphrodite, in which the other party to the rite was a stranger. Only thus can we satisfactorily explain the limitation of the practice to stated days, probably festivals of Aphrodite, and the phrase about paying the offerings to her for future chastity.