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302 Apollo; before the goddess of the Carthaginians and Herakles and Iolaos; before Ares, Triton, Poseidon; before the gods who fought with the armies, and Sun and Moon and Earth; before the rivers and meadows and waters; before all the gods who rule Macedonia and the rest of Greece; before all the gods who were at the war, they who have presided over this oath.' When Lucian visited the famous temple of Hierapolis in Syria, he saw the images of the other gods, 'but only of the Sun and Moon they show no images.' And when he asked why, they told him that the forms of other gods were not seen by all, but Sun and Moon are altogether clear, and all men see them. In Egyptian theology, not to discuss other divine beings to whom a lunar nature has been ascribed, it is at least certain that Khonsu is the Moon in absolute personal divinity. In Aryan theology, the personal Moon stands as Selēnē beside the more anthropomorphic forms of Hekatē and Artemis, as Luna beside the less understood Lucina, and Diana with her borrowed attributes, while our Teutonic forefathers were content with his plain name of Moon. As for lunar survivals in the higher religions, they are much like the solar. Monotheist as he is, the Moslem still claps his hands at sight of the new moon, and says a prayer. In Europe in the 15th century it was matter of complaint that some still adored the new moon with bended knee, or hood or hat removed, and to this day we may still see a hat raised or a curtsey dropped to her, half in conservatism and half in jest. It is with reference to silver as the lunar metal, that money is turned