Goddesses, Elixirs, and Witches: Plants and Sexuality by John M. Riddle (auth.)

By John M. Riddle (auth.)

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Extra info for Goddesses, Elixirs, and Witches: Plants and Sexuality throughout Human History

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He regarded ancient Mesopotamian society as one of “free love,” by abundance of prostitutes (male and female, incidentally), thereby still protecting the family unit from males seeking gratification. ”178 Bottéro believes that “it is probable that certain prostitutes, if not all of them, often went to sanctuaries, especially those of their protectress Ištar [Inanna] . . ”179 Bottéro chooses to ignore (or disbelieve) a critical part of Herodotus’s account: “and thereafter there is no bribe however great that will get her” after she returns home from the temple.

70 In the Hymn to Demeter,71 the early version of the story dates from the seventh century BCE, when the Greek city-states (poleis) were in their formative period. Persephone (sometimes Kore, meaning “virgin”) was the daughter of Zeus and daughter-in-law (later, daughter) of Demeter, the goddess of fertility and earth-mother.

146 About Herodotus’s Babylon account, Budin compares similarities between Babylon’s alleged customs with the Greek Thesmophoria (to be discussed in chapter two). ”149 My interpretation pomegranate thesis gives more veracity to Herodotus and the numerous other ancient accounts. By the second millennium, long after the Uruk vase and Inanna legend, prostitution existed; some of it was connected to temples whether within the temple confines (as most texts suggest) or contractual with the sexual workers paying to the temple a tithe (as Assante believes).

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