bued with Eastern notions—women of extraordinary influence, and for nearly a quarter of a century—that is, from the death of Septimius to that of Alexander—in possession of supreme and absolute power. Now, when we can trace the existence of a prolonged female rule, more especially under the auspices of an absolute government, we may be quite sure that we shall soon find the direct consequences of female intervention in religious matters. And accordingly we find that in the contemporary writings, such as the histories of Dion Cassius and Herodian, in the Augustan history which is not of a much later date, and in the historical records of the Lower Empire, a consistent course of action in religious matters may be discerned, which, commencing in a somewhat mysterious way in the days of Julia Domna, is fully revealed under the auspices of Julia. Mamaea. The absurdities and follies of Elagabalus are explained by what we may term the theology of his family on the mother's side. And we must further bear in mind that Philostratus wrote his book at the bidding of
