later period (early in the fifth century of our era) two
authors, Servius and Macrobius, make definite statements concerning a
bisexual cult, apparently Semitic.[751] Both statements occur in
connection with Vergil's use of the masculine _deus_ (_ducente deo_) as
a title of Venus, in explanation of which the cases of supposed
bisexualism are cited.[752] What is said is that there was in Cyprus a
deity whose image was bearded--a god of virile nature, but dressed as a
woman, and regarded as being both male and female. Further, Philochorus
is quoted to the effect that men sacrificed to her in women's dress and
women in men's dress. This last remark does not necessarily point to an
androgynous deity, for exchange of dress between men and women sometimes
occurs where there is no question of the cult of such a deity.[753] But
the Cyprian deity is said also to have been called [Greek:
Aphroditon] (Aphroditos? or Aphroditon?)[754]--apparently a male
Aphrodite.

+412+. Leaving aside a few other notices that add nothing to our
knowledge of the point under consideration, we should naturally
conclude, if we give any credit to the statements of Servius and
Macrobius, that there was a report in their time of a bisexual deity in
Cyprus. As regards Vergil's "deus," that may be merely a poetical
expression of the eminence and potency of the goddess. But the
assertions of her bisexual character are distinct, even if the "beard"
be discarded. This latter may have come from a misunderstanding of some
appearance on the face of the statue; or, as has been suggested, there
may have been a false beard attached to it permanently or
occasionally,[755] and from this may have sprung the belief in the
twofold nature of the deity. We are not told, however, that such a
nature was ascribed to Aphrodite, or that a beard was attached to her
statue; and, if this was done, it is difficult to suppose that a popular
belief in the bisexuality of a deity could have arisen from such a
procedure. Some better ground for the statements of Servius and
Macrobius there seems to have been, though we do not know their
authorities. In any case it may be concluded that the cult in question,
if it existed, was late, popular, and without marked influence on the
Semitic religious development. No figures or other traces of a bisexual
deity have been discovered in Cyprus or elsewhere (unless the
Carthaginian Tanit be an exception), and all that is otherwise known of
the ch