CHAPTER XI--RELIGION.
Strength of the religious sentiment among the Phoenicians-- Proofs--First stage of the religion, monotheistic--Second stage, a polytheism within narrow limits--Worship of Baal-- of Ashtoreth--of El or Kronos--of Melkarth--of Dagon--of Hadad--of Adonis--of Sydyk--of Esmun--of the Cabeiri--of Onca--of Tanith--of Beltis--Third stage marked by introduction of foreign deities--Character of the Phoenician worship--Altars and sacrifice--Hymns of praise, temples, and votive offerings--Wide prevalence of human sacrifice and of licentious orgies--Institution of the Galli--Extreme corruption of the later religion--Views held on the subject of a future life--Piety of the great mass of the people earnest, though mistaken.
There can be no doubt that the Phoenicians were a people in whose minds religion and religious ideas occupied a very prominent place.
Religiousness has been said to be one of the leading characteristics of the Semitic race;[0111] and it is certainly remarkable that with that race originated the three principal religions, two of which are the only progressive religions, of the modern world.

Judaism, Christianity, and Mohammedanism all arose in Western Asia within a restricted area, and from nations whose Semitic origin is unmistakable.

The subject of ethnic affinities and differences, of the transmission of qualities and characteristics, is exceedingly obscure; but, if the theory of heredity be allowed any weight at all, there should be no difficulty in accepting the view that particular races of mankind have special leanings and aptitudes.
Still, the religiousness of the Phoenicians does not rest on any _a priori_ arguments, or considerations of what is likely to have been.
Here was a nation among whom, in every city, the temple was the centre of attraction, and where the piety of the citizens adorned every temple with abundant and costly offerings.

The monarchs who were at the head of the various states showed the greatest zeal in continually maintaining the honour of the gods, repaired and beautified the sacred buildings, and occasionally added to their kingly dignity the highly esteemed office of High Priest.[0112] The coinage of the country bore religious emblems,[0113] and proclaimed the fact that the cities regarded themselves as under the protection of this or that deity.

Both the kings and their subjects bore commonly religious names--names which designated them as the worshippers or placed them under the tutelage of some god or goddess.