The first superficial comparison of Mesopotamian and Aegean ceremonies exhibits a general similarity in the mechanism of religion; an established priesthood, temples, images, altars, prayers, sacrifice, religious music, holy days, consultation of the gods by methods of divination, a certain ceremonious tendance of the dead, these are common features of East and West. But if we were comparing Hellenic with Egyptian or Vedic, or even Mexican and Peruvian religion, we should be able to point to the same general agreement in externals, and many of these institutions are found broadcast over the modern world of savage society. It will be more important for the present question, if when we examine the Babylonian, Anatolian, and Hellenic ritual more minutely we discern salient differences, especially if these are found in certain organic centres of the religious life such as was the sacrifice. And we must first try to determine whether the Hellas of the pre-Homeric days already possessed all those religious institutions roughly enumerated above. We can deal to some extent with both these problems together. {223} The erection of temples is an important stage in the higher development of anthropomorphic religion. By the beginning of the second millennium B.C. this had become an immemorial tradition of Mesopotamia. But we are not sure at what period the other polytheistic Semites first evolved the architectural shrine, or how long they were content to use the natural cave as the house of a divinity, or a high place or “temenos” with altar or sacred pillar. The recent excavations at Gezer have revealed a glimpse into the religion of the prehistoric Semites of Canaan; and one shrine that seems nothing more than a row of sacred monoliths, but also another that has more the appearance of an elaborate building of a sacred character.[223.1] Of still greater antiquity was the shrine that Professor Petrie has discovered at Serabit in the Sinaitic peninsula, an original cave-temple complicated with the addition of porticoes and chambers, which he believes to have been devoted to a double cult, the Egyptian and Semitic.[223.2] At all events, we may conclude that before 1000 B.C. most of the more cultured Semitic communities in Asia Minor had come to house their divinities in more or less elaborated shrines.