In Semitic ritual the emblem was certainly not commonly in public use, even if it occurred at all; the evidence for it, at present forthcoming, is at least very doubtful; two of the pillars found at Gezer have been supposed to possess phallic attributes;[229.2] but Robertson Smith has well protested against the foolish tendency to interpret sacred pillars generally as phalloi,[229.3] and even regards Lucian’s assertion of the phallic significance of the two sacred pillars, each three hundred feet in height, that flanked the propylaea of the temple at Hierapolis,[229.4] as a mistake suggested to him by the later Hellenic misinterpretation. Other statements of Lucian in that treatise may cause us to believe that a phallic character attached to some part of the ritual of the Syrian goddess; but, if it did, we could not safely regard it as originally Semitic, since so many ethnic strains are mingled in that complex religion. It is doubtful whether we can recognise the emblem anywhere in the religious monuments of the Hittites, though Perrot would give this interpretation to one of the cult-objects carved on the relief of Boghaz-Keui.[229.5] Finally, its vogue in Babylonia seems to have been confined to private superstition; from the second millennium onwards it was employed as an amulet, {230} and one of the royal chronicles, about 1110 B.C., is inscribed on a tablet that represents a phallos; but we cannot argue from this or any other evidence yet adduced, so far as I am aware, that the emblem was used in public ritual. So far as we can discern at present, then, the Babylonian and Hellenic phenomena are divergent in respect of pillar-cult and phallic ritual.[230.1]