+751+. _Semitic peoples._ Among the various Semitic peoples there is so marked a unity of thought that, as Robertson Smith has pointed out,[1300] we may speak of the Semitic religion, though there are noteworthy local differences. Generally we find among these communities, as elsewhere, a large number of local deities, scarcely distinguishable in their functions one from another.[1301] A noteworthy illustration of the long continuance of these local cults is given in the attempt of the last king of Babylon, Nabonidus, to centralize the worship by bringing the statues of the local deities to Babylon; the result was a general popular protest. Similarly an attempt was made by King Josiah in the seventh century B.C. to centralize all Israelite worship in Jerusalem, but the history of the succeeding generations shows that the attempt was not successful. The local gods represent the clannic and tribal organization, to which the Semites appear to have clung with peculiar fondness. +752+. Semitic religion shows an orderly advance through the medium of tribal and national feeling in conjunction with the regular moral and intellectual growth of the community. First one god and then another comes to the front as this or that city attains leadership, but these chief gods are substantially identical with one another in functions. The genealogical relations introduced by the priestly theologians throw no light on the original characters of the deities and are often ignored in the inscriptions. A natural division into gods of the sky and gods of the earth may be recognized, but in the high gods this distinction practically disappears.