These influences were immediately perceptible in the form given to Religion and to social and political institutions. The Hebrews did not possess sufficient resistant force of mind to work the solar elements of _their own_ myth into a religion suitable to an agricultural people, and had no strength to repel the Canaanitish Solar religion, which must have been already long growing into completeness from an old Canaanitish Solar myth; they could not accept the challenge, but yielded. With general notions of religion they also adopted its forms and institutes—the Temples, which bear the same relation to the Sukkôth used for Divine worship as the fixed house of the townsman to the hut of the nomad; the High places;[619] the sacred Trees and Woods; the Human Sacrifices; the Priesthood, whose relation to the Sons of Levi among the nomads again resembles that of a powerful dynasty to the family of a Bedawî Sheikh; the Ritual of Sacrifice, and much besides. With the religion and religious institutions of the Canaanites, their religious terminology was also naturalised among the Hebrews. The Phenician title of the Priest, Kôhên—Κοίης (Hellenised from Κοίην) ἱερεὺς Καβείρων ὁ καθαίρων φονέα· ὁι δὲ κοής (Hesychius)—became among the Hebrews also the official name of the public sacrificers; and the fact that a derivative verb was formed from it proves it to have become completely naturalised in ordinary speech.[620] The extant monuments of the sacrificial ritual of the Phenicians, viz., the so-called Sacrificial Tablet of Marseilles, discovered in 1845, and the Carthaginian Sacrificial documents published more recently by Davis,[621] place before our eyes much the same as we have in part of the Book of Leviticus; and it is to be assumed that, although, after the profound investigations of Graf[622] and Zunz,[623] the Post-Captivity origin of that book is impressed with increasing urgency on our conviction, still the Sacrificial laws contained in it are only a codification of older regulations which arose and were in force in sacerdotal circles at the time of the Hebrew dominion in Canaan, but were not, and ought not to be, known to the people, as they referred only to priestly functions. It would be inconceivable that a regular sacrificial worship could exist without such arrangements and fixed ritual. Among the Carthaginians the contents of these sacrificial tables, with the ordinances and apportionments to be found on them, had _canonical_ validity, and were not occasional or arbitrary orders. That this is so, is to be inferred from the fact that the sacrificial tariff discovered by Davis in the ruins of Carthage exhibits only an abridged edition of the Marseilles Tablet, which also was derived from Carthage.[624]