This community of language greatly promoted the introduction of Canaanitish religion among the Hebrews. Although the above-mentioned names impressed the Hebrews differently, being not yet limited to a specially religious signification, yet the knowledge of their meaning as words, which was native to the Hebrews, promoted the acquisition of the ritual attached to them by the Canaanites. Thus it came to pass that besides Êl, Elôhîm, ʿElyôn, Shadday, even Baʿal received worship from the Hebrews in Canaan, of which the Biblical documents often speak (and he is not likely to have been the only divine person borrowed from the Phenicians), and that those names which had previously begun to assume a religious sense were, by intellectual as well as practical intercourse with the Canaanites, filled with the force they had to the Canaanites. It is therefore the exact opposite of the real state of things to call the Elôhîm-idea specially Hebrew, and make Jahveism Canaanitish, as some Dutch theologians do. It is equally impossible to suppose the names themselves to have been unknown till then to the Hebrews, as J.G. Müller infers in connexion with his ethnological hypothesis.[631] The names, as component parts of the language, are the property of Canaanites and Hebrews alike; only their theological employment and the worship founded upon them are to be regarded as Canaanitish. But it is especially this employment of the names which has to be considered in relation to the History of Civilisation.