throughout the Mediterranean, exchanging Syrian goods for Egyptian, Cyprian, and Hellenic. Ashtart or Ishtar had temples at Sidon and Askelon, and Phœnician mariners seem to have carried her worship as far as Cyprus and even Sicily. Indeed it was probably through their agency that she was introduced into the Greek world, but there were Greek colonies on the shores of Asia Minor at an early date, and these may have transferred her cult to the people of their own race in the Greek motherland. Another goddess specially honoured at Carthage was Tanith, who was also called the 'Countenance of Ba'al.' Eshmun, the god of vital force and healing, seems to have been worshipped especially at Sidon but also at Carthage. Melkarth, the patron deity of Tyre, the Greeks equated with their Heracles; Reshef, the lightning god, was of Syrian origin, and was identified by the Greeks with Apollo. The Phœnicians were also prone to fuse their gods one with another, so that we have such combinations as Eshmun-Melkarth, Melkarth-Reshef, and so forth. Phœnician religion was also strongly influenced by Egyptian ideas, and Plutarch has put it on record that when Isis journeyed to Byblus she was called Astarte. Certain Phœnician settlers at Piræus, the port of Athens, worshipped the Assyrian god Nergal, and many of their proper names are compounded of the names of Babylon deities. The worship of Moloch was also popular in Phœnicia, where he was called Melk ('King'), and to him, as to the Moloch of the other Semitic peoples, infants were offered up in sacrifice. The Phœnicians likewise adopted the custom of burning the chief god of the city in effigy or in the person of a human representative at Tyre and Carthage. (See remarks on Hamman, pages 142-144; and on Sardanapalus, pages 31-34.) We know very little concerning Phœnician myth. We cannot credit what is written by Philo of Byblus concerning it, as he professed that he had used as his authority the writings of one Sanchuniathon, an ancient Phœnician sage, who, he says, derived his information from inscribed stones in Phœnician temples. All of Philo that remains (and thus all of Sanchuniathon) is preserved in the works of Eusebius. It would seem, however, to be unfair to regard Eusebius as the inventor of Sanchuniathon. As we have already remarked in the paragraphs dealing with the legend of Oannes or Ea, several of the myths he quotes as coming from the Phœnician sage are manifestly of Babylonian origin. Like all Semites the Phœnicians closely identified themselves with their gods, in whom, if inscriptions can be believed, they seemed to find a great deal of comfort. They were assiduous devotees of their several cults, and as prone to sacrifice as were their cousins of Babylonia. Probably, too, their voyages and mercantile ventures made them firm believers in the efficacy of divination, and it cannot be doubted that the trade of the seer in ancient Tyre or Sidon must have been a flourishing one indeed.