It is strange to think that after the fall of Carthage the goddess Tanit became identified with Dido by the new Roman colonists of the city. Virgil had celebrated her misfortunes, and a public Dido cult grew up, the colonists even claiming to have discovered the very house from which she had watched the departure of Æneas. It is not unlikely that through the agency of the Phœnicians some fragments of the Babylonian religion may have penetrated even to our own shores. We know that they traded for tin with the ancient inhabitants of Cornwall and the Scilly Isles, and some writers believe they have philology on their side when they try to show that several Cornish names are of Phœnician origin. For example, the name Marazion appears to mean in Semitic 'Hill by the Sea,' and Polgarth, say some, owes its second syllable to the Phœnician word for 'city.' But it will not do to be dogmatic regarding these names, which may after all be explicable from Cornish or other sources. We see then that the Semitic religion travelled over a considerably wide area, that beginning in all probability in Arabia it spread itself through Mesopotamia northward as far as Lake Van, and southward through the Sinaitic peninsula into Egypt and the north of Africa. It is strange to observe that the later Semitic religion of Mohammed followed almost precisely the same course, and that its early progress westward halted almost on the very site of ancient Carthage; that when it overflowed into Spain its disciples were acting precisely as Carthaginian Hannibal had done long before, and that it was beaten back by European effort in almost exactly the same way. Robertson Smith in his valuable work, _The Religion of the Semites_, mentions that in his view Semitic religion does not differ so fundamentally from the other types of world religion as many writers on the subject appear to think. But the longer one considers it the greater do the barriers between Semitic and other religions appear and the more clearly marked their lines of demarcation. The prolonged isolation to which the Semitic peoples seem to have been subjected appears to have greatly affected their manner of religious thought. They are in truth a 'peculiar people,' practical yet mystical, strongly of the world yet finding their chief solace in those things which are not of the world. The materials for a complete inquiry into the history of Semitic religion are lacking, and we must perforce fill up the gaps which are many by comparative methods. But in this we are greatly assisted by the numerous manifestations of Semitic faith which, including as it does Babylonian, Assyrian, Canaanitish, Phœnician, Arabian, and Mohammedan cults, provides us with rich comparative material. The Religion of Zoroaster