Yet beside the rites of Canaan, the rites of the gods who had sent forth him whose name proclaimed him as the Grace of Baal, the darkest forms into which any kind of Italian or Hellenic worship strayed might well seem mild. In tracking the career of Hannibal, we are ever disappointed at the utter lack of means to call up a picture of the man himself apart from his public acts. He had human weaknesses, for he found a mistress at Salapia. He had his sallies of merriment, for he could raise a laugh at the grave Gisgo. But the course of his inner life is hidden from us. Still we can at least see that he was, in his own belief, charged with a mission from the gods of his own city. And it needs an effort to bear in mind that the gods of Hannibal were Baal and Moloch. The goddess to whom he would have reared a temple would have been, not a Diana, but an Ashtoreth. Yet, among the many, and mostly false, charges of cruelty brought against the great Phœnician by Roman writers, we do not hear, as we do in the case of some other Carthaginian commanders, of captives being made to pass through the fire to the gods of Carthage. Hannibal, the friend of Capua, would at Capua honour Diana of Tifata; but it was not Diana that had sent him. With what thanks did he honour his own gods, when Capua, second city of all Italy, welcomed the victor of Trebia, Trasimenus, and Cannæ? Is it too bold a flight to fancy the mount of Tifata the scene of the same form of Baal-worship as the mount of Carmel? But the gods of Italy lived on, undisturbed by the momentary presence of Semitic rivals. Diana was not the only power worshipped on Tifata; Jupiter also had his holy place. And it may be that the venerable church which now forms the chief attraction of the hill-side represents the holy place of Jupiter rather than the holy place of Diana. It is curious to see how a kind of appropriateness was often sought after in the nomenclature of Pagan temples when turned into Christian churches. Thus, at Athens, the Parthenôn remained the Parthenôn, while the temple of the warrior Thêseus or Hêraklês became the church of the warrior George. We should look for a _Santa Maria_ or a _Santa Lucia_ at the least, on the site of the sanctuary of Diana. Had we here a _San Pietro_, we should have very little doubt in setting down the prince of the Apostles as having supplanted the father of gods and men. But at _Sant' Angelo in Formis_ we feel somewhat less certain; St. Michael suggests the Norman, and the Norman has been there. It may well be that the name is no older than his day.