Polybius has transmitted to us a treaty of peace concluded between Philip, son of Demetrius, king of Macedon, and the Carthaginians, in which the great respect and veneration of the latter for the deity, and their inherent persuasion that the gods engage in, and preside over, human affairs, and particularly over the solemn treaties made in their name and presence, are strongly displayed.(510) Mention is therein made of five or six different orders of deities; and this enumeration appears very extraordinary in a public instrument, such as a treaty of peace concluded between two nations. I will here present my reader with the very words of the historian, as it will give some idea of the Carthaginian theology. “This treaty was concluded in the presence of Jupiter, Juno, and Apollo; in the presence of the dæmon or genius (δαίμονος) of the Carthaginians, of Hercules and Iolaus; in the presence of Mars, Triton, and Neptune; in the presence of all the confederate gods of the Carthaginians; and of the sun, the moon, and the earth; in the presence of the rivers, meads, and waters; in the presence of all those gods who possess Carthage:” what should we now say to an instrument of this kind, in which the tutelar angels and saints of a kingdom should be introduced? The Carthaginians had two deities to whom they paid a more particular worship, and who deserve to have some mention made of them in this place. The first was the goddess Cœlestis, called likewise Urania, the same with the moon, who was invoked in great calamities, and particularly in droughts, in order to obtain rain: that very virgin Cœlestis, says Tertullian,(511) the promiser of rain, _Ista ipsa Virgo Cœlestis pluviarum pollicitatrix_. Tertullian, speaking of this goddess and of Æsculapius, makes the heathens of that age a challenge, which is bold indeed, but at the same time very glorious to the cause of Christianity; declaring, that any Christian who may first come, shall oblige these false gods to confess publicly, that they are but devils; and consenting that this Christian shall be immediately killed, if he does not extort such a confession from the mouth of these gods. _Nisi se dæmones confessi fuerint Christiano mentiri non audentes, ibidem illius Christiani procacissimi sanguinem fundite._ St. Austin likewise makes frequent mention of this deity. “What is now,” says he,(512) “become of Cœlestis, whose empire was once so great in Carthage?” This was doubtless the same deity whom Jeremiah calls the queen of heaven;(513) and who was held in so much reverence by the Jewish women, that they addressed their vows, burnt incense, poured out drink-offerings, and made cakes for her with their own hands, _ut faciant placentas reginæ cœli_; and from whom they boasted their having received all manner of blessings, whilst they regularly paid her this worship; whereas, since they had failed in it, they had been oppressed with misfortunes of every kind.