I have thus endeavoured briefly to suggest the ultimate derivation of all sacred stones from sepulchral monuments, and to point out the very large part which they bear in the essential of religion--that is to say, worship--everywhere. There is, however, one particular application to which I wish to call special attention, because of its peculiar interest as regards the origin of the monotheistic god of Judaism and Christianity. Hitherto in this chapter, I have intentionally made but very few allusions to the faith and the sacred stones of the Hebrews, because I wished first to give a general view of the whole ramifications and modifications of stone-worship before coming down to the particular instance in which we modern Europeans are most deeply interested. I will now, however, give a brief summary of what seems to me most suggestive and important in the early Semitic stone-cult. These results are no doubt already familiar in outline to most cultivated readers, but it is possible they may appear in a somewhat new light when regarded in connexion with the general history of stone-worship as here elucidated. That the Semites, as well as other early nations, were stone-worshippers we know from a great number of positive instances. The stone pillars of Baal and the wooden Ashera cones were the chief objects of adoration in the Phoenician religion. The Stone of Bethel was apparently a menhir: {117}the cairn of Mizpeh was doubtless a sepulchral monument. The Israelites under Joshua, we are told, built a Gilgal of twelve standing stones; and other instances in the early traditions of the Hebrews will be noticed in their proper place later on. Similarly, among the Arabs of the time of Mohammed, two of the chief deities were Manah and Lât, the one a rock, the other a sacred stone or stone idol: and the Kaaba itself, the great black stone of local worship, even the Prophet was compelled to recognise and Islamise by adopting it bodily into his monotheistic religion.