When the great deities had been combined with the circle of the Cabiri, the subordinate spirits followed in their course. By degrees a scheme of thrice seven was reached, a scheme of twenty-one or rather twenty-two deities, since an eighth was added to the seven Cabiri. These, beginning with El, were arranged according to the twenty-two letters of the Phenician alphabet, and stood in a certain relation to them. From this number of deities, their various names, and the order of succession, various schemes of the origin of the gods were developed, and with the help of these genealogies certain systems of theogony and cosmogony were formed, of which the dislocated and confused fragments were found in Philo; and the chief of them I have given above. The wind Kolpia (p. 353) modern research would explain by Kol-pyah, _i.e._ "breath of the month;" Baau, the wife of this wind, by Bohu, _i.e._ Chaos, the Tohu-wa-Bohu of the Hebrews. The more abstract the potentialities with which these systems begin, the later we may assume their origin to be. Like the Arabs, the Syrians originally worshipped their gods upon the mountains and in stones; then they erected pillars of wood and stone to them, and images, figures of bulls, or shapes combined from the forms of men and fish. They also erected statues male and female, or androgynous. At the great festivals the sacred tents and chests in which ancient symbols and tokens of the deities were preserved, or the images of the gods, were carried round in solemn procession.[562] Of the festival in the temple of Atargatis, at Hierapolis, we have already spoken (p. 360); of the fire-festival which the Tyrians held in the spring, Lucian tells us: "They trim great trees, set them up in the court of the temple, and bring goats, sheep, birds, and other victims. These they fasten to the trees, and in addition, clothes and gold and silver jewellery. After these preliminaries they carry the images of the gods round the trees; the pyre is then kindled, and all consumed."[563]