Frequently we can draw diametrically opposite conclusions from the same principle. In that manner the old idea of _tabu_, that seems to have transformed the temples of Astarte into houses of debauchery, also became the source of a severe code of morals. The Semitic tribes were haunted with the fear of the tabu. A multitude of things were either impure or sacred because, in the original confusion, those two notions {121} had not been clearly differentiated. Man's ability to use the products of nature to satisfy his needs, was thus limited by a number of prohibitions, restrictions and conditions. He who touched a forbidden object was soiled and corrupted, his fellows did not associate with him and he could no longer participate in the sacrifices. In order to wipe out the blemish, he had recourse to ablutions and other ceremonies known to the priests. Purity, that had originally been considered simply physical, soon became ritualistic and finally spiritual. Life was surrounded by a network of circumstances subject to certain conditions, every violation of which meant a fall and demanded penance. The anxiety to remain constantly in a state of holiness or regain that state when it had been lost, filled one's entire existence. It was not peculiar to the Semitic tribes, but they ascribed a prime importance to it.[46] And the gods, who necessarily possessed this quality in an eminent degree, were holy beings ([Greek: hagioi])[47] _par excellence_. In this way principles of conduct and dogmas of faith have frequently been derived from instinctive and absurd old beliefs. All theological doctrines that were accepted in Syria modified the prevailing ancient conception of the Baals. But in our present state of knowledge it is very difficult indeed to determine the shares that the various influences contributed, from the conquests of Alexander to the Roman domination, to make the Syrian paganism what it became under the Caesars. The civilization of the Seleucid empire is little known, and we cannot determine what caused the alliance of Greek thought with the Semitic traditions.[48] The religions of the neighboring nations {122} also had an undeniable influence. Phoenicia and Lebanon remained moral tributaries of Egypt long after they had liberated themselves from the suzerainty of the Pharaohs. The theogony of Philo of Byblos took gods and myths from that country, and at Heliopolis Hadad was honored "according to Egyptian rather than Syrian rite."[49] The rigorous monotheism of the Jews, who were dispersed over the entire country, must also have acted as an active ferment of transformation.[50] But it was Babylon that retained the intellectual supremacy, even after its political ruin. The powerful sacerdotal caste ruling it did not fall with the independence of the country, and it survived the conquests of Alexander as it had previously lived through the Persian domination. The researches of