ies in which an educated clergy meditated and expatiated upon the
nature of the divine beings and on the meaning of traditions inherited from
remote ancestors. As their own interests demanded, that clergy constantly
amended the sacred traditions and modified their spirit when the letter was
immutable, in order to make them agree with the new aspirations of a more
advanced period. They had their mysteries and their initiates to whom they
revealed a wisdom that was above the vulgar beliefs of the masses.[45]

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. T