How, then, can one explain the fact that in spite of all, the Syrian gods imposed themselves upon the Occident and made even the Cæsars accept them? The reason is that the Semitic paganism can no more be judged by certain revolting practices, that perpetuated in the heart of civilization the barbarity and puerilities of an uncultivated society, than the religion of the Nile can be so judged. As in the case of Egypt we must distinguish between the sacerdotal religion and the infinitely varied popular religion that was embodied in local customs. Syria possessed a number of great sanctuaries 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_.