North Africa carries two religious histories of the first importance and the evidence for them is of completely different kinds.
Carthaginian religion is known mainly from hostile outsiders and from excavation. The Greek and Roman authors who describe it were writing about a defeated rival, and the practice they emphasise most, the sacrifice of infants at a precinct now called a tophet, is exactly the sort of charge such authors make. Excavation at Carthage and at other Punic sites has recovered large numbers of urns holding the cremated remains of infants and young animals, with dedicatory stelae above them. What that demonstrates is genuinely disputed among specialists: some read it as confirmation of the classical accounts, others as a cemetery for children who died young in a society with high infant mortality. The atlas records the dispute rather than picking a side.
The second history is textual and abundant. Latin Christianity found its voice here. Tertullian, Cyprian and Augustine all wrote from North African sees, and the doctrinal controversies that shaped the western church, over the lapsed, over the validity of sacraments administered by the unworthy, and over grace, were argued out in this region first.
Between and beneath both sits Berber religious practice, attested in inscriptions, in Roman-period dedications to local gods and in later ethnography, and much less well recorded than either.