The instinct of the Greek in his creation of divine forms shows always a bias towards the personal and the individual, an aversion to the amorphous and vague, and herein we may contrast him with the Persian and Egyptian. A certain minor phenomenon in these religions will illustrate and attest this. All of them admitted by the side of the high personal deities certain subordinate personages less sharply conceived, divine emanations, as we may sometimes call them, or personifications of moral or abstract ideas. Plutarch specially mentions the Persian worship of Truth, Goodwill, Law-abidingness, Wisdom, emanations of Ahura-Mazda, which in the light of the sacred books we may, perhaps, interpret as the Fravashis or Soul-powers of the High God; and in certain Egyptian myths and religious records we hear of a personification of Truth, whose statue is described by the same writer. But at least in the Persian system we may suspect that such divine beings had little concrete personality, but, rather, were conceived vaguely as daimoniac forces, special activities of divine force in the invisible world. Now the Greek of the period when we really know him seems to have been mentally unable to allow his consciousness of these things or these forces to remain just at that point. Once, no doubt, it was after this fashion that his ancestors dimly imagined Eros, or the half-personal Curse-power Ἀρά; but he himself could only cherish Eros under the finished and concrete form of a {11} beautiful personal god, and the curse was only vitalised for him when it took on the form of the personal Erinys. This topic is a fruitful one, and I hope to develop it on a later occasion.