In fact, it is only in the latest periods that we find in Hellas an individual personal religion approaching the Babylonian in intensity. The older cult was communal and tribal rather than personal; even the household gods, such as Zeus Κτήσιος and Ἑρκεῖος, the gods of the closet and storehouse, the hearth-goddess, were shared by the householder in common with the nearest circle of kindred. These cults were partly utilitarian, and the moral emotion that they quickened was the emotion of kinship: they do not appear to have inspired a high personal and emotional faith and trust. Nor usually had the average Hellene of the {195} earlier period the conception of a personal tutelary divinity who brought him to life, and watched over his course, preserving, rebuking, and interceding for him. The Babylonian fancy of the great king sitting in infancy on the lap of the goddess and drinking milk from her breasts would not commend itself to the religious sense in Greece. In Mesopotamia and in the other Semitic communities the fashion of naming a child after the high god or goddess was very common--commoner I am inclined to think than in Hellas, though in the latter country such names as Demetrios, Apollodoros, Zenon, Diogenes, point to the same religious impulse; but they appear to have arisen only in the later period. The Hellenic language did not admit, and Hellenic thought would not have approved of, those mystic divine names, which express as in a sacred text some quality or action of the divinity, such as we find in the Bible (“the Lord will provide”), and in pre-Islamitic inscriptions of Arabia, Ili-kariba, “My God hath blessed”; Ili-azza, “My God is mighty”; Ili-padaja, “My God hath redeemed.”[195.1] Such names served as spells for the protection of the child, and are speaking illustrations of the close personal dependence of the individual upon the god.