was probably a blend of Hellenic and Oriental cult-ideas, appears to have been dominant from an immemorial antiquity; and Sir Arthur Evans has discovered the same mysterious feminine power pre-eminent in the Minoan religion. We may even affirm that she has ruled a great part of the Mediterranean down to the present day. The various questions suggested by this predominance of goddess-worship are fascinating and subtle. The sociological one--how far it is to be connected with a system of counting descent through the female, with a matrilinear society--I have partly discussed elsewhere.[17.1] I may later be able to enter on the question that is of more interest for the psychology of religion--the effect of such worships on the religious sentiment. Here I can merely point to the phenomenon as a natural and logical product of the principle of anthropomorphism, but would call attention to the fact that in the East it sometimes developed into a form that, from the anthropomorphic point of view, must be called morbid and subversive of this principle; for the rivalry of divine sex was here and there solved by the fusion of the two natures in the divinity, and we find a bisexual type--a male Astarte, a bearded Ishtar.[17.2] The healthy-minded anthropomorphism of the Hellene rejects this Oriental extravagance. {18} If we now could consider in detail the various moral conceptions attached to the high State divinities of Greece and the East, we should be struck with a general similarity in the point of view of the various culture-stocks. The higher deities, on the whole, are ethical beings who favour the righteous and punish transgressors; and the worship of Greece falls here into line with the Hebraic conceptions of a god of righteousness. But in one important particular Hellenic thought markedly differs from Oriental, especially the Persian. In the people’s religion throughout Hellas the deities are, on the whole, worshipped as beneficent, as doing good to their worshippers, so long as these do not offend or sin against them. The apparent exceptions are no real exceptions. Ares may have been regarded as an evil god by the poet or the philosopher, but we cannot discover that this was ever the view of the people who cared to establish his cult. The Erinyes are vindictive; nevertheless, they are moral, and the struggle between them and Apollo in the Aeschylean drama is only the contest between a more barbaric and a more civilised morality. In the list of Greek divine titles and appellatives, only one or two at most can be given a significance of evil.