The deity conceived on the whole as beneficent and righteous, but the divine destructive power more emphasised in Babylonia--Every Babylonian deity moralised, not every Hellenic--In both societies perjury a sin, untruthfulness only in Babylonian religious theory--International morality--The ethics of the family very vital in both societies, but more complex in Babylonia--Ritualistic tabus a heavier burden on the Babylonian conscience--Morality more daimonistic than in Greece--In the Babylonian confessional stress laid on unknown involuntary sin, hence tendency to pessimism--In Greece less timidity of conscience, less prominence of magic--Mercifulness a prominent divine attribute in both religions--More pantheistic thought and a clearer sense of the divinity of all life in Babylonian theology, as in the Tammuz-myth CHAPTER IX. Purity a Divine Attribute. Ritual purity generally demanded--Babylonian mythology far purer than the Greek--Character of Ishtar--Virginity a divine attribute--Mystic conception of a virgin-mother, the evidence examined in East and West {x} CHAPTER X. Concept of Divine Power and Ancient Cosmogonies. Neither in Babylon nor Greece any clear and consistently maintained dogma of divine omnipotence--Yet the divinities collectively the strongest power in the universe--No developed theory of dualism--The divine power combined with magic in Babylonia, but not in Greece--No early Hellenic consciousness of the Word as a creative force--The magic power of the divine name felt by the Hellenes, but not realised as a creative force--Babylonian cosmogonies not traceable in the earliest Greek mythology, nor in Hesiod, but the myth of Typhoeus probably from Babylonian sources--Babylonian myths concerning creation of man not known in early Greece--Organisation of the polytheism into divine groups--Evidence of Trinitarian idea and of monotheistic tendency--No proof here of Greek indebtedness to Mesopotamia CHAPTER XI. The Religious Temperament of the Eastern and Western Peoples. The relation of the individual to the deity more intimate in Mesopotamia than in Greece--The religious temper more ecstatic, more prone to self-abasement, sentimentality, rapture--Humility and the fear of God ethical virtues in Babylonia--The child named after the god in both societies--In some Semitic communities the deity takes a title from the worshipper--Fanaticism in Mesopotamian religion, entire absence of it in the Hellenic CHAPTER XII. Eschatologic Ideas of East and West.