+695+. _Gods of abstractions._ Gods of abstractions, found in certain theistic systems, are to be distinguished on the one hand from deities that are simply personalizations of physical objects (such as Vesta and Agni) and on the other hand from poetical personifications, such as that of Wisdom in the Jewish books of Proverbs, Ecclesiasticus, and the Wisdom of Solomon, and from concrete figures like the Logos of Philo and the Fourth Gospel. Though these abstract forms appear to be relatively late (posterior to the formation of the greater gods), the meagerness of our data makes it difficult to describe their genesis and the conceptions of their character by the peoples among whom they arise. Some facts known to us, however, may help us to understand in part the process by which they came into existence. +696+. We have already considered the tendency in human communities to particularize the divine objects of worship and to personalize external objects; everywhere, it would appear, there is a disposition to assign a particular divine control to every fact that is specially connected with human interests. We have to note, further, the tendency to concretize, as, for example, in many cases in which evil, physical or moral, is regarded as a concrete thing that may be removed bodily from the community.[1187] This sort of conception we may suppose to be connected with early psychological theory, according to which anything that affects man is credited with manlike form and power. The facility with which the abstract and the concrete may be identified is illustrated by such modern terms as deity, majesty, highness, state, government, direction, counsel; in these expressions the abstract quality or act is incarnated in certain persons, and so we may imagine that at a certain stage of society any quality or act might be isolated and regarded as a personal thing. A series of victories, for example, might suggest the conception of 'victory' as a thing present in these events, and the tendency to personalize would then create the divine figure Victory. Historically a personalization may have arisen, in some cases, through the isolation of an epithet of a deity (so, for example, Fides may have come from Dius Fidius),[1188] but in such cases the psychological basis of the personalization is the same as that just stated. From these, as is remarked above, must be distinguished poetical and philosophical abstractions. +697+. Whatever be the explanation of the process, we find in fact a large number of cases in which such abstractions appear as deities and receive worship.