Those functional ‘daimones’ mentioned above tend to leave the amorphous twilight of religious perception, in which the Roman ‘Indigitamenta’ remained, and to be attracted into the stronger life of personal theism. ‘Kourotrophos,’ once perhaps only a vague functional power that nurtured children, becomes identified with Artemis or Ge;[62.1] ‘Χλόη,’ ‘Divine verdure,’ when the cult was introduced from the Marathonian Tetrapolis to the Akropolis of Athens--if this indeed is a true account of its career, could only maintain herself as Demeter Χλόη.[62.2] Again the name Ἥρως comes to be applied to even the most shadowy of these functional powers, to Μυίαγρος, the Fly-chaser, the most limited and momentary of them all, to Eunostos, the daimon of good harvest, about whom a very human tale is told, and to call them ‘Heroes’ implies that they were imagined as semi-divine men who once lived on the earth. Even the most immaterial forces, some of those which mark mental phases or social conditions, such as Ἐρως Love, Φιλία Friendship, Εἰρήνη Peace, became often for the religious imagination personal individuals with human relationships;[62.3] thus Eirene {63} emerges almost as a real goddess with the traits of Demeter, Φιλία on a relief in the Jacobsen Collection is individualised as the mother of Zeus Philios, in defiance of the traditional theogony.[63.1] Others such as ‘Αἰδώς’ ‘Compassion’ remained in the borderland between animating forces and personal deities. But we observe in many cases that the name itself was an obstacle to the emergence of a convincingly personal God or Goddess; and where this is the case the personality never could play a leading part in the advanced religion. Thus Ἑστία bore a name that denoted nothing more than ‘the Hearth,’ considered as animate and holy; Greek anthropomorphism did its utmost for her, but never or rarely succeeded in establishing her as a fully formed personal goddess. The same phenomenon is observable in regard to Ge, Helios and Selene; it was easy to regard them as animate substances or powers and as such to worship them; such worship they received throughout all periods of Greek religion, but no direction of the moral, social and spiritual progress of the race, for their names connoted so obviously substances unlike and alien to man that they could not with conviction be imagined as glorified men or women.[63.2] It was otherwise with such names as Apollo, Hera, Athena, which could become as real and individual as Miltiades or Themistokles; and it is these humanised personalities that alone dominate the higher religion of Greece. The spiritual career of Demeter only began when men forgot the original meaning of her name and half forgot that she was {64} only Mother Earth. The ‘Anemoi’ being mere ‘Winds,’ were scarcely fitted for civic life; but Boreas, having a personal name, could become a citizen and was actually worshipped as Πολίτης ‘the Citizen’ at Thourioi.[64.1] A