A more essential point is the sharp contrast preserved in the Greek rites between the Olympian and the Chthonian ritual; a contrast that demanded a difference of terminology and dictated different sacral laws concerning time, manner, place of sacrifice, and choice of victim. So far, I have not been able to discover any hint of this important bifurcation of ritual in any Mesopotamian record. The only nether-world power who was worshipped at all was Nergal, whether under this or other names; and it does not appear that his worship differed in any essential respect from that of any other high god. In fact, the dualism between powers of the upper and powers of the lower world, which has been generally remarked, and sometimes exaggerated in Hellenic polytheism, only appears slightly in the Babylonian, and seems to have left no impress on the divine service at all. As regards the animals of sacrifice, the only striking divergence that Hellenic and Semitic custom presents is in respect of the swine. The sanctity or horror with {234} which this animal was regarded by most Semitic societies[234.1] is not reflected in any record of early Greek feeling. Being the Hellene’s common food, he offered it freely to the deity, though in local cults there might occasionally be a taboo on this as elsewhere on other victims, such as sheep or goat. But it is possible that some of the predecessors of the Hellene in Crete and Asia Minor, if not in Greece itself, shared the Semitic sentiment in regard to the pig; and the reverence paid to it in Crete, and especially at Praisos in later times,[234.2] may have been a legacy of Minoan religion; also the Carian worship of Hemithea in which swine were tabooed may have had ancient links with Crete.[234.3] But the facts of swine-sacrifice or swine-reverence, though they serve to distinguish the Hellenic from the ordinary Semitic community, do not bear directly on our present problem, the proofs of early Mesopotamian influence on the proto-Hellenic race. For the usual Semitic taboo has not yet been found in Mesopotamia. The pig is mentioned in a religious text as one of the animals that might be offered to the gods as a vicarious piacular sacrifice, nor is there any hint that the animal is being offered as an unclean animal.[234.4] Certainly, other animals are mentioned much more frequently as victims; and I am not aware of any other text that mentions swine-sacrifice. It was associated in some way with the god Ninib, one of whose appellatives means “swine”;[234.5] but no evidence is yet forthcoming that it was offered to him. {235}