Now it is important to note that these ritual records nowhere suggest that whole species of animals were worshipped, but that only certain individuals of that species, haunting certain places to which a sense of religious mystery attached, such as a cave or a lonely grove, or else found in or near some holy shrine, were thus marked out as divine. Also, we observe that in all the examples just quoted, the cult of the animal is linked to the cult of some personal god or goddess or hero: the snake, for instance, is the natural incarnation of the underworld divinity or hero. The only exception to this latter rule that may be reasonably urged is the prehistoric worship of Python at Delphi, which, as Dr. Frazer has pointed out, is curiously like the ritual and cult of a fetich-snake in Dahomey.[79.1] Yet, for all we know, Python, who in the earliest version of the story is of female sex, may at a very early time have been regarded not as a mere snake, but as an incarnation of the earth-goddess Gaia, who ruled at Delphi before Apollo came. The question whether the ancestors of the Hellenes or the pre-Hellenic peoples with whom they mixed were ever on the lowest plane of theriolatry does not concern us here. What is important is, that the records, both Mycenaean and Hellenic, justify us in believing that the dominant religion in Greece of the second millennium B.C. was the worship of personal divinities humanly conceived who could occasionally incarnate themselves in animal form, and that where animal worship survived it was always linked in this way to the cults of personal polytheism. From the Homeric period onward, the higher Hellenic spirit shows itself averse to the theriomorphic fashion of religion; yet this never disappeared wholly from {80} the lower circles. Arcadia, the most backward and conservative of the Greek communities, never accepted the rigid anthropomorphic canon. This is shown by the record of the Phigaleian Demeter with the horse’s head; the mysterious goddess Eurynome of Phigaleia, half-woman, half-fish; the Arcadian Pan, the daimon of the herds, imagined as with goat legs and sometimes with goat’s head; and, finally, by the Arcadian idols of the Roman period found at Lykosoura in 1898, representing the female form with the head of a cow.[80.1]