THE MAKING OF A GOD. The passage from ghost to god more plainly seen in the cult of heroes than in that of heroines. Instances from heroine-worship. Helen and Hebe. The hero as snake. Origin of the bearded snake. Heroes called by adjectival cultus-titles rather than personal names. The ‘nameless’ gods of the Pelasgians. The name ‘hero’ adjectival. Origin of supposed ‘euphemistic’ titles. The ‘Blameless’ Aigisthos. The ‘Blameless’ Salmoneus. Antagonism between the gods proper of the Olympian system and local heroes. Beneficence of the heroes. Asklepios and the heroes of healing. Asklepios originally a hero-snake. Evidence of votive reliefs. Amynos and Dexion. The ‘Hero-Feasts.’ Cult of Hippolytus. Zeus Philios. Hero-Feasts lead to Theoxenia. Type of the Hero-Feast taken over by Dionysos. Evidence from reliefs, pp. 323-363. CHAPTER VIII. DIONYSOS. Mystical character of the religion of Dionysos. Dionysos an immigrant Thracian. The legend of Lycurgus. Historical testimony. In Euripides Dionysos an oriental. Explanation of apparent discrepancy. The Satyrs. Analogy with the Centaurs. The Satyrs represent an indigenous people who became worshippers of Dionysos. Cheiron the good Centaur. The Maenads not merely mythological. The Thyiades of historical times. The Maenads, Thyiades, Bacchants, women possessed by Dionysos. They are the nurses of the god and worship him as Liknites. Dionysos son of Semele. Semele the Earth-Mother. Cult of thunder-smitten places. Dionysos son of Zeus. Zeus adopts Dionysos as god of the grape. Examination of the titles Bromios, Braites, Sabazios. All three are titles of a god of a cereal intoxicant. The cereal intoxicant preceded in the North the intoxicant made from the grape. Tragedy the song of the cereal drink. Dionysos emerges from obscurity as god of the grape. Dionysos the tree and vegetation god. Evidence of art. The ‘Principle of Moisture.’ Dionysos the Bull-god. Animal incarnations. The ‘return to nature.’ Dithyrambos and the Dithyramb. Dithyrambos the Mystery-Babe. Plutarch on the Dithyramb. Possible association with the Bee-Maidens, the Thriae. Moderation of the Greek in the use of wine. Sacramentalism of eating and drinking. The ecstasy of asceticism, pp. 364-454. CHAPTER IX. ORPHEUS.