Of the many survivals of matriarchal notions in Greek mythology one salient instance may be noted. St Augustine[685], telling the story of the rivalry between Athene and Poseidon, says that the contest was decided by the vote of the citizens, both men and women, for it was the custom then for women to take part in public affairs. The men voted for Poseidon, the women for Athene; the women exceeded the men by one and Athene prevailed. To appease the wrath of Poseidon the men inflicted on the women a triple punishment, ‘they were to lose their vote, _their children were no longer to be called by their mother’s name_ and they themselves were no longer to be called after their goddess, Athenians.’ The myth is aetiological, and it mirrors surely some shift in the social organization of Athens. The citizens were summoned by Cecrops, and it is noticeable that with his name universal tradition associates the introduction of the patriarchal form of marriage. Athenaeus[686] quoting from Clearchos, the pupil of Aristotle, says, ‘At Athens Cecrops was the first to join one woman to one man: before connections had taken place at random and marriages were in common—hence, as some think, Cecrops was called “Twy-formed” (διφυής), since before his day people did not know who their fathers were, on account of the number (of possible parents).’ A society that had passed to patriarchy naturally misjudged the marriage-laws of matriarchy and regarded it as a mere state of promiscuity. Cecrops, tradition[687] said, was the first to call Zeus the Highest, and with the worship of Zeus the Father it is possible that he introduced the social conditions of patriarchy. Apollo, the son of Zeus, was worshipped at Athens as _Patrôos_. The primitive Greek was of course not conscious that he mirrored his own human relations in the figures of his gods, but, in the reflective days of Pythagoras, the analogy between human and divine was not left unnoted. The evidence he adduces as to the piety of women is perhaps the most illuminating comment on primitive theology ever made by ancient or modern. ‘Women,’ he[688] says, ‘give to each successive stage of their life the same name as a god, they call the unmarried woman _Maiden_ (Κόρη), the woman given in marriage to a man _Bride_ (Νύμφη), her who has borne children _Mother_ (Μήτηρ), and her who has borne children’s children _Grandmother_ (Μαῖα).’ Invert the statement and we have the whole matriarchal theology in a nutshell. The matriarchal goddesses reflect the life of women, not women the life of the goddesses.