So far we have dealt with the _Making of a goddess_; we have seen one woman-form take various shapes as Mother and Maiden, as duality and trinity; we have seen these shapes crystallize into Olympian divinities as Athene, as Aphrodite, as Hera, and as it were resume themselves again into the great monotheistic figure of Venus Genetrix. We have noted evidence, very scattered and fragmentary, of earlier animal forms of the goddess as bird and snake. But it has been obvious enough that the weak point in the argument is just this transitional phase. The goddesses, when they first come into our ken, _are_ goddesses, fully human and lovely in form, figures whose lineaments have been fixed and beautified by art, and of mythological rather than of ritual content. In a word links are wanting in the transition from ghost or snake or bogey to goddess. Two reasons may be suggested. The full development of the women divinities seems to have been earlier accomplished, the sublimation earlier complete, and hence the early phases of that development are more effaced; and next these goddess figures became more completely material for poetic treatment. In the _Making of a god_ we catch in some figures the process at an earlier stage, and many missing links in the passage from ghost and snake to Olympian will thereby become manifest. CHAPTER VII. THE MAKING OF A GOD. ‘ἰὼ θεοὶ νεώτεροι, παλαιοὺς νόμους καθιππάσασθε.’ Frequently, in his wanderings through Greece, Pausanias came upon the sanctuaries of local heroines, and these sanctuaries are almost uniformly tombs at which went on the cultus of the dead. At Olympia[831] inside the Altis he noted the _Hippodameion_ or sanctuary of Hippodameia, a large enclosure surrounded by a wall. Into this enclosure once a year women were permitted to enter to sacrifice to Hippodameia and do other rites in her honour. The tomb of Auge[832] was still to be seen at Pergamos, a mound of earth enclosed by a stone basement and on the top the figure of a naked woman. At Leuctra[833] in Laconia there was an actual _temple_ (ναός) of Cassandra with an image; the people of the place called her Alexandra, ‘Helper of Men.’ At Sparta[834] Helen had a sanctuary, and in Rhodes she was worshipped as She of the Tree, ‘Dendritis,’ and to her as Dendritis, if we may trust Theocritus[835], maidens brought offerings. At her wedding they sing: