Hebe, another local heroine, has at Phlius[839] a sacred grove and a sanctuary, ‘most holy from ancient days.’ The goddess of the sanctuary was called by the earliest authorities of the place Ganymeda, but later Hebe. Her sanctuary was an asylum, and this was held to be her greatest honour that ‘slaves who took refuge there were safe and prisoners released hung their fetters on the trees in her grove.’ That a sanctuary should be an asylum is a frequent note of antiquity. When the immigrant conqueror reduces the whole land to subjection, he, probably from superstitious awe, leaves to the conquered their local sanctuary, the one place safe from his tyranny. Hebe-Ganymeda, female correlative of Ganymedes, is promoted to Olympus, but significantly she is admitted only as cupbearer and wife of Herakles. Olympus here as always mirrors human relations. Hera by marriage with Zeus is admitted to full patriarchal citizenship, her shadowy double Hebe is but her Maid of Honour. As a rule then the local heroine remains merely the object of a local cult. Where she passed upward to the rank of a real divinity, the steps of transition are almost wholly lost. We feel inwardly sure that Hera and Aphrodite were once of mere local import, like Auge or Iphigeneia, but we lack definite evidence. In the case of Athene the local origin, it has been shown (p. 301), is fairly clear. The reason why the local heroine failed to emerge to complete godhead is sometimes startlingly clear. Her development was checked midway by the intrusion of a full-blown goddess of the Olympian stock. Near to Cruni in Arcadia Pausanias[840] saw the grave of Callisto. It was a high mound on which grew trees, some of them fruit-bearing, some barren. ‘On the top of the mound,’ Pausanias adds, ‘is a sanctuary of Artemis with the title Calliste.’ Nothing could be clearer. Over the tomb of the old Bear-Maiden, Callisto, daughter of Lycaon, Artemis the Northerner, the Olympian, has superposed her cult, and to facilitate the shift she calls herself _Calliste_, the Fairest. Possibly here, as at Athens under the title of Brauronia, she kept up the ancient bear-service[841]. The passage from ghost to goddess is for the most part lost in the mists of time, but of the analogous process from ghost to god the steps are still in historical times clearly traceable. The reason is clear. The intrusion of the patriarchal system, the practice of tracing descent from the father instead of the mother, tended to check, if it was powerless wholly to stop, the worship of eponymous heroines. Conservatism compelled the worship of old established heroines, but no fresh canonizations took place. The ideal woman of Pericles was assuredly not the stuff of which goddesses were made. If we would note the actual process of the manufacture of divinity, it is to _hero_-worship we must turn[842]. THE HERO AS SNAKE.