If we turn to the evidence of the ancient mythology and art, it is also clear that the number of female deities must be connected with the early predominance of women in Greece. We have to remember that “the gods” are shaped by human beings in their own image, and the status of women on earth is reflected in the status of a goddess. Five out of the eight divinities of immemorial Greek worship were female, Hera, Demeter, Persephone, Athene and Aphrodite. In addition there were numerous lesser goddesses. One must consider also that it was not uncommon for cities to be named after women; and the Greek stories seem to point to tribes with totem names. How can these things be explained, unless we accept a maternal stage? There are numerous other facts all indicating this same conclusion. We find relationships on the mother’s side regarded as much more close than those on the father’s side. In Athens and Sparta a man might marry his father’s sister, but not his mother’s sister. Lycaon, in pleading with Achilles, says in order to appease him, that he is not the uterine brother of Hector. It is also noteworthy to find that the Thebans, when pressed in war, seek assistance from the Æginetans as their nearest kin, _recollecting that Thebe and Æginia had been sisters_. A similar case is that of the Lycaones in Crete, who claimed affinity with Athens and with Sparta, which affinity was traced through the mother.[194] [194] McLennan, “Kinship in Ancient Greece”; Essay in _Studies in Ancient History_, pp. 195-246. There is much evidence I am compelled to pass over. It must, however, be noted that there seems clear proof of the maternal form of marriage having at one time been practised. Plutarch mentions that the relations between husband and wife in Sparta were at first secret.[195] The story told by Pausanias about Ulysses’ marriage certainly points to the custom of the bridegroom going to live with the wife’s family.[196] In this connection the action of Intaphernes is significant, who, when granted by Darius permission to claim the life of a single man, chose her brother, saying that both husband and children could be replaced.[197] Similarly the declaration of Antigone that neither for husband nor children would she have performed the toil she undertook for Polynices[198] clearly shows that the tie of the common womb was held as closer than the tie of marriage; and this points to the conditions of the communal clan. [195] Plutarch, _Apophthegms of the Lacedæmonians_, LXV. [196] Pausanias, III, 20 (10), (Frazer’s translation). [197] Herodotus, III, 119. [198] Sophocles, _Antigone_, line 905 _et seq._