Chapter VI: The Making of a Goddess

Anthropomorphism. Gradual elimination of animal forms. The
gods begin to mirror human relations and at first those of
‘matriarchal’ type. The Mother and the Maid, two forms of
one woman-goddess. The Great Mother as Πότνια θηρῶν, as
Kourotrophos. Influence of agriculture. Relation of women
to primitive agriculture. Demeter and Kore as Mother and
Maid rather than Mother and Daughter. Gradual predominance
of the Maid over the Mother. The Anodos of the Maiden.
Influence of mimetic agricultural rites. The evidence of
vase-paintings. Pandora Mother and Maid. The Hesiodic story.
The Maiden-Trinities. Origin of Trinities from the duality
of Mother and Maid. Korai, Charites, Aglaurides, Nymphs. The
Judgment of Paris a rivalry of three dominant Korai—Hera,
Athene and Aphrodite. Evidence of vase-paintings. Development
of Athene, her snake- and bird-forms. Athene finally a frigid
impersonation of Athens. Developement of Aphrodite. Myth of her
sea-birth. Its origin in a ritual bath. The Ludovisi throne.
Ultimate dominance of the mother-form of Aphrodite as Genetrix.
Hera as maiden. Her marriage with Zeus. Intrusion of Olympian
‘patriarchal’ cults on the worship of the Mother and the Maid.
Evidence from art, pp. 257-322.

CHAPTER VII.

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.