most probably was the Prytaneum of Athens, which, though not a temple, contained the sacred hearth of the whole community and a statue of Hestia[1]. Demeter then, as one of the deities of primitive Greece, might well have been provided with a temple constructed on the same primitive pattern as that of Vesta, but subterranean, as would befit a Chthonian deity, and thus analogous to the cave wherein she had been wont to dwell. The large domed chamber would be her megaron, wherein her worshippers assembled just as guests assembled in the megaron of a prince. The small square apartment, where such exists, opening on one side of the main room, might be the [Greek: pastas] or 'bedchamber,' an inner sanctuary which temples of later ages also possessed. The approach or 'dromos' would represent the natural cave which had given access to her fabled palace in the bowels of the earth.
Finally, on such a view of these buildings, it would not be difficult to explain Pausanias' belief that they were treasuries[2]. Treasuries only, we may be sure, they were not; for they would not have been built outside the walls of the citadel. But temples in later times were used as depositories for treasure; the would-be thief shrank apparently from the further crime of sacrilege; and it is not unlikely that in a more primitive age, when superstitious awe was certainly no less strong, while robbery far from being a crime was an honourable calling, men should have secured their treasure by storing it in some inviolable sanctuary. Indeed it may be to such a custom that Homer alludes in speaking of 'all that the stone threshold of the archer, even Phoebus Apollo, doth enclose within at rocky Pytho[3].' If then this practice prevailed in Mycenaean, as it did in later, times, Pausanias would be recording a tradition which was partially right; and it is not hard to see how, when Mycenae's greatness had suddenly, as it seems, declined and her population perhaps had migrated for the most part to Argos, later generations, familiar in their new settlements with that different type of temple only which afterwards became general, might have forgotten the sacred character of the bee-hive structures and have remembered only the proverbial wealth once stored by the kings of Mycenae within them.
There remains one point to which I may for the moment direct attention here, reserving the development of the religious idea
