Approaching historic records we read that Iphitus in 793 B. C. or, by the usual reckoning, in 776 B. C., four hundred and eight years after the traditional capture of Troy, renewed the games which had been discontinued for twenty-eight Olympiads after the time of Pelops and Heracles. The Heræum, until recently known as the most ancient temple in Greece, certainly existed at this time, although differing in material and in contents from the temple that Pausanias describes. Both the ground structure and enough of the lower part of the walls remain to enable the expert to reconstruct in imagination the whole building up to the gable upon which rested the terra-cotta acroterion now preserved in the Museum. At the west end of the cella we see the base of the great statues of Hera and Zeus. Suitably enough, while Zeus has disappeared the archaic head of Hera was found and is now in the Museum. And, prostrate before one of the side niches, just where Pausanias describes it, was found the Hermes of Praxiteles with the infant Dionysus on his arm. This beautiful statue alone would have repaid the cost of the whole excavation. It unites the beauty of the athlete’s body with the Greek conception of divinity in frank, idealizing anthropomorphism. The catholicity of Greek polytheism may be illustrated by the rest of the company within the Heræum as described by Pausanias. It was not that every god “had his day,” like the rotation in office of the Athenian prytanes, but there was a precinct and a function for each and every manifestation of pulsating life, from the humblest Nereid to Olympian Hera. “Known to each other are all the immortal gods,” as Homer says. They were all entered in their Almanach de Gotha and could upon occasion live in harmony, except when some Eris threw her apple of discord in their midst or “golden” Aphrodite struggled in the Council of the Gods for precedence over the mere bigness of the Colossus of Rhodes. At any rate, in Hera’s temple were placed statues of the Seasons and of Themis, their mother, personifying orderly and unchanging Law; the five Hesperides, stimulating the eager Hellenic mind to reach out after the unknown; Athena, goddess in peace and war; the Maid and Demeter, embodying the fruitful beneficence of nature and the mysteries of the unseen; Apollo and Artemis, welcomed or feared by turns for their arrows of light or shafts of destruction; Latona, their mother, whose Delian refuge was firmly moored to every other sacred shrine in Greece. Here too was Fortune, who had a not insignificant rôle in Greek as in Roman life, and Dionysus, god of Tragedy and of Comedy, was represented as accompanied by a winged Victory.