The narrow circle of those to whom such a tremendous promise was made began to be extended after the time when Eleusis was united with Athens (which may have taken place some time in the seventh century), and when the Eleusinian worship was raised to the position of an official cult of the Athenian state. Nor was it Attica alone, but the whole of Greece which became interested in the Eleusinian festival, when Athens became the chief centre of Greek life. A solemn "truce of God" was proclaimed which assured the peaceful and undisturbed performance of the sacred ritual, and distinguished the Eleusinia, like the great games and Fairs of Olympia, the Isthmus, etc., as a Pan-Hellenic festival. At {220} the height of Athenian power (about 440)[4\6] a decree of the people was passed which required the yearly offering of first fruits of the fields to the Eleusinian temple from Athenian citizens and allies, and invited similar offerings from _all_ Greek states. The decree could appeal in so doing to ancient and ancestral custom, and to an utterance of the Delphic god who had authorized these things.[5\6] The inner history of the development of the Eleusinian festival is a matter of some obscurity. The holy rites continued to be performed at Eleusis; Eleusinian noble families still took part[6\6] in the worship of the goddesses, which was yet directed by the Athenian government. On the other hand, a good deal must have been altered in the course of time. The popular decree mentioned above acquaints us with the names of two triads, each composed of two divine personages and a Hero, who were worshipped at Eleusis at that time. Demeter and Korê occur together with Triptolemos, and also "the god, the goddess, and Eubouleus".[7\6] The Homeric hymn gives no hint of the very important position here (and in innumerable other accounts, as well as pictorial representations) attributed to Triptolemos, nor of the other addition to the Eleusinian group of divinities. It is evident that in the course of years many different local figures and modes of worship have been added to and fused with the old cult of the two goddesses; and that in these local figures we have always the one type of chthonic godhead expressing itself anew in ever varied and differentiated forms. Their number is not exhausted by the six already mentioned.[8\6] The most important addition to the Eleusinian circle of deities was Iakchos, the son of Zeus (Chthonios) and Persephone. This god was himself an underworld deity, quite distinct from that Dionysos, with whom other Athenian cults confused him, and with whom he was in fact commonly identified.[9\6] It is a very probable supposition that this god, who soon came to be regarded as the central figure of the group of deities worshipped at Eleusis,[10\6] was the contribution of Athens to that circle: his temple was situated in Athens not Eleusis;[11\6] in the Athenian suburb Agrai the "Little Mysteries" were celebrated