treasures no metal of any kind is found, and whose age is on that account considered to be pre-Teutonic, exhibit similar features. Either on the ground, or, occasionally, on a specially prepared basis of fire-brick, the sacrificial fire is lighted, and, when it has burnt out, the corpse is set down upon the place and given {23} a covering of sand, loam, and stone.[49\1] Remains of burnt sacrificial animals (sheep and goats) have also been found in the graves at Nauplia and elsewhere.[50\1] In conformity with such different burial customs, the conceptions then held of the nature and powers of the disembodied spirits must have differed widely from those of the Homeric world. Offerings to the dead at a funeral occur in Homer only on special and isolated occasions and accompanied by an obsolete and half-understood ritual. Here they were the regular procedure both with rich and poor alike. But why should they have made offerings to their dead if they did not believe in their power? And why should they have taken away gold and jewellery and art treasures of all kinds and in astonishing quantities from the living and given them to the dead if they had not believed that the dead could find enjoyment in their former possessions even in the grave? Where the material body still remains intact, there the second self can at least occasionally return. Its treasured possessions laid by its side in the tomb are there to prevent its appearing uninvited in the outer world.[51\1] Supposing, however, that the soul could return if and where it liked, it is evident that the cult of the dead would not be confined to the occasion of the funeral. And, indeed, that very circumstance--the prolongation of the cult paid to the dead beyond the time of the funeral--of which we could not find a vestige in Homer, can at last (as it seems to me) be traced in pre-Homeric Mycenæ. Over the middle one of four shaft-graves found on the citadel stands an altar which can only have been placed there after the grave was closed and sealed up.[52\1] It is a round altar, hollow inside, and not closed in at the bottom; in fact, a sort of funnel standing directly upon the earth. If, now, the blood of the victim, mingled with the various drink-offerings, were poured down into this receptacle, the whole would flow downwards into the ground beneath and to the dead man lying there. This is no altar (~bômo/s~) such as was in use in the worship of the gods above, but a sacrificial hearth (~escha/ra~) for the worship of the inhabitants of the underworld. This structure corresponds closely with the description we have of the hearths upon which offerings were made in a later age to "Heroes", i.e. the souls of transfigured human beings.[53\1] Here, then, we have a contrivance for the permanent and repeated worship of the dead; for such worship alone can this structure have been intended. The funeral offering to the dead had already been completed inside the grave-chamber. We thus find a {24}