DOI chapter:
Translator's note
DOI Page / Citation link:https://doi.org/10.11588/diglit.61302#0786
6ιο
MYTHOLOGY AND MONUMENTS
THE SUPPOSED LACUNA IN PAUSANIAS, i. 24,3
The discussion of the old temple on the Acropolis, whose foundations
were discovered by Dr. Dorpfeld, has given to this “lacuna” an unusual
importance. This note will deal solely with the question, whether there
is sufficient evidence for the supposed loss. I venture to think that the
internal evidence at least is quite untrustworthy, and that, on the contrary,
the connexion of the words is such as to make it highly improbable that
anything has been lost.
The passage runs thus :—λελεκται δε μοι καί πρότερον, Αθηναίοι.?
περισσότερόν τι ή τοΐς άλλου es τά θεΐά έστι σπουδή?, πρώτοι μεν yap ’Αθήναν
έπωνόμασαν ’Έργάνην, πρώτοι δ’ άκώλου? Έφμας, δμοΰ δέ σφισιν εν τω ναφ
'Σπουδαίων Δαίμων έστίν. The whole, it should be observed, is an incidental
remark, such as a modern writer would put in a foot-note. The reference
is to i. 17, 1, where see translation, and note particularly the remark δήλά
τε έναργώ?, δσοις πλέον τι ετέρων εϋσεβεία.? μέτεστιν, ’ίσον σφισι παρόν τύχη?
χρηστής.
The meaning, if somewhat obscure, is not more so than might be ex-
pected in a note, probably reproduced from a brief jotting, by a writer so
very far from finished as Pausanias. Expressed fully and perspicuously, it
would have run thus :—“ The zeal of the Athenians towards religion, which
I have mentioned before, is illustrated by a collection of objects which I
saw in one place together, a figure of Athene Ergane (a name of Athenian
origin), a limbless figure of the kind called Hermae (another Athenian
name), and a figure representing the Blessing of Zeal.” In some temple
or shrine shown to Pausanias these objects were associated, either casually
or, more probably, for the express object of illustrating the remark made
upon them by Pausanias’ guide and duly taken down by the traveller.
In this interpretation Ergane fpyov, έρ-γάξεσθαι.') stands for activity or
earnestness, Hermes (ερμαιον) stands as usual for good fortune, and the union
of these two specially Athenian emblems with the third and frankly alle-
gorical figure, the Blessing or Good Fortune of the Zealous, signifies the
doctrine stated plainly by Pausanias in the passage to which he refers, that
the good fortune of Athens was the reward of her religious zeal. That this
is the connexion is clearly shown by the correlation of the words σπουδής . . .
Σπουδαίων. What Pausanias actually says is this—“ The Athenians are
specially distinguished by religious zeal. The name of Ergane was first
given by them, and the name Hermae ; and in the temple along with
them is a Good Fortune of the Zealous,” words which are quite as apt for
the meaning above explained as those of the author often are in such cases.
The lacuna supposed lies between 'Έφμάς and δμοΰ, and it is further sup-
posed that Σπουδαίων is an error. But it is most improbable that if a piece
had been lost, the two ends casually coming together should have casually
MYTHOLOGY AND MONUMENTS
THE SUPPOSED LACUNA IN PAUSANIAS, i. 24,3
The discussion of the old temple on the Acropolis, whose foundations
were discovered by Dr. Dorpfeld, has given to this “lacuna” an unusual
importance. This note will deal solely with the question, whether there
is sufficient evidence for the supposed loss. I venture to think that the
internal evidence at least is quite untrustworthy, and that, on the contrary,
the connexion of the words is such as to make it highly improbable that
anything has been lost.
The passage runs thus :—λελεκται δε μοι καί πρότερον, Αθηναίοι.?
περισσότερόν τι ή τοΐς άλλου es τά θεΐά έστι σπουδή?, πρώτοι μεν yap ’Αθήναν
έπωνόμασαν ’Έργάνην, πρώτοι δ’ άκώλου? Έφμας, δμοΰ δέ σφισιν εν τω ναφ
'Σπουδαίων Δαίμων έστίν. The whole, it should be observed, is an incidental
remark, such as a modern writer would put in a foot-note. The reference
is to i. 17, 1, where see translation, and note particularly the remark δήλά
τε έναργώ?, δσοις πλέον τι ετέρων εϋσεβεία.? μέτεστιν, ’ίσον σφισι παρόν τύχη?
χρηστής.
The meaning, if somewhat obscure, is not more so than might be ex-
pected in a note, probably reproduced from a brief jotting, by a writer so
very far from finished as Pausanias. Expressed fully and perspicuously, it
would have run thus :—“ The zeal of the Athenians towards religion, which
I have mentioned before, is illustrated by a collection of objects which I
saw in one place together, a figure of Athene Ergane (a name of Athenian
origin), a limbless figure of the kind called Hermae (another Athenian
name), and a figure representing the Blessing of Zeal.” In some temple
or shrine shown to Pausanias these objects were associated, either casually
or, more probably, for the express object of illustrating the remark made
upon them by Pausanias’ guide and duly taken down by the traveller.
In this interpretation Ergane fpyov, έρ-γάξεσθαι.') stands for activity or
earnestness, Hermes (ερμαιον) stands as usual for good fortune, and the union
of these two specially Athenian emblems with the third and frankly alle-
gorical figure, the Blessing or Good Fortune of the Zealous, signifies the
doctrine stated plainly by Pausanias in the passage to which he refers, that
the good fortune of Athens was the reward of her religious zeal. That this
is the connexion is clearly shown by the correlation of the words σπουδής . . .
Σπουδαίων. What Pausanias actually says is this—“ The Athenians are
specially distinguished by religious zeal. The name of Ergane was first
given by them, and the name Hermae ; and in the temple along with
them is a Good Fortune of the Zealous,” words which are quite as apt for
the meaning above explained as those of the author often are in such cases.
The lacuna supposed lies between 'Έφμάς and δμοΰ, and it is further sup-
posed that Σπουδαίων is an error. But it is most improbable that if a piece
had been lost, the two ends casually coming together should have casually