DOI Page / Citation link:
https://doi.org/10.11588/diglit.973#0082
74 CATALOGUE OP SCTJLPTUBE.
324, figures as deities. This is indicated not only by the
dignity of their appearance, but also by their scale. While
the figures of the mortals are about 3 ft. 2 in. high, those
of the deities are about 4 ft. 4 in. high. Though by the
principle known as Isokephalism the heads in a relief are
usually nearly on a level, this marked difference of scale
can hardly fail to indicate divine rank; compare the
frieze of the Theseion (No. 404). There is, however, a
wide divergence of opinion as to the particular divinities
here represented. In Michaelis' Parthenon, pp. 262, 263,
a tabular view is given of the various schemes of inter-
pretation proposed before 1871 (cf. Guide to the Elgin
Boom, I., Table C).
The interpretations proposed by those who hold that
the seated figures are deities, are of two kinds. Most of
the earlier writers have tried to identify some at least of
the figures with personages who were worshipped near
the Acropolis, or connected with the mythological history
of Athens. By this system, deities of lower rank, such
as the Dioscuri, or heroes like Triptolemos are admitted,
on the frieze, to the company of the Olympian Gods.
Petersen, Flasch (Zum Parthenonfries, 1877), and Furt-
waengler (Meisterwerke, p. 190), on the other hand, argue
that the twelve Olympian deities are represented, to
whom the younger Peisistratos consecrated an altar in the
Athenian agora. Hestia alone is omitted, who always
stays in Olympos to keep the hearth. (Plato, Phaedr.,
247a). Petersen substitutes Peitho for Hestia; he also
introduces Dionysos, but excludes Artemis. The arrange-
ment of Flasch is happier, as Hestia alone is excluded of
the Olympian divinities. Furtwaengler agrees with
Flasch as to the gods represented, but changes the
distribution of the names. His system, which is the
most recent, is also the most satisfactory. The attri-
butions proposed by Michaelis, Petersen, Flasch, and
324, figures as deities. This is indicated not only by the
dignity of their appearance, but also by their scale. While
the figures of the mortals are about 3 ft. 2 in. high, those
of the deities are about 4 ft. 4 in. high. Though by the
principle known as Isokephalism the heads in a relief are
usually nearly on a level, this marked difference of scale
can hardly fail to indicate divine rank; compare the
frieze of the Theseion (No. 404). There is, however, a
wide divergence of opinion as to the particular divinities
here represented. In Michaelis' Parthenon, pp. 262, 263,
a tabular view is given of the various schemes of inter-
pretation proposed before 1871 (cf. Guide to the Elgin
Boom, I., Table C).
The interpretations proposed by those who hold that
the seated figures are deities, are of two kinds. Most of
the earlier writers have tried to identify some at least of
the figures with personages who were worshipped near
the Acropolis, or connected with the mythological history
of Athens. By this system, deities of lower rank, such
as the Dioscuri, or heroes like Triptolemos are admitted,
on the frieze, to the company of the Olympian Gods.
Petersen, Flasch (Zum Parthenonfries, 1877), and Furt-
waengler (Meisterwerke, p. 190), on the other hand, argue
that the twelve Olympian deities are represented, to
whom the younger Peisistratos consecrated an altar in the
Athenian agora. Hestia alone is omitted, who always
stays in Olympos to keep the hearth. (Plato, Phaedr.,
247a). Petersen substitutes Peitho for Hestia; he also
introduces Dionysos, but excludes Artemis. The arrange-
ment of Flasch is happier, as Hestia alone is excluded of
the Olympian divinities. Furtwaengler agrees with
Flasch as to the gods represented, but changes the
distribution of the names. His system, which is the
most recent, is also the most satisfactory. The attri-
butions proposed by Michaelis, Petersen, Flasch, and