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A catalogue of sculpture in the Department of ... - Warburg Institute

A catalogue of sculpture in the Department of ... - Warburg Institute

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160 CATALOGUE OF SCULPTURE.324. group <strong>in</strong> <strong>the</strong> eastern frieze, we f<strong>in</strong>d that <strong>the</strong>se two figures(Nos, 33, 34) stand <strong>in</strong> <strong>the</strong> centre <strong>of</strong> <strong>the</strong> eastern front,under <strong>the</strong> apex <strong>of</strong> <strong>the</strong> pediment, and over <strong>the</strong> eastern door<strong>of</strong> <strong>the</strong> cella. They <strong>the</strong>refore occupy <strong>the</strong> most con.spicuousplace <strong>in</strong> <strong>the</strong> frieze, from tUe po<strong>in</strong>ts <strong>of</strong> view alike <strong>of</strong> <strong>the</strong><strong>sculpture</strong>d Gods and <strong>of</strong> <strong>the</strong> human spectator, and accord<strong>in</strong>glymay well be supposed to be busy with <strong>the</strong> chiefceremony <strong>of</strong> <strong>the</strong> festival. This view is opposed by Flasch.He argues that if <strong>the</strong> delivery <strong>of</strong> <strong>the</strong> peplos is represented,<strong>the</strong>re is a violation <strong>of</strong> <strong>the</strong> unity <strong>of</strong> time, as <strong>the</strong> actwhich was <strong>the</strong> ma<strong>in</strong> motive <strong>of</strong> <strong>the</strong> procession is be<strong>in</strong>gcompleted, while <strong>the</strong> procession is still <strong>in</strong> progress, and <strong>in</strong>part has not yet started. Flasuh <strong>the</strong>refore holds that wehave here <strong>the</strong> priest and priestess prepar<strong>in</strong>g for <strong>the</strong>sacrifice that is to take place on <strong>the</strong> arrival <strong>of</strong> <strong>the</strong> procession.The priestess is receiv<strong>in</strong>g chairs for herself andfor <strong>the</strong> priest from <strong>the</strong> Diphrophori. Meanwhile <strong>the</strong>priest, who now only wears a long chiton, with shortsleeves, has taken <strong>of</strong>f his himation, and, after fold<strong>in</strong>g itseveral times, is seen giv<strong>in</strong>g it to an attendant to hold.If, however, <strong>the</strong> action represented is merely that <strong>of</strong>fold<strong>in</strong>g, and is not yet completed, it is impossible to determ<strong>in</strong>ewhich is <strong>the</strong> giver and which <strong>the</strong> receiver. Norwould <strong>the</strong> difficulty be solved if this could be ascerta<strong>in</strong>ed,as we do not know what ceremonies were performed when<strong>the</strong> peplos arrived. The surface <strong>of</strong> <strong>the</strong> cloth on <strong>the</strong> friezeis left quite pla<strong>in</strong> ; but, if it is <strong>the</strong> peplos, some <strong>in</strong>dication<strong>of</strong> <strong>the</strong> embroidered design may have been given <strong>in</strong> colour.35. We now reach <strong>the</strong> second group <strong>of</strong> deities, seated to <strong>the</strong>right <strong>of</strong> <strong>the</strong> central scene. The first figure is clearly that<strong>of</strong> A<strong>the</strong>ne. She sits <strong>in</strong> a position correspond<strong>in</strong>g to that <strong>of</strong>Zeus, and tlie Goddess <strong>of</strong> A<strong>the</strong>ns is thus put <strong>in</strong> <strong>the</strong> samerank as <strong>the</strong> supreme God. A<strong>the</strong>ne is dressed <strong>in</strong> a chitonwith diploidion and has short hair. An <strong>in</strong>dist<strong>in</strong>ct objectabout her left wrist has been supposed to be a snake from

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