The American Journal of Archaeology, 1893-1 | Page 6

gap is not strictly necessary, as Prof. Verrall shows.]
Page 5 Whether we read [Greek: Spoudai?n daim?n] or [Greek: spoudai?n Daim?n] is, for our purposes immaterial. In either case, Verrall is right in calling attention to the connection between [Greek: es ta theia spoude] and the [Greek: daim?n Spoudai?n (spoudai?n)], a connection which is now very striking, but which is utterly lost by inserting the description of a temple. At this point, then, the temple is not mentioned by Pausanias.
But, if not at this point, perhaps elsewhere, for this also has been tried. Miss Harrison[9] thinks the temple in question is mentioned by Pausanias, c. 27.1. He has been describing the Erechtheion, has just mentioned the old [Greek: agalma] and the lamp of Kallimachos, which were certainly in the Erechtheion, [10] and continues: [Greek: kei tai de en t? na? poliados Ermes xulou, kte.], giving a list of anathemata, followed by the story of the miraculous growth of the sacred olive after its destruction by the Persians, and passing to the description of the Pandroseion with the words, [Greek: t? na? de tes Athenas Pandrosou naos suneches esti]. Miss Harrison thinks that, since Athena is Polias, the [Greek: naos tes poliados] and the [Greek naos tes Athenas] are one and the same, an opinion in which I heartily concur.[11] It remains to be decided whether this temple is the newly discovered old temple or the eastern cella of the Erechtheion. The passages cited by Jahn-Michaelis[12] show that the old [Greek: agalma] bore the special appellation [Greek: polias], and we know that the old [Greek: agalma] was in the Erechtheion. That does not, to be sure, prove that the Erechtheion was also called, in whole or in part [Greek: naos tes poliados (or tes Athena)], but it awakens suspicion to read of an ancient [Greek: agalma] which we know was called Polias, and which was perhaps the Polias [Greek: kat exochen], and immediately after, with no introduction or explanation, to read of a temple of Polias in which that [Greek: agalma] is not. Nothing is known of a statue in the newly discovered old temple.[13]
[Footnote 9: Myth. and Mon. of Athens, p. 608 ff.]
[Footnote 10: CIA., I. 322, § 1 with the passage of Pausanias.]
[Footnote 11: D?RPFELD (Mitth., XII, p. 58 f.) thinks the [Greek: naos tes poliados] is the eastern cella of the Erechtheion, the [Greek: naos tes Athenas] the newly discovered old temple, but is opposed by Petersen (see below) and Miss Harrison.]
[Footnote 12: Pausanias, Descr. Arcis Athen., c. 26.6.35.]
[Footnote 13: For LOLLING'S opposing opinion, see below.]
Page 6 In the Erechtheion there was, then, a very ancient statue called Polias; in the temple beside the Erechtheion was no statue about which anything is known, and yet, according to Miss Harrison, the new found "old temple" is the [Greek: naos tes poliados] while the [Greek: polias] in bodily form dwells next door. That seems to me an untenable position. Again, the dog mentioned by Philochoros[14] which went into the temple of Polias, and, passing into the Pandroseion, lay down ([Greek: dusa eis to pandroseion ... catekeito]), can hardly have gone into the temple alongside of the Erechtheion, because there was no means of passing from the cella of that temple into the opisthodomos, and in order to reach the Pandroseion the dog would have had to come out from the temple by the door by which he entered it. The fact that the dog went into this temple could have nothing to do with his progress into the Pandroseion, whereas from the eastern cella of the Erechtheion he could very well pass down through the lower apartments and reach the Pandroseion. It seems after all that when Pausanias says [Greek: naos tes poliados], he means the eastern cella of the Erechtheion. But the [Greek: naos tes Athenas] is also the Erechtheion, for E. Petersen has already observed (Mitth. XII, p. 63) that, if the temple of Pandrosos was [Greek: suneches t? na? tes Athenas], the temple of Athena must be identified with the Erechtheion, not with the temple beside it, for the reason that the temple of Pandrosos, situated west of the Erechtheion, cannot be [Greek: suneches] ("adjoining" in the strict sense of the word) to the old temple, which stood upon the higher level to the south. If Pausanias had wished to pass from the Erechtheion to the temple of Athena standing(?) beside it, the opening words of c. 26.6 ([Greek: Iera men tes Athenas estin e te alle polis kte.]) would have formed the best possible transition; but those words introduce the mention of the ancient [Greek: agalma] which was in the Erechtheion. That Pausanias then, without any warning, jumps into another temple of Athena, is something of which even his detractors would hardly accuse him, and I hope