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

That this is possible has lately been
shown by A.W. Verrall.[8] He says: '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 Hermæ; 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 (i.e., a note on
the piety of the Athenians) as those of the author often are in such
cases.'
[Footnote 7: I think it is F.G. WELCKEK to whom the saying is
attributed: Pausanias ist ein Schaf, aber ein Schaf mit goldenem
Vliesse.]
[Footnote 8: HARRISON and VERRALL, Mythology and Monuments
of Athens, p. 610. I am not sure that a colorless verb has not fallen out
after [Greek: Ermas], though the assumption of a gap is not strictly
necessary, as Prof. Verrall shows.]
Page 5 Whether we read [Greek: Spoudaiôn daimôn] or [Greek:
spoudaiôn Daimôn] 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: daimôn Spoudaiôn (spoudaiôn)], 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 tô naô 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: tô naô 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: DÖRPFELD (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