[A] In the Persian invasion of Greece by Xerxes, B.C. 480, that monarch was surprised to learn that the Olympic games were not suspended at the approach of his army.
The procession of the peplos was formed at daybreak in the Potters' Quarter of the city, and passed to the Dromos, then to the market-place, onward to the temple of Demeter, round the Acropolis along the Pelasgic wall, through the Propylæa to the temple of Athena Polias. The procession was as splendid as all the wealth, nobility, youth and beauty of Athens could make it. Of the vast multitude which joined it some were in chariots, others on horses and almost countless numbers on foot. After the most important officers of the government come the envoys of the Attic colonies with the noble Athenian maidens, the basket-bearers, the aliens who resided in Athens dressed in red instead of white, and a chosen company of aged men bearing branches of the sacred olive.
The peplos was not borne by hands, but was suspended from the mast of a ship, upon wheels, which some writers say was moved by machinery placed underground. When the temple was reached the splendid garment was placed upon the sacred statue, which was believed to have fallen from heaven. During the festival of the Panathenæa prisoners were permitted to enjoy their freedom, men whose services to the public merited recognition received gifts of gold crowns, and their names were announced by heralds in public places, and many interesting ceremonies filled up the time. We do not know the exact order in which all these things happened; but it is believed that the procession of the peplos was the crowning glory of it all, and was celebrated on the final day.
The plan of the Parthenon frieze which represented this great procession was as follows: On the eastern side above the main entrance to the temple there were two groups of the most important and powerful of the many gods of the Greek religion. Each of these groups had six gods and an attendant, so that there were seven figures in each of these groups, as you will see by the illustration (Fig. 27).
There has been much study of these sculptures, and many scholars have written about them. There is still a difference of opinion as to which gods are here represented, but I shall give you the most generally accepted opinion, which calls a, Hermes, or Mercury, the messenger of the gods; b, Apollo; c, Artemis, or Diana; d, Ares, or Mars; e, Iris, who is attending upon f, Hera, or Juno; g, Zeus, or Jupiter; h, Athena, Minerva, or Pallas; i, Hephæstus, or Vulcan; j, Poseidon, or Neptune; k, Dionysus, or Bacchus; l, m, n are more doubtful, but are probably Aphrodite, or Venus, Demeter, or Ceres, and Triptolemus, the boy who was a favorite with Ceres, who invented the plough and first sowed corn.
Fig. 27.
Now, these two groups of divinities were divided by a very singular group containing five figures (Fig. 28).
There has been much controversy as to these figures and what they are doing. They seem to be unconscious of the great gods who are near to them on either side. The greater number of critics consider that the two maidens, e and d, are of the number who have embroidered the peplos; the central figure, c, a priestess of Athena; a, the Archon Basileus; and b, a consecrated servant-boy, who is delivering up the peplos. Other critics believe, however, that these figures are all preparing for the sacred ceremonies about to begin, and that the priest is giving the boy-servant a garment which he has taken off. Other theories may arise, and we can only listen to them all, and yet not know the truth; but the more we study the more we shall admire these exquisite figures.
