I cannot even attempt to discuss this new theory in detail, but would mention one or two things which seem to tell against Mr. Penrose's view. The inscription published by Lolling mentions an οίκημα ταμιείον and οίκήματα as parts of the Hekatompedon, and such apartments evidently existed in the temple beside the Erechtheion. Mr. Penrose assumes that the temple beside the Erechtheion antedates his Hekatompedon, without regard to the fact that the use of the stone employed in the outer foundations of the archaic temple points to a much later period. The archaic temple was (at least approximately) 100 feet long, which makes it seem almost impossible that a new temple should be built on the Acropolis and called the Hundred-foot-temple (Hekatompedon). I cannot avoid attaching more importance to these considerations than to the arguments advanced by Mr. Penrose. It may be, however, that answers to these and other objections will be found.
If Mr. Penrose's theory is correct, it is evident that the old Hekatompedon must have ceased to exist before the building of the Parthenon. Whether the archaic temple excavated in 1886 continued to exist or not is, then, another matter. My main contention (that there is no good reason for assuming the continued existence through the fifth and fourth centuries B.C. of the archaic temple) is not affected by Mr. Penrose's theory, and I leave my arguments, such as they are, for the consideration alike of those who do and who do not agree with Mr. Penrose. Much of my article will appear irrelevant to the former class, but, as Mr. Penrose's views may not be at once generally accepted, it is as well to leave the discussion of previous theories as it was before the appearance of Mr. Penrose's article.
Η. Ν. F.
NOTE. -- For a discussion of Mr. Penrose's theories and conclusions, see now (Nov. 1892), Dörpfeld, Ath. Mitth., XVII, pp. 158, ff.
NOTES ON THE SUBJECTS OF GREEK TEMPLE
SCULPTURES.
The following compilation is intended to present in compact form the evidence at present available on this question: How far did the Greeks choose, for the sculptured decorations of a temple, subjects connected with the principal divinity or divinities worshiped in that temple? We have omitted some examples of sculpture in very exceptional situations, e.g., the sculptured drums of the sixth century and fourth century temples of Artemis at Ephesos. Acroteria have also been omitted. But we have attempted to include every Greek temple known to have had pediment-figures or sculptured metopes or frieze, and have thus, for the sake of completeness, registered some examples which are valueless for the main question. The groups from Delos, attributed on their first discovery to the pediments of the Apollon-temple, have been proved by Furtwängler to have been acroteria (Arch, Zeitung, 1882, p. 336 ff.) It does not appear that Lebas had any good grounds for attributing to a temple the relief found by him at Rhamnus (Voyage archéologique Monuments figurés, No. 19,) and now in Munich. The frieze from Priene representing a gigantomachy was not a part of the temple there (Wolters, Jahrbuch des deutschen arch. Instituts, I, pp. 56, ff.) The Poseidon and Amphitrite frieze in Munich (Brunn, Beschreibung der Glyptothek, No. 115) has been, by some, taken for a piece of temple decoration, but is too doubtful an example to be catalogued. The statement of Pausanias (II. 11. 8) about the pediment-sculptures (τà έν τοίς àετοίς) of the Asklepieion at Titane is hopelessly inadequate and perhaps inaccurate.
The order of arrangement in the following table is roughly chronological, absolute precision being impossible. Ionic temples are designated by a prefixed asterisk, the one Corinthian by a dagger. The others are Doric, and, in the ease of these, "Sculptures of the Exterior Frieze" refers, of course, to sculptured metopes.
It has not been our purpose to discuss at length the conclusions to be drawn from this evidence. Briefly, the results may be summarized as follows:
The principal sculpture (i.e., sculpture of the principal pediment, or, in the absence of pediment-sculpture, the frieze in the most important situation) included the figure of the temple divinity, generally in central position, in the following numbers: [A] 7, 8, 9, 11, 13, 16, 18, 19, 26. If 12, 14 and 32 had no pediment-sculptures, they should be added; probably also 33 and 34. In 30 the subject of the pediment-sculpture, if correctly divined by Conze, was, at any rate, closely related to the temple-divinities.