The interpretations proposed by those who hold that the seated figures are deities, are of two kinds. Most writers have tried to identify some at least of the figures with personages who were worshipped near the Acropolis, or connected with the mythological history of Athens. By this system, deities of lower rank such as the Dioscuri, or heroes like Triptolemos are admitted, on the frieze, to the company of the Olympian Gods. Petersen and Flasch, on the other hand, argue that the twelve Olympian deities are represented in the two groups, without regard to local considerations. Hestia alone is omitted, who always stays in Olympos to keep the hearth. (Plato, _Phaedr._, 247_a_). Petersen substitutes Peitho for Hestia; he also introduces Dionysos (24), making No. 38 Apollo. Artemis is thus excluded from his scheme. The arrangement of Flasch is happier, as Hestia alone is excluded of the Olympian divinities. The attributions proposed by Michaelis, Petersen, and Flasch are as follow, where they differ between themselves:-- No. Michaelis. Petersen. Flasch. 24. Dionysos. Dionysos. Apollo. 25. Demeter. Demeter. Artemis. 26. Triptolemos. Ares. Ares. 27. Nikè. Nikè? Iris. 38. Apollo Patroös. Apollo. Dionysos. 39. Peitho. Peitho. Demeter. [Sidenote: 23.] [Sidenote: 24.] [Sidenote: 25.] [Sidenote: 26.]