Art, Greek; Greek drama -- History and criticism; Mythology, Greek
Different views have, however, been maintained as to the right
grouping of the figures; but the composition of the two groups was
apparently similar, not only in general character but in a certain
degree of correspondence of all the figures, each to each. And in
both the subject is a combat,--a combat between Greeks and Asiatics
concerning the body of a Greek hero, fallen among the foemen,--an
incident so characteristic [259] of the poetry of the heroic wars.
In both cases, Athene, whose temple this sculpture was designed to
decorate, intervenes, her image being complete in the western gable,
the head and some other fragments remaining of that in the eastern.
The incidents represented were probably chosen with reference to the
traditions of Aegina in connexion with the Trojan war. Greek legend
is ever deeply coloured by local interest and sentiment, and this
monument probably celebrates Telamon, and Ajax his son, the heroes
who established the fame of Aegina, and whom the united Greeks, on
the morning of the battle of Salamis, in which the Aeginetans were
distinguished above all other Greeks in bravery, invited as their
peculiar, spiritual allies from that island.
Accordingly, antiquarians are, for the most part, of opinion that the
eastern gable represents the combat of Hercules (Hercules being the
only figure among the warriors certainly to be identified), and of
his comrade Telamon, against Laomedon of Troy, in which, properly,
Hercules was leader, but here, as squire and archer, is made to give
the first place to Telamon, as the titular hero of the place.
Opinion is not so definite regarding the subject of the western
gable, which, however, probably represents the combat between the
Greeks and Trojans over the body of Patroclus. In both cases an
Aeginetan hero, in the eastern gable Telamon, in the western [260]
his son Ajax, is represented in the extreme crisis of battle, such a
crisis as, according to the deep religiousness of the Greeks of that
age, was a motive for the visible intervention of the goddess in
favour of her chosen people.
Opinion as to the date of the work, based mainly on the
characteristics of the work itself, has varied within a period
ranging from the middle of the sixtieth to the middle of the
seventieth Olympiad, inclining on the whole to the later date, in the
period of the Ionian revolt against Persia, and a few years earlier
than the battle of Marathon.
Public-domain text, read in full here on John Shaqi.
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