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70-669: The 118 cm-high (46 in) high white marble statue was made around 530 BC and originally was colourfully painted. The statue was found, in three pieces, in an 1886 excavation north-west of the Erechtheion on the Acropolis of Athens and is now in the Acropolis Museum in Athens . The statue stands at approximately 1.18 m (3 ft 10 in) high. It is carved from fine grained Parian marble . Traces remain of

140-686: A cast of the figure. The replica was then displayed next to a second, unpainted cast to demonstrate the difference between the pure white marble that is commonly associated with Greek sculpture and the brightly-painted version that is probably closer to reality. Two further alternative polychromed versions were shown together in the touring Gods in Colour exhibition. Erechtheion The Erechtheion ( / ɪ ˈ r ɛ k θ i ə n / , latinized as Erechtheum / ɪ ˈ r ɛ k θ i ə m , ˌ ɛ r ɪ k ˈ θ iː ə m / ; Ancient Greek : Ἐρέχθειον , Greek : Ερέχθειο ) or Temple of Athena Polias

210-466: A major construction project and that there was a likely hiatus in building during the Sicilian disaster of 413. Alternatively, dates as early as the mid-430s and as late as 412 have been put forward. Work seems to have ended in 406–405, and the last accounts were from 405–404, though some mouldings were never finished and some of the bosses of some stone blocks were not chiselled off. The names of

280-866: A monument and archaeological site. For the Erechtheion this meant the remnants of the Frankish North Addition, the Venetian vault in the North Porch, the Ottoman masonry structure in the angle of the westward projection of the North Porch and the West Façade, and the Frankish and Ottoman alterations of the interior were removed. The first attempted reconstruction of the damaged building was Pittakis's in 1839–40. The second anastylosis

350-478: A repetition of a single person or deity but a group of individuals. Lesk argues that they may have been intended as a replacement for the (highly individuated) Acropolis korai that were destroyed by the Persians and in this capacity represent the servants of Athena who stood ready to make libation to the cult statue housed inside. Vickers suggests not only a later date for the construction of the Erechtheion but that

420-478: A typical late archaic kore, "who steps forward with her left leg, holds her skirt with her left hand and holds fruit in the crook of her right arm". The Peplos Kore has 35 bore holes in two rows around her head and one bore hole in her right hand, which suggests she may have worn a rayed crown or a helmet and held attributes such as a bow and arrows or a shield. The reconstructions of the Peplos Kore displayed in

490-594: A wreath) and shoulder fibulae . The left arm was made of a separate piece of stone and is now lost. The Peplos Kore is ascribed to the Rampin Master, who is named for another head, very similar in style, which was in the Rampin Collection and is now on display in the Louvre . In Brinkmann's opinion, this statue type does not depict mortal girls but goddesses. Her posture does not correspond to that of

560-523: Is an ancient Greek Ionic temple on the north side of the Acropolis , Athens , which was primarily dedicated to the goddess Athena . The Ionic building, which housed the statue of Athena Polias, has in modern scholarship been called the Erechtheion (the sanctuary of Erechtheus or Poseidon ) in the belief that it encompassed two buildings mentioned by the Greek-Roman geographer Pausanias :

630-484: Is the condition of the site that prompted the first major anastylosis of the Erechtheion, by Kyriakos Pittakis between 1837 and 1840. Externally, the temple is an Ionic hexastyle , prostyle pronaos which faces east. The building is in Pentelic marble with a blue Eleusinian limestone frieze. The temple's walls were constructed in ashlar isodomic masonry. The east porch doesn't exhibit any entasis , but

700-447: Is the successor of several temples and buildings on the site. Its precise date of construction is unknown; it has traditionally been thought to have been built from c.  421 –406 BC, but more recent scholarship favours a date in the 430s, when it could have been part of the programme of works instigated by Pericles . The Erechtheion is unique in the corpus of Greek temples in that its asymmetrical composition doesn't conform to

770-625: Is there evidence of habitation in the form of terracing, children's graves, and a limestone column base. Hurwitt, arguing by analogy with population centres elsewhere from the period, maintains that there may have been a cult centre on the acropolis to the armed goddess a-ta-na-po-ti-ni-ja , which could represent the primitive origins of the Athenian cult. Additionally, the Mycenaean well and Cyclopean walls , which appear to have been in use between LH IIIB and LH IIIC, attests to attempts to fortify

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840-521: Is unclear. Julian the Apostate undertook the reconstruction of the Parthenon as a pagan temple in circa AD 361 and 363, at which point the Parthenon was the only attested site of the cult of Athena on the Acropolis, implying that the Erechtheion had been abandoned. In the post-classical period, the Erechtheion was subject to a number of structural changes that must be assumed to have been prompted by

910-567: The Gods in Colour exhibition, for example, illustrate such possibilities. A number of similar kore statues (plural korai ) have been discovered at the Acropolis, dating to as early as the early 6th century BCE. Some scholars have suggested that those kore statues were commissioned as offerings to worshiped deities, perhaps as votive figures who stand in the place of a patron. Korai also appear in Attic cemeteries as grave markers for deceased women, as

980-417: The autochthonic nature of Athenian identity. J.H. Clements argues that the Erechtheion was built to house a diverse collection of religious objects, akin to a "'museum of curiosities' for the collections of religious objects", and that it is problematic to draw an overall theme for the religious purpose of the temple. The cults of the Erechtheion encompass the birth of Erichthonius from the soil of Attica;

1050-512: The sacred olive tree of Athena would have been. On the south wall of the western naos was an L-shaped staircase which leads to the higher Porch of the Maidens (or Caryatid Porch, or Korai Porch), a prostyle tetrastyle porch, or pteron , having six sculpted female figures as supports, all facing south and standing on a low wall. The only entrance to the Porch of the Maidens was the stairway from

1120-423: The stylobate is curved. The naos is apparently divided in two, with the floor of the western part of the building three meters lower than the eastern section but with identical ceiling height. The western end of the naos has three entrances. On the north of the western naos is a great door and step leading to the lower Ionic prostyle, dipteral tetrastyle porch of six columns, with a distinctive double anta at

1190-566: The "trident marks" in its pronaos. Others restore a number of temene adjacent to the Temple of Athena Polias or a tetrastyle naiskos . To the south of the Erechtheion site would have been the Dörpfeld Foundations Temple, now thought to be the archaic Temple of Athena Polias, the foundations of which are visible on the acropolis today. Examination of the remains of the north edge of this temple by Korres might suggest

1260-708: The 12th century, the basilica was renovated. The round apse was enlarged and was given straight sides on the exterior. The chancel screen was extended to the North and South Walls. During the Frankish occupation (1204–1458), the Erechteion was deconsecrated and changed to a Bishop's residence, probably for the Catholic bishops of Athens who held mass in the Latin Cathedral of Church of Our Lady of Athens . With

1330-585: The Acropolis within which is the ancient statue). In other instances it is referred to as the Temple of the Polias. The joint cult of Athena and Poseidon-Erechtheus appears to have been established on the Acropolis at a very early period, and they were even worshipped in the same temple as may, according to the traditional view, be inferred from two passages in Homer and also from later Greek texts. The extant building

1400-419: The Erechtheion. In this same spirit came the work of Richard Pococke , who published the first reconstruction of the temple in 1745 and who was the first to conjecture the existence of a larger, symmetrical building. Later, Stuart and Revett published the first accurate measured drawings of the Erechtheion in the second volume of their Antiquities of Athens in 1787. This book, perhaps more than any other,

1470-458: The Erechtheion; the frieze and the korai of the Maiden porch. The entablature of the naos and north porch has a frieze of blue Eleusinian limestone that was decorated with white Pentelic marble figures attached by means of iron dowels. This "cameo-like" effect of the contrasting stones was unique amongst Ionic temples and rare in any other applications. Of the sculpted elements, 112 fragments of

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1540-467: The Maiden Porch was, at the time, more controversial than his removal of the Parthenon sculptures. In the post-revolutionary period, ambitious plans were drawn up to clear the Acropolis and build a royal palace for the newly installed Bavarian king. Although no such palace was built, the plateau was cleared of much of the post-classical accretions, which were thought to obscure the site, and left as

1610-451: The Maiden Porch. Kontoleon has argued that it served as a monopteral heroön to the tomb of Kekrops. Scholl has argued that the korai are mourners for Kekrops because of the association of caryatids with tombs. Shear disputes this is a tomb since it does not follow the pattern of other religious tokens. For Shear the architectural supports are derived from the bases of the columns of the Temple of Artemis at Ephesus and are typical of

1680-453: The Temple of Athena Polias and the Erechtheion. However, whether the Erechtheion referred to by Pausanias and other sources is indeed the Ionic temple or an entirely different building has become a point of contention in recent decades, with various scholars ruling out that Athena and Erechtheus were worshipped in a single building. Alternative suggested locations of the true Erechtheion include

1750-518: The advent of Ottoman control and the adaptation of the Acropolis plateau to a garrison, the Erechtheion took on its final incarnation as the Dizdar 's harem. However, new research questions whether the building was actually in use as a harem, as this is not found in Turkish sources. This final period of the building's use also witnessed the beginning of traveller's accounts and architectural recording of

1820-420: The architect-overseers ( episkopos ), Philokles and Archilochos, have come down to us. They worked on the site after 409. But the identity of the architect ( architecton ) is unknown. Several candidates have been suggested; namely, Mnesikles , Kallikrates , and Iktinos . The subsequent history of the building has been one of damage, restoration and change of use, which complicates the task of reconstructing

1890-482: The boundaries of the pre-Ionic Erechtheion site and therefore determine the shape of the classical temenos . Korres argues that a columnar monument marking the kekropeion would have been approximately where the Porch of the Maidens is, and that there was a stoa for the Pandroseion adjacent. The building accounts for the classical Erechtheion from 409–404 BC have survived, allowing an unusually secure dating of

1960-462: The building's adaptation to Christian worship. The first was its conversion to a pillared hall with a groin vaulted roof at some point in the 4th century. In the late 6th or 7th century, the Erechtheion was converted into a three-aisled basilica church with the West Corridor serving as the narthex . The central portion of the east foundations was removed to make room for a curved apse . In

2030-455: The canon of Greek classical architecture . This is attributed either to the irregularity of the site or to the evolving and complex nature of the cults which the building housed, or it is conjectured to be the incomplete part of a larger symmetrical building. Additionally, its post-classical history of change of use, damage, and spoliation has made it one of the more problematic sites in classical archaeology. The precise nature and location of

2100-573: The city". The Odyssey (VII.81) already records that Athena returned to Athens and "entered the strong-built house of Erechtheus". The archaic joint temple built upon the spot that was identified as the Kekropion , the hero-grave of the mythic founder-king Cecrops and the serpent that embodied his spirit was destroyed by the Persian forces in 480 BC, during the Greco-Persian wars , and

2170-409: The city; he will be known for him who killed him, under the name of 'sacred Poseidon'; but among the citizens, when the sacrificial cattle are slaughtered, he shall also be called 'Erechtheus'. To you, however, since you have rebuilt the city's foundations, I grant the duty of bringing in the preliminary fire-sacrifices for the city, and to be called my priestess. In the Athenian king-list, Xuthus ,

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2240-463: The construction of the temple. Nevertheless, the question remains of when the building project was inaugurated. There is no primary evidence for when construction began; it is conjectured to be either the 430s or in 421 during the Peace of Nikias . The latter is broadly the consensus view, the rationale being that this lull in the long Peloponnesian War would have been the most convenient time to begin

2310-413: The daughters of Kekrops opening the basket containing Erichthonios on the north and the birth of Ericthonios on the east. Other suggestions for aspects of the narrative of the frieze include the story of Ion , the sacrifice of Erectheus' daughters to save Athens and the departure of Erechtheus for the battle with Eumolpos . Peter Schultz's recent reinterpretation of the standing god and goddesses on

2380-418: The death of one of the three daughters of Erechtheus. Perhaps this means the three unmarried daughters. In one version it is Chthonia, the youngest, who is sacrificed. In another, it is both Protogeneia and Pandora, the two eldest, who offer themselves up. In any case the remaining sisters (excepting Orithyia who had been kidnapped by Boreas ), or at least some of them, are said to kill themselves. The story of

2450-433: The earliest of which dates back to the late Bronze Age Mycenaean period . L.B. Holland conjectured that the remains under the Erechtheion was the forecourt of a palace complex similar to that of Mycenae. The scant evidence of the period LHI includes potsherds and scraps of a wall under the foundations of the Ionic temple. From the remainder of the shaft-grave period, there is nothing from LHII-LH IIIA, only from LH IIIB

2520-462: The earth with blows of his trident, The ending lines of Euripides' tragedy were recovered in 1965 from a papyrus fragment. They demonstrate for Burkert that "the founding of the Erechtheum and the institution of the priestess of Athena coincide." Athena resolves the action by instructing Erichtheus' widow Praxithea: ...and for your husband I command a shrine to be constructed in the middle of

2590-487: The east porch of the Nike Athena temple as the birth of Athena invites comparison with the birth scene on the Parthenon pediment and has prompted the question of whether there is a tradition of birth scenes in Attic sculpture that was continued on the Erechtheion frieze. As is typical of the Ionic style, there is no pediment sculpture on the Erechtheion. There are several theories about the function and significance of

2660-400: The entablature, door and window frames, and the coffering of the ceilings. The capitals were gilded and the braidings at the column bases were studded with coloured glass. The Erechtheion potentially served as a reliquary for an assortment of religious items rather than being dedicated to a single deity, as was usually the case. Ludwig Pallat posits that the Erechtheion is the expression of

2730-514: The facial features. The face displays an “ archaic smile ” similar to many Greek statues from the Archaic period . The kore statues depict young, clothed female figures, in contrast to their male counterparts, the kouros figures, which are presented as muscular nude males. In 1975, the Museum of Classical Archaeology, Cambridge attempted to replicate the sculpture’s original appearance by painting

2800-417: The frieze have survived, perhaps 80% of the figures. Attempts to match dowel hole to figure have not been successful, and therefore the order of the figures and overall theme of frieze remains unclear. However, several attempts to identify individual scenes within the sequence of figures have been made. According to Pallat, the north porch had a chariot race with a quadriga on the west face and Athena catching

2870-642: The hill-top as the "strong-built house of Erechtheus" recorded in the Homeric tradition. The well may be an indication of the location of the cult of Erechtheus. The archaeology under the Erechtheion is also poorly evidenced for the archaic and early classical periods. Despite this a number of proposals have been made for a structure on the site immediately before the Achaemenid destruction of Athens in 480 BC. Orlandos reconstructs an obliquely orientated hexastyle amphiprostyle temple, which would have contained

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2940-418: The interior of the naos. The western end is a double-height space, and at the second-storey level, the outside west facing wall has an engaged base moulding with four engaged columns topped by Ionic capitals. The spaces between these columns were of open grillwork. From the outside, the western facade would have had the appearance of having a floor at the same level as the eastern naos. The coffered ceiling of

3010-510: The korai are actually Vitruvian caryatids and represent a memorial to Athens's humiliation in the Peloponnesian War . The Erechtheion is a "remarkably luxurious" building in the detailing of its mouldings. Lotus- palmette chains (anthemion) decorate the column capitals and epicranitis of the temple. Additionally, egg-and-dart , egg and leaf, bead and reel , lesbian cyma , guilloches , and rosettes are liberally placed around

3080-420: The korai. In the building accounts they are referred to as korai or maidens. The lower arms of all the caryatids have been lost. In 1952 the discovery of copies from Tivoli revealed that the korai carried phiale , suggesting that they might be either the arrephoroi (as "bearers of unmentionable things") or kanephoroi . The six korai of the porch all exhibit subtle variations, implying that they do not represent

3150-580: The miniaturization of elements of the Ionic style when it was imported from Asia Minor to the Greek mainland. Nor was the use of korai as an architectural support element a novelty, as they were used before in the Siphnian Treasury at Delphi and perhaps the Kore of Lyons and therefore represent the classical expression of an established archaic tradition. Then there is the problem of the identity of

3220-419: The north porch is continued at the Porch of the Maidens. There is no wholly satisfactory account of the interior layout of the Erechtheion in antiquity since it has over time been entirely erased. The points of contention are whether and where there was an internal dividing wall, and whether the building had two storeys as suggested by Pausanias' description of it as a διπλοῦν... οἴκημα. The conventional view of

3290-494: The north-west corner. Next to this porch is an outside terrace and steps leading to the east porch. East of the north doorway is an underground opening that leads to a crypt under the north porch with a pit for snakes. On the west end of the north elevation of the western naos, a further door and step lead to a walled temenos , the Sanctuary of Pandrosos , where the Pandroseion , tomb of Kekrops , altar of Zeus Herkeios and

3360-411: The original paint. The statue's title is derived from a popular archaic female dress, called peplos. It was initially thought that the statue was wearing a peplos, although modern scientists mostly reject this idea. The dress is far more likely an Anatolian long dress with a cape draped over. Bore holes on the head and shoulders indicate that the statue was decorated with bronze head decorations (probably

3430-473: The original structure. The first recorded fire that the classical building suffered was perhaps 377–376, a second more severe fire took hold sometime in 1st century BC or earlier followed by a campaign of repair. The Erechtheion along with the Parthenon suffered a further major destruction at some point in the 3rd or 4th century AD; whether this was due to Herulian or Visigoth attack or a natural disaster

3500-554: The physical rule but Butes taking the priesthood of Athena and Poseidon, this right being passed on to his descendants. This late origin myth or aition justified and validated the descent of the hereditary priesthood of the Boutidai family. His reign was marked by the war between Athens and Eleusis , when the Eleusinians were commanded by Eumolpus , coming from Thrace . An oracle declared that Athens' survival depended on

3570-406: The product of an attempted syncretism or merely a bricolage of relics accrued over time. On the east porch, immediately before the temple door, was an altar to Zeus Hypatos. Continuing inside in the eastern chamber of the naos would have been the altars to Poseidon and Erechtheus, Hephaistos and Boutes, and thrones of the temple priests. It is here that Athena's peplos might have been displayed. In

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3640-487: The reconstruction of the interior of the Erechtheion naos is that it was divided in two in imitation of the opisthodomos of the archaic temple of Athena Polias and that the altar of Athena was in the west half of the chamber and the altars of Erechtheus, Poseidon and Boutes in the other. Alternatively, that the Erechtheion was a replacement for the east cella of the archaic Temple of Athena and would have had an east cross wall. There are two figural sculptural programmes on

3710-591: The resulting trident marks. The altar of Thyechoos stood over the trident marks. Continuing outside was the sanctuary precinct, which may have contained the sacred olive tree, the snake pit, the Tomb of Kekrops and the Pandrosieon. Travellers' accounts of the Erechtheion are relatively scarce before the 18th century, when relations between the Ottoman Empire and Europe began to improve and access to Greece

3780-413: The son of "grain-giving Earth", reared by Athena . The earth-born son was sired by Hephaestus , whose semen Athena wiped from her thigh with a fillet of wool cast to earth, by which Gaia was made pregnant. In the contest for patronage of Athens between Poseidon and Athena, the salt spring on the Acropolis where Poseidon's trident struck was known as the sea of Erechtheus . The second Erechtheus

3850-449: The son-in-law of Erechtheus, was asked to choose his successor from among his many sons and chose Cecrops II, named for the mythic founder-king Cecrops . Thus Erechtheus is succeeded by Cecrops II, his brother, according to a fragment from the poet Casto. But according to pseudo-Apollodorus he was succeeded by his son. The central gods of the Acropolis of Athens were Poseidon Erechtheus and Athena Polias , "Athena patron-guardian of

3920-485: The structure along with its despoliation by antique collectors, including Elgin. This is how one of the caryatids was separated from the rest of the building and ended up in the British Museum. At one moment, Perhaps the greatest damage to the edifice came with the siege of 1826–1827 , when the Maiden Porch and west facade were felled by cannon fire and the masonry joints were scavenged for lead. This ruined state

3990-615: The structures on the Acropolis conventionally identified as the Arrephorion , the Sanctuary of Zeus Polieus , the Sanctuary of Pandion , and the Dörpfeld foundations . However, while there is no consensus among scholars on this issue, the building continues to be referred to as the Erechtheion by convention. In the official decrees the Ionic building is referred to as "... το͂ νεὸ το͂ ἐμ πόλει ἐν ο͂ι τὸ ἀρχαῖον ἄγαλμα" (the temple on

4060-555: The tomb of Kekrops, mythical king and cult hero to the Athenians; and their relationship to the tutelary deities of the city. For many years, the accepted scholarly opinion has been that the Erechtheion fulfilled a triplicate purpose in its interior design: to "replace the Old Temple [of Athena], to house the old image, and to unite in an organized building several shrines and places of religious significance." The following may be

4130-443: The unfortunate daughters of Erechtheus is comparable to those of the daughters of Hyacinthus of Lacedaemon , and of the daughters of Leos . In the following battle between the forces of Athens and Eleusis, Erechtheus won the battle and slew Eumolpus, but then himself fell, struck down by Poseidon's trident. According to fragments of Euripides ' tragedy Erechtheus , Poseidon avenged his son Eumolpus' death by driving Erechtheus into

4200-401: The various religious and architectural elements within the building remain the subject of debate. The temple was nonetheless a seminal example of the classical Ionic style and was highly influential on later Hellenistic , Roman , and Greek Revival architecture. The classical Erechtheion is the last in a series of buildings approximately on the mid-north site of the Acropolis of Athens ,

4270-576: The western section, there may have been the tomb of Erechtheus, the xoanon of Athena Polias and perhaps immediately before that a table. Additionally, this room housed the Lamp of Kallimachos , a Hermes, the saltwater well and a collection of spoils from the Persian War. To the north of this chamber was the north porch whose coffered ceiling was pierced supposedly as the entry point of one of Poseidon's thunderbolts; indentations below were thought to be

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4340-586: Was Nikolaos Balanos 's in 1902–1909. Dissatisfaction with Balanos's haphazard placement of the ashlar blocks and his use of steel joints that caused additional damage led to the creation of the interdisciplinary Acropolis Restoration Service in 1975, whose conservation work is ongoing. 37°58′20″N 23°43′35″E  /  37.9721°N 23.7265°E  / 37.9721; 23.7265 Erechtheus Erechtheus ( / ɪ ˈ r ɛ k θj uː s , - θ i ə s / ; Ancient Greek : Ἐρεχθεύς ) in Greek mythology

4410-407: Was Protogeneia , Pandora , Procris , Creusa , Oreithyia and Chthonia . Sometimes, his other mentioned children were Orneus , Thespius , Eupalamus , Sicyon and Merope . According to Pseudo-Apollodorus , Erechtheus II had a twin brother named Butes who married Erechtheus' daughter Chthonia, the "earth-born". The brothers divided the royal power possessed by Pandion, Erechtheus taking

4480-399: Was a king of Athens , the founder of the polis and, in his role as god, attached to Poseidon , as "Poseidon Erechtheus". The name Erichthonius is carried by a son of Erechtheus, but Plutarch conflated the two names in the myth of the begetting of Erechtheus. Athenians thought of themselves as Erechtheidai , the "sons of Erechtheus". In Homer 's Iliad (2. 547–48) Erechtheus is

4550-402: Was given a historicizing genealogy as son and heir to King Pandion I of Athens by Zeuxippe , this Pandion being son of Erichthonius. This later king Erechtheus may be distinguished as Erechtheus II. His siblings were Philomela , Procne , Butes and possibly Teuthras . Erechtheus was father, by his wife Praxithea , of sons: Cecrops , Pandorus , Metion and of six daughters, the eldest

4620-475: Was influential in disseminating the Ionic style and the form of the Erechtheion amongst architects and an appreciative public in the 18th and 19th centuries. For a record of the temple's condition prior to its destruction during the Greek War of Independence , there are the detailed drawings of William Gell . Gell's period of study in 1800–1801 coincided with the activity of Lord Elgin , whose despoliation of

4690-428: Was opened. Moreover, the building north of the Parthenon was not identified with Pausanias' description of the Temple of Athena Polias until Spon and Wheler 's account of the topography of the acropolis published in 1682. Their use of ancient sources in the identification of ancient buildings rather than local folklore, as had been the case before, was innovative and presaged the beginning of scholarship with regard to

4760-580: Was replaced between 421 and 407 BC by the present Erechtheum . Continuity of the site made sacred by the presence of Cecrops is inherent in the reference in Nonnus ' Dionysiaca to the Erechtheion lamp as "the lamp of Cecrops". Priests of the Erechtheum and the priestess of Athena jointly took part in the procession to Skiron that inaugurated the Skira festival near the end of the Athenian year . Their object

4830-492: Was the temenos at Skiron of the hero-seer Skiros, who had aided Eumolpus in the war between Athens and Eleusis in which Erechtheus II, the hero-king, was both triumphant and died. That Poseidon and Erechtheus were two names at Athens for the same figure (see below) was demonstrated in the cult at the Erechtheum, where there was a single altar, a single priest and sacrifices were dedicated to Poseidon Erechtheus , Walter Burkert observed, adding "An historian would say that

4900-480: Was the case for the Phrasikleia Kore . The Peplos Kore has distinct differences from the other discovered kore figures; the work is dressed in a particular manner, leading some archaeologists to suggest that the statue was a depiction of a goddess, or even a sculpted depiction of a wooden cult statue. The statue is carved in the round, but designed to be seen from the front, with many details, especially in

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