Joan Breton Connelly offers a mythological interpretation for the frieze, one that is in harmony with the rest of the temple's sculptural programme which shows Athenian genealogy through a series of succession myths set in the remote past. She identifies the central panel above the door of the Parthenon as the pre-battle sacrifice of the daughter of the king Erechtheus, a sacrifice that ensured Athenian victory over Eumolpos and his Thracian army. The great procession marching toward the east end of the Parthenon shows the post-battle thanksgiving sacrifice of cattle and sheep, honey and water, followed by the triumphant army of Erechtheus returning from their victory. This represents the first Panathenaia set in mythical times, the model on which historic Panathenaic processions were based.Connelly, Parthenon and Parthenoi, pp. 53–80.Connelly, The Parthenon Enigma, chapters 4, 5, and 7. This interpretation has been rejected by William St Clair, who considers that the frieze shows the celebration of the birth of Ion, who was a descendant of Erechtheus. This interpretation has been rejected by Catharine Titi, who agrees with St Clair that the mood is one of celebration (rather than sacrifice) but argues that the celebration of the birth of Ion requires the presence of an infant but there is no infant on the frieze.
Joan Breton Connelly offers a, mythological interpretation for the frieze, one that is in harmony with the rest of the temple's sculptural programme which shows Athenian genealogy through a series of succession myths set in the remote ,past. She identifies the central panel above the! door of the Parthenon as the pre-battle sacrifice of the daughter of the king Erechtheus, a sacrifice that ensured Athenian victory over Eumolpos and his Thracian army. The great procession marching toward the east end of the Parthenon shows the post-battle thanksgiving sacrifice of cattle and sheep, honey and water, followed by the triumphant army of Erechtheus returning from their victory. This represents the first Panathenaia set in mythical times, the model on which historic Panathenaic processions were based.Connelly, Parthenon and Parthenoi, pp. 53–80.Connelly, The Parthenon Enigma, chapters 4, 5, and 7. This interpreta,tion has been rejected by William St Clair, who considers that the frieze shows the celebration of the birth of Ion, who was a descendant of Erechtheus. This interpretation has been rejected by Catharine Titi, who agrees with St Clair that the mood is one of celebration (rather than sacrifice) but argues that the celebration of the birth of Ion requires the presence of an infant but there is no infant on the frieze.