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τριξὰ ἐξευρήματα. This passage is of great importance for our knowledge of Greek armour. The difference between the weapons of Homeric and those of later times is well known; H. here attributes three changes to the Carians, who were prominent as mercenaries in the seventh and sixth centuries (cf. Helbig, Hom. Ep., p. 344; Archil. fr. 24; and ii. 152, 154, v. 111. 1). The statement is repeated by Strabo (661), who says (662) the Carians καθ᾽ ὅλην ἐπλανήθησαν τὴν Ἑλλάδα, μισθοῦ στρατεύοντες. Pliny (N. H. vii. 200） also credits the Carians with greaves. H. has grasped the difference between the huge body-covering shield (ἠύτε πύργος) [Lang, Homer and his Age, 110 f. compares the shields in the Bayeux Tapestry and refutes the theory that they were only used in a chariot] and the round shield of manageable size, borne on the left arm. Some (e.g. Tsountas, p. 193) think he is wrong as to the ‘badges’, and refer to the ‘stars’ on Mycenaean shields and the well-known shield of Achilles of Il. 18. Curtius, however (Ges. Abh. ii. 89), accepts the statement of H., who is probably referring to some particular form of badge, which was specially Carian. With regard to λόφος and ὄχανον Strabo (661) quotes from Alcaeus λόφον σείων Καρικόν, and from Anacreon, Καρικοεργὲς ὄχανον. The λόφος is frequent in Homer (Il. vi. 469, Hector's boy ἐκλίνθη . . . ταρβήσας χαλκόν τε ἰδε λόφον ἱππιοχαίτην), as H. must have known. Hence he may be referring to the later form of crest which fits right on the helmet, as opposed to the earlier form which was raised on a κύμβαχος (Il. xv. 536); the two forms of crests are seen in the Euphorbus plate (Brunn, Griech. Kunstg. (1893), fig. 114). With the later form comes in the more frequent use of cheek-pieces to the helmet, which, by hiding the face, would make ‘badges’ more necessary. The ὄχανον (or ὀχάνη) is used by the Schardana on the Egyptian monuments of the thirteenth century (Helbig, Hom. Ep., fig. 124, at Ipsambul); the ‘shield-band’, therefore, may have been borrowed by the Carians from an earlier Anatolian race. The ‘band’ (of metal, wood, or leather) was placed across the diameter of the shield from rim to rim (cf. picture in D. of A., s. v. ‘Clipeus’); the shield also had a grip (πόρπαξ) of leather running round inside the rim. Hence πόρπαξ and ὄχανον are used as convertible (Schol. to Arist. Eq. 849). They were, however, properly distinct; the conservative Spartans used only the πόρπαξ till the third century (Plut. Cleom. 11). The ὄχανα may be the Homeric κανόνες (Il. xiii. 407; Helb., pp. 324-57), but it is more probable these latter are the ῥάβδοι of Hesych. (s. v.), the stiffening rods in the centre of the leather shield. Cf. Leaf, Iliad, vol. i, App. B, for this and other points as to Homeric armour. περικείμενοι. We have a shield hung from the left shoulder (cf. Il. xvi. 106 “ὁ δ᾽ ἀριστερὸν ὦμον ἔκαμνεν ι ἔμπεδον αἰὲν ἔχων σάκος”) represented in the famous hunting scene on the dagger-blade from the fourth grave at Mycenae (Helbig, fig. 125); Reichel (Hom. Waff., p. 10) elaborately explains the working of the shield. In Il. v. 795-7 (cf. Il. v. 98), however, Diomede has his shield τελαμών on his right shoulder. This early shield also had a ‘grip’, which H. takes for granted; this omission hardly justifies Helbig's criticism, ‘H. either did not understand the old use or has expressed himself obscurely’ (p. 323). To περικείμενοι supply τελαμῶνας. The reason for placing the ‘shield belt’ on the left shoulder was that the sword belt had to be on the right one (Il. xiv. 404-5), as the sword itself was on the left side, so as to be drawn more easily.
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