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[90] ὅς all MSS. and Herodian; most edd. write “ὅ” after Bentley on account of the “ϝ” of “ϝοι”, and there can be little doubt that this is right. “ὅ” must of course be taken as the masc. of the relatival article; see note on 5.338. The mention of the peplos carries our thoughts to the Panathenaic festival at Athens. But the idea of propitiating divinities by clothing their images with costly robes is not only one of the most natural and universal of primitive cults, but survives in full force to the present day in many parts even of Western Europe. (References will be found in Frazer Paus. ii. p. 574.) It was particularly appropriate to the goddess who presided over feminine handiwork, including weaving, cf. 5.735. It is therefore needless to seek for Athenian inspiration in the present passage. Compare Pausan. iii. 16. 2 “ὑφαίνουσι δὲ κατὰ ἔτος αἱ γυναῖκες τῶι Ἀπόλλωνι χιτῶνα τῶι ἐν Ἀμύκλαις”, and v. 16. 2 “διὰ πέμπτου δὲ ὑφαίνουσιν ἔτους τῆι Ἥραι πέπλον αἱ ἑκκαίδεκα γυναῖκες” (in Olympia).

The appeal to Athene is made not because she is a special guardian of Troy, but because she is recognized as the protector and strength of Diomedes; only through her can his valour be abated. The title of “ἐρυσίπτολις” (305) is general. In virtue of her warlike nature she is the guardian of citadels, where her temple stands.

The Iliad, edited, with apparatus criticus, prolegomena, notes, and appendices. Walter Leaf. London. Macmillan. 1900.

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