er,
Leto, but no very visible father. He leads the ships of his islanders,
sometimes in the form of a dolphin. He is no 'Hellene'. In the fighting
at Troy he is against the Achaioi: he destroys the Greek host, he
champions Hector, he even slays Achilles. In the Homeric hymn to Apollo
we read that when the great archer draws near to Olympus all the gods
tremble and start from their seats; Leto alone, and of course Zeus, hold
their ground.[51:1] What this god's original name was at Delos we cannot
be sure: he has very many names and 'epithets'. But he early became
identified with a similar god at Delphi and adopted his name, 'Apollon',
or, in the Delphic and Dorian form, 'Apellon'--presumably the Kouros
projected from the Dorian gatherings called '_apellae_'.[51:2] As
Phoibos he is a sun-god, and from classical times onward we often find
him definitely identified with the Sun, a distinction which came easily
to a Kouros.

In any case, and this is the important point, he is at Delos the chief
god of the Ionians. The Ionians are defined by Herodotus as those tribes
and cities who were sprung from Athens and kept the Apaturia. They
recognized Delos as their holy place and worshipped Apollo Patroos as
their ancestor.[51:3] The Ionian Homer has naturally brought us the
Ionian god; and, significantly enough, though the tradition makes him an
enemy of the Greeks, and the poets have to accept the tradition, there
is no tendency to crab or belittle him. He is the most splendid and
awful of Homer's Olympians.

The case of Pallas Athena is even simpler, though it leads to a
somewhat surprising result. What Apollo is to Ionia that, and more,
Athena is to Athens. There are doubtless foreign elements in Athena,
some Cretan and Ionian, some Northern.[52:1] But her whole appearance in
history and literature tells the same story as her name. Athens is her
city and she is the goddess of Athens, the Athena or Athenaia Kore. In
Athens she can be simply 'Parthenos', the Maiden; elsewhere she is the
'Attic' or 'Athenian Maiden'. As Glaucopis she is identified or
associated with the Owl that was the sacred bird of Athens. As Pallas
she seems to be a Thunder-maiden, a sort of Keraunia or bride of
Keraunos. A Palladion consists of two thunder-shields, set one above the
other like a figure 8, and we can trace in art-types the development of
this 8 into a human figure. It seems clear that the old Achaioi cannot
have called their warrior-maiden, d