When the goddess slips out of her peplos ‘robe’ and into the khitōn ‘tunic’ that belongs to her father Zeus, there is an intervening moment of nudity. See MoM 3§1-3§7. This passage shows (a) the complementarity of the peplos ‘robe’ and the khitōn ‘tunic’ worn by Athena and (b) the complementarity of her roles as Athena Polias (goddess of the citadel) and Athena Parthenos (goddess virgin) in the myths and rituals of Athens. This complementarity is re-enacted in the Iliad. See MoM 3§§9–12. We see in these verses a linearity that follows a sequence controlled by time in the Homeric reference to the Peplos of Athena. This linearity substitutes for the circular sequence of the Athenians’ charter myth about Athena and the Gigantomachy, which means ‘battle of the gods and giants’. The Iliad here shows a metaphorical substitution of the Trojan War for the Gigantomachy. On metaphor, see the inventory of Words and Ideas; also MoM 0§01, 0§1 Extract 0-A. For the Athenians, Athena is the primary narrator of the Gigantomachy by way of pattern-weaving the narration in her own Peplos as a masterpiece of metonymy. On metonymy, see the inventory of Words and Ideas.