Her protection of Ulysses, whose character is the human counterpart of her own, is the basis of the whole theurgy of the Odyssey, and is also strongly marked in the Δολώνεια. Again, she comes, in the first book[207], at the instance of Juno, to restrain and guide Achilles: for Juno, it is stated, loved both Agamemnon and Achilles alike; which may imply, that this was not the exact case with Minerva. So again, she inspires Diomed[208] for the work of his ἀριστεῖα, with a view to his personal distinction[209]. On each of the two occasions when the two goddesses come down together from heaven, it is Juno that makes the proposal. When Minerva prompts Pandarus to treachery, it is by the injunction of Jupiter, issued on the suggestion of Juno[210]. In the seventh book, however, she descends of herself on seeing that the Greeks lose ground, tells Apollo that she was come, as he was, with the intention to stay the battle[211], and the result of their counsel is one of the single fights (that between Hector and Ajax), which were sure to issue in glory to the Greek heroes. Still she has not the rabid virulence against Troy which distinguishes Juno, which makes her exact the decision for its destruction in the Olympian assembly, and which leads Jupiter to say to her sarcastically, that if she could but eat Priam and his children and subjects raw, then her anger would be satiated. In fact, Juno has all the marks of a deity entirely Hellic: both in the passionate character of her attachment, and in the absence of all signs whatever of any practical relation between her and the Trojan people. It is not so with Pallas. Pitilessly opposed to the Trojans in the war, she is nowhere so identified with the Greeks as to exhibit her in the light of one of those deities, whose influence or sympathies were confined to any one place or nation. Her enmity to Troy is mythologically founded on the Judgment of Paris[212]: but it has a more substantive ethical ground in the nature of the quarrel between the two countries. Unlike Juno and Neptune, she was regularly worshipped at Troy, where she had a priestess of high rank, and a temple placed, like that of Apollo, on the height of Pergamus. Distinct proof, however, that Minerva was neither originally at war with the Trojans, nor unknown to them by her beneficial influences, is afforded by the case of Phereclus son of Harmonides, the carpenter; this Phereclus was the builder of the ships of Paris, and was a highly skilled workman[213] by her favour, ἐξόχα γάρ μιν ἐφίλατο Πάλλας Ἀθήνη.