Footnote 163: See an exact representation of it in the Mus. Chiaramont. pl. 8, where we likewise find an example of the sleeves closed with agraffes.—Cf. pl. 16. Footnote 164: Plates. Nos. 98. 108. 131. 162. 172. Footnote 165: Aristoph. Thesmoph. 256. ----- But we have hitherto scarcely entered upon the list of their wardrobe, in enumerating some of the articles of which, I must crave the reader’s permission to employ the original terms, our language, in most cases, furnishing us with no equivalent. And, first, following the order of Pollux, who observes no principle of classification, we have the _Epomis_, a robe with sleeves, opposed to the _Exomis_, which had none. The _Diploïdion_, an ample cloak, or mantle, capacious enough to be worn double. The _Hemidiploïdion_, a more scanty mantle; the _Katastiktos_, adorned with flowers or figures of animals, or richly marked with spots, the _Katagogis_, the _Epiblema_, or cloak, and the _Peplos_,[166] a word of very equivocal character, used to signify a veil or mantle, a sofa-carpet, or a covering for a chariot. Generally, it seems to have designated a garment of double the necessary size, that, at pleasure, it might be put on, or cast, like a cloak, over the whole body, as appears from the Peplos of Athena.[167] That the word sometimes was used to signify a tunic appears from Xenophon, who says “the peplos being rent above, the bosom appeared.”[168] He, however, considers it to have formed part of the male costume. ----- Footnote 166: Poll. vii. 49, seq.—The _peploma_ of Pindar (Pyth. ix. 219) is now paploma. Wordsworth, Athens and Attica, p. 32. Cf. Iliad. ε. 315.—The peplos was sometimes embroidered with figures.—Il. ζ. 289–295. Footnote 167: Sch. Aristoph. Eq. 564. Poll. vii. 50. Footnote 168: Poll. vii. 50. Cf. Cyrop. iii. 1. 13.-3. 67. In Homer, Iliad, γ. 385, &c. the word, ἑανὸς, signifying a richly-wrought vest or robe, is synonymous, as Pollux remarks, with πέπλος vii. 51. This is, likewise, the opinion of Buttmann, who, however, supposes it to mean a “flexibly soft garment.”—Lexil. Art. 41. Others draw a distinction between ἑανὸς and πέπλος, the former, they say, being employed to signify a veil unwrought and purely white, the latter, one which was variegated with colours and embroidery. Passow considers it to be a mere adjective signifying “clear, light,” and says, that εἷμα or ἱμάτιον is always understood with it. -----