The Seba library treats Palladium in 6 passages, across 5 authors (including Otto, Walter F., Jung, Carl Gustav, Homer).
In the library
6 passages
we are inclined to think of the so-called Palladium and the many famous statues of armed Athena, although we are aware that the city of Athens… worshipped in the old temple on the Acropolis a carved wooden image which was not of this type.
Otto uses the Palladium to interrogate the reductive identification of Athena as a battle-goddess, arguing that the goddess's civilisational range exceeds the martial image the sacred statue implies.
Otto, Walter F., The Homeric Gods: The Spiritual Significance of Greek Religion, 1929thesis
Jung's index entry locates 'palladium' as an indexed concept within his discussion of energy-transforming sacred objects, situating it among fetishes and libido-analogues in the corpus of depth psychology.
Jung, Carl Gustav, The Structure and Dynamics of the Psyche, 1960supporting
when Diomedes and Odysseus crept into the temple of Athena in Troy and stole her statue, the Palladium, because there was a prophecy that the city would not fall while the statue was within the city walls.
The commentator on the Iliad articulates the Palladium's foundational mythological function: it is the apotropaic guarantee of a city's survival, whose removal is prerequisite for destruction.
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This fragment from the Epic Cycle preserves the early tradition that Dardanus received the Palladium from Zeus, establishing the statue's divine provenance and its role as the city's inviolable guardian.
Hesiod, Hesiod, the Homeric Hymns, and Homerica, -700supporting
Arnold rarely achieves his own voice: Wordsworth and Keats crowd him out except in a few lyrics like Palladium (a rather Frostian poem, as David Bromwich notes).
Bloom cites Arnold's lyric 'Palladium' as a rare instance of the poet escaping Wordsworth's influence, treating the mythological title as a cultural-literary touchstone rather than a depth-psychological concept.
Bloom, Harold, The Daemon Knows: Literary Greatness and the American Sublime, 2015aside
Mythology offers numerous equivalents of this kind, ranging from sacred objects such as churingas, fetishes, etc., to the figures of gods. The rites with which the sacred objects are surrounded often reveal very clearly their nature as transformers of energy.
Jung's discussion of libido-analogues provides the theoretical framework within which the Palladium, as sacred protective object, is implicitly classified: it belongs to the category of energy-transforming symbols that canalize psychic force.
Jung, Carl Gustav, The Structure and Dynamics of the Psyche, 1960supporting