Editing Athena (section)

==Epithets and attributes==
{{see also|:Category:Epithets of Athena}}
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Athena was also the goddess of peace.<ref name=":0" />

In a similar manner to her patronage of various activities and Greek cities, Athena was thought to be a "protector of heroes" and a "patron of art" and various local traditions related to the arts and handicrafts.<ref name=":0">{{Cite book |last1=Janson |first1=Horst Woldemar |title=History of Art: The Western Tradition |last2=Janson |first2=Anthony F. |publisher=[[Pearson Education]] |year=2004 |isbn=0-13-182622-0 |editor-last=Touborg |editor-first=Sarah |edition=Revised 6th |volume=1 |location=Upper Saddle River, New Jersey |pages=111, 160 |author-link=Horst Woldemar Janson |editor-last2=Moore |editor-first2=Julia |editor-last3=Oppenheimer |editor-first3=Margaret |editor-last4=Castro |editor-first4=Anita}}</ref>

Athena was known as ''Atrytone'' ({{lang|grc|Άτρυτώνη}} "the Unwearying"), ''Parthenos'' ({{lang|grc|Παρθένος}} "Virgin"), and ''Promachos'' ({{lang|grc|Πρόμαχος}} "she who fights in front"). The epithet ''Polias'' (Πολιάς "of the city"), refers to Athena's role as protectress of the city.{{sfn|Schmitt|2000|pages=1059–1073}} The epithet ''Ergane'' (Εργάνη "the Industrious") pointed her out as the patron of craftsmen and artisans.{{sfn|Schmitt|2000|pages=1059–1073}} Burkert notes that the Athenians sometimes simply called Athena "the Goddess", ''hē theós'' (ἡ θεός), certainly an ancient title.{{sfn|Burkert|1985|page=139}} After serving as the judge at the trial of [[Orestes]] in which he was acquitted of having murdered his mother [[Clytemnestra]] since he was following [[Apollo]]'s orders, Athena won the epithet ''[[Athena Areia|Areia]]'' (Αρεία).{{sfn|Schmitt|2000|pages=1059–1073}} Some have described Athena, along with the goddesses [[Hestia]] and [[Artemis]] as being asexual, this is mainly supported by the fact that in the Homeric Hymns, 5, ''To Aphrodite'', where [[Aphrodite]] is described as having "no power" over the three goddesses.<ref>{{Cite book |url=https://www.worldcat.org/oclc/59339816 |title=The Homeric hymns |date=2003 |publisher=Penguin Books |translator-first1=Jules |translator-last1=Cashford |isbn=0-14-043782-7 |location=London |oclc=59339816}}</ref>

Athena was sometimes given the epithet ''Hippia'' (Ἵππια "of the horses", "equestrian"),{{sfn|Hurwit|1999|page=15}}{{sfn|Hubbard|1986|page=28}} referring to her invention of the [[bit (horse)|bit]], [[bridle]], [[chariot]], and [[wagon]].{{sfn|Hurwit|1999|page=15}} The Greek geographer [[Pausanias (geographer)|Pausanias]] mentions in his ''Guide to Greece'' that the temple of Athena ''Chalinitis'' ("the bridler"){{sfn|Hubbard|1986|page=28}} in Corinth was located near the tomb of [[Medea]]'s children.{{sfn|Hubbard|1986|page=28}} Other epithets include [[Ageleia]], [[Itonia]] and ''Aethyia'', under which she was worshiped in [[Megara]].{{sfn|Bell|1993|page=13}}<ref>[[Pausanias (geographer)|Pausanias]], i. 5. § 3; 41. § 6.</ref> She was worshipped as [[Assesia]] in [[Assesos]]. The word ''aíthyia'' ({{lang|grc|αἴθυια}}) signifies a "diver", also some diving bird species (possibly the [[shearwater]]) and figuratively, a "ship", so the name must reference Athena teaching the art of shipbuilding or navigation.<ref>[[John Tzetzes]], ''ad Lycophr''., ''l.c.''.</ref> In a temple at Phrixa in [[Ancient Elis|Elis]], reportedly built by [[Clymenus]], she was known as ''Cydonia'' (Κυδωνία).{{sfn|Schaus|Wenn|2007|page=30}} Pausanias wrote that at [[Buporthmus]] there was a sanctuary of Athena Promachorma (Προμαχόρμα), meaning ''protector of the anchorage''.<ref>{{Cite web |title=Pausanias, Description of Greece, 2.34.8 |url=https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0525.tlg001.perseus-grc1:2.34.8 |url-status=live |archive-url=https://web.archive.org/web/20210629120746/http://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0525.tlg001.perseus-grc1:2.34.8 |archive-date=29 June 2021 |access-date=20 February 2021}}</ref><ref>{{Cite web |title=Pausanias, Description of Greece, 2.34.9 |url=https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0525.tlg001.perseus-grc1:2.34.9 |url-status=live |archive-url=https://web.archive.org/web/20210624082637/https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:greekLit:tlg0525.tlg001.perseus-grc1:2.34.9 |archive-date=24 June 2021 |access-date=20 February 2021}}</ref>

The Greek biographer [[Plutarch]] describes Pericles's dedication of a statue to her as ''Athena [[Hygieia]]'' (Ὑγίεια, "Health") after she inspired, in a dream, his successful treatment of a man injured during the construction of the [[Propylaia (Acropolis of Athens)|gateway to the Acropolis]].<ref>{{cite book |title=Plutarch, Parallel Lives |date=1916 |publisher=uchicago.edu |chapter=Life of Pericles 13,8 |quote=The Parallel Lives by Plutarch published in Vol. III of the Loeb Classical Library edition, 1916 |chapter-url=https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Pericles*.html#13.8}}</ref>
''Mechanitis'' (Μηχανῖτις), meaning skilled in inventing, was one of the epithets of her.<ref>[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DM%3Aentry+group%3D14%3Aentry%3Dmechaneus-bio-1 A Dictionary of Greek and Roman biography and mythology, Mechaneus]</ref>

At Athens there is the temple of Athena ''Phratria'', as patron of a [[phratry]], in the [[Ancient Agora of Athens]].<ref>{{cite book |author=Lesley A. Beaumont |url=https://books.google.com/books?id=iXSmuBlH79QC |title=Childhood in Ancient Athens: Iconography and Social History |publisher=Routledge |year=2013 |isbn=978-0415248747 |page=69}}</ref>

===Pallas Athena===
{{Redirect|Pallas Athena}}[[File:Pallas Athena or, Armoured Figure by Rembrandt Harmensz. van Rijn.jpg|thumb|''[[Pallas Athena (Rembrandt)|Pallas Athenas]]'' (1657) by [[Rembrandt]], which recalls her attributes as the goddess of warfare.|left]]
Athena's epithet ''Pallas'' – her most renowned one – is derived either from {{lang|grc|πάλλω}}, meaning "to brandish [as a weapon]", or, more likely, from {{lang|grc|παλλακίς}} and related words, meaning "youth, young woman".<ref>Chantraine, s.v.; the ''New Pauly'' says the etymology is simply unknown</ref> On this topic, Walter Burkert says "she is the Pallas of Athens, ''Pallas Athenaie'', just as Hera of Argos is ''Here Argeie''".{{sfn|Burkert|1985|page=139}} In later times, after the original meaning of the name had been forgotten, the Greeks invented myths to explain its origins, such as those reported by the Epicurean philosopher [[Philodemus]] and the ''Bibliotheca'' of Pseudo-Apollodorus, which claim that ''Pallas'' was originally a separate entity, whom Athena had slain in combat.<ref>''New Pauly'' s.v. Pallas</ref>

In one version of the myth, [[Pallas (daughter of Triton)|Pallas]] was the daughter of the sea-god [[Triton (mythology)|Triton]],{{sfn|Graves|1960|pages=50–55}} and she and Athena were childhood friends. Zeus one day watched Athena and Pallas have a friendly [[sparring]] match. Not wanting his daughter to lose, Zeus flapped his [[aegis]] to distract Pallas, whom Athena accidentally impaled.{{sfn|Graves|1960|page=50}} Distraught over what she had done, Athena took the name Pallas for herself as a sign of her grief and tribute to her friend and Zeus gave her the aegis as an apology.{{sfn|Graves|1960|page=50}} In another version of the story, [[Pallas (Giant)|Pallas]] was a [[Giants (Greek mythology)|Giant]];{{sfn|Kerényi|1951|page=120}} Athena slew him during the [[Gigantomachy]] and [[Flaying|flayed off]] his skin to make her cloak, which she wore as a victory trophy.{{sfn|Kerényi|1951|page=120}}{{sfn|Burkert|1985|page=140}}{{sfn|Deacy|2008|page=51}}{{sfn|Powell|2012|page=231}} In an alternative variation of the same myth, Pallas was instead Athena's father,{{sfn|Kerényi|1951|page=120}}{{sfn|Burkert|1985|page=140}} who attempted to assault his own daughter,{{sfn|Kerényi|1951|page=120-121}} causing Athena to kill him and take his skin as a trophy.{{sfn|Kerényi|1951|page=121}}

The ''[[Palladium (classical antiquity)|palladium]]'' was a statue of Athena that was said to have stood in her temple on the Trojan Acropolis.{{sfn|Deacy|2008|page=68}} Athena was said to have carved the statue herself in the likeness of her dead friend Pallas.{{sfn|Deacy|2008|page=68}} The statue had special talisman-like properties{{sfn|Deacy|2008|page=68}} and it was thought that, as long as it was in the city, Troy could never fall.{{sfn|Deacy|2008|page=68}} When the Greeks captured Troy, [[Cassandra]], the daughter of [[Priam]] and [[Hecuba]], clung to the palladium for protection,{{sfn|Deacy|2008|page=68}} but [[Ajax the Lesser]] violently tore her away from it, dragged her over to the other captives and raped her.{{sfn|Deacy|2008|page=68}} Athena was infuriated by this violation of her protection.{{sfn|Deacy|2008|pages=68–69}} Although [[Agamemnon]] attempted to placate her anger with sacrifices, Athena sent a storm at Cape Kaphereos to destroy almost the entire Greek fleet and scatter all of the surviving ships across the Aegean.{{sfn|Deacy|2008|page=71}}

=== ''Glaukopis'' ===
[[File:Silver tetradrachm Athens new style reverse.jpg|thumb|The [[owl of Athena]], surrounded by an olive wreath. Reverse of an Athenian silver tetradrachm, {{circa}} 175 BC]]

In [[Homer]]'s [[Epic poetry|epic works]], Athena's most common [[epithets in Homer|epithet]] is ''{{lang|grc-Latn|Glaukopis}}'' ({{lang|grc|γλαυκῶπις}}), which usually is translated as, "bright-eyed" or "with gleaming eyes".<ref>{{LSJ|glaukw{{=}}pis|γλαυκῶπις|shortref}}.</ref> The word is a combination of ''{{lang|grc-Latn|glaukós}}'' ({{lang|grc|γλαυκός}}, meaning "gleaming, silvery", and later, "bluish-green" or "gray")<ref>{{LSJ|glauko/s1|γλαυκός|shortref}}.</ref> and ''{{lang|grc-Latn|ṓps}}'' ({{lang|grc|ὤψ}}, "eye, face").<ref>{{LSJ|w)/y|ὤψ|shortref}}.</ref>

The word ''{{lang|grc-Latn|glaúx}}'' ({{lang|grc|γλαύξ}},<ref>{{cite book |author1=Thompson, D'Arcy Wentworth |url=https://archive.org/stream/glossaryofgreekb00thomrich#page/44/mode/2up |title=A glossary of Greek birds |date=1895 |publisher=Oxford, Clarendon Press |page=45 |author-link1=D'Arcy Wentworth Thompson}}</ref> "little owl")<ref>{{LSJ|glau/c|γλαύξ|shortref}}.</ref> is from the same root, presumably according to some, because of the bird's own distinctive eyes. Athena was associated with the owl from very early on;{{sfn|Nilsson|1950|pages=491–496}} in archaic images, she is frequently depicted with an [[Owl of Athena|owl]] perched on her hand.{{sfn|Nilsson|1950|pages=491–496}} Through its association with Athena, the owl evolved into the national mascot of the Athenians and eventually became a symbol of wisdom.{{sfn|Deacy|Villing|2001}}

=== ''Tritogeneia'' ===
In the ''[[Iliad]]'' (4.514), the ''[[Odyssey]]'' (3.378), the ''[[Homeric Hymns]]'', and in [[Hesiod]]'s ''[[Theogony]]'', Athena is also given the curious epithet ''Tritogeneia'' (Τριτογένεια), whose significance remains unclear.{{sfn|Graves|1960|page=55}} It could mean various things, including "Triton-born", perhaps indicating that the [[Triton (mythology)|homonymous sea-deity]] was her parent according to some early myths.{{sfn|Graves|1960|page=55}} One myth relates the foster father relationship of this Triton towards the half-orphan Athena, whom he raised alongside his own daughter Pallas.{{sfn|Graves|1960|pages=50–55}} Kerényi suggests that "Tritogeneia did not mean that she came into the world on any particular river or lake, but that she was born of the water itself; for the name Triton seems to be associated with water generally."{{sfn|Kerényi|1951|page=128}}<ref>{{LSJ|*tritoge/neia|Τριτογένεια|shortref}}.</ref> In [[Ovid]]'s ''[[Metamorphoses]]'', Athena is occasionally referred to as "Tritonia".

Another possible meaning may be "triple-born" or "third-born", which may refer to a triad or to her status as the third daughter of Zeus or the fact she was born from Metis, Zeus, and herself; various legends list her as being the first child after Artemis and Apollo, though other legends identify her as Zeus' first child.<ref>Hesiod, ''Theogony'' II, 886–900.</ref> Several scholars have suggested a connection to the [[Rigveda|Rigvedic]] god [[Trita]],{{sfn|Janda|2005|page=289-298}} who was sometimes grouped in a body of three mythological poets.{{sfn|Janda|2005|page=289-298}} Michael Janda has connected the myth of Trita to the scene in the ''[[Iliad]]'' in which the "three brothers" Zeus, Poseidon, and Hades divide the world between them, receiving the "broad sky", the sea, and the underworld respectively.{{sfn|Janda|2005|page=293}}<ref>Homer, ''Iliad'' XV, 187–195.</ref> Janda further connects the myth of Athena being born of the head (i.&nbsp;e. the uppermost part) of Zeus, understanding ''Trito-'' (which perhaps originally meant "the third") as another word for "the sky".{{sfn|Janda|2005|page=293}} In Janda's analysis of Indo-European mythology, this heavenly sphere is also associated with the mythological body of water surrounding the inhabited world (''cfr.'' Triton's mother, [[Amphitrite]], queen of [[Poseidon]]).{{sfn|Janda|2005|page=293}}

Yet another possible meaning is mentioned in [[Diogenes Laertius]]' biography of [[Democritus]], that Athena was called "Tritogeneia" because three things, on which all mortal life depends, come from her.<ref>{{Cite web |title=Diogenes Laertius, Lives of Eminent Philosophers, BOOK IX, Chapter 7. DEMOCRITUS(? 460-357 B.C.) |url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0258%3Abook%3D9%3Achapter%3D7}}</ref>

===Cult and patronages===
=== Panhellenic and Athenian cult ===
[[File:Tétradrachme athénien représentant Athéna.jpg|thumb|left|Athenian [[tetradrachm]] representing the goddess Athena]]
{{Ancient Greek religion}}

In her aspect of ''Athena Polias'', Athena was venerated as the goddess of the city and the protectress of the citadel.{{sfn|Burkert|1985|page=140}}{{sfn|Herrington|1955|pages=11–15}}{{sfn|Hurwit|1999|page=15}} In Athens, the [[Plynteria]], or "Feast of the Bath", was observed every year at the end of the month of [[Thargelion]].{{sfn|Simon|1983|page=46}} The festival lasted for five days. During this period, the priestesses of Athena, or ''[[plyntrídes]]'', performed a cleansing ritual within the [[Erechtheion]], a sanctuary devoted to Athena and Poseidon.{{sfn|Simon|1983|pages=46–49}} Here Athena's statue was undressed, her clothes washed, and body purified.{{sfn|Simon|1983|pages=46–49}} Athena was worshipped at festivals such as [[Chalceia]] as ''Athena Ergane'',{{sfn|Herrington|1955|pages=1–11}}{{sfn|Hurwit|1999|page=15}} the patroness of various crafts, especially [[weaving]].{{sfn|Herrington|1955|pages=1–11}}{{sfn|Hurwit|1999|page=15}} She was also the patron of metalworkers and was believed to aid in the forging of armor and weapons.{{sfn|Herrington|1955|pages=1–11}} During the late fifth century BC, the role of goddess of philosophy became a major aspect of Athena's [[cult (religious practice)|cult]].{{sfn|Burkert|1985|pages=305–337}}

[[File:Peplos scene BM EV.JPG|thumb|A new ''[[peplos]]'' was woven for Athena and ceremonially brought to dress her [[cult image]] ([[British Museum]]).]]

As ''[[Athena Promachos]]'', she was believed to lead soldiers into battle.{{sfn|Herrington|1955|pages=11–14}}{{sfn|Schmitt|2000|pages=1059–1073}} Athena represented the disciplined, strategic side of war, in contrast to her brother [[Ares]], the patron of violence, bloodlust, and slaughter—"the raw force of war".{{sfn|Darmon|1992|pages=114–115}}{{sfn|Hansen|2004|pages=123–124}} Athena was believed to only support those fighting for a just cause{{sfn|Darmon|1992|pages=114–115}} and was thought to view war primarily as a means to resolve conflict.{{sfn|Darmon|1992|pages=114–115}} The Greeks regarded Athena with much higher esteem than Ares.{{sfn|Darmon|1992|pages=114–115}}{{sfn|Hansen|2004|pages=123–124}} Athena was especially worshipped in this role during the festivals of the [[Panathenaea]] and [[Pamboeotia]],{{sfn|Robertson|1992|pages=90–109}} both of which prominently featured displays of athletic and military prowess.{{sfn|Robertson|1992|pages=90–109}} As the patroness of heroes and warriors, Athena was believed to favor those who used cunning and intelligence rather than brute strength.{{sfn|Hurwit|1999|page=18}}

[[File:The Parthenon in Athens.jpg|thumb|left|upright=1.3|The [[Parthenon]] on the [[Athenian Acropolis]], which is dedicated to Athena Parthenos{{sfn|Burkert|1985|page=143}}]]

In her aspect as a warrior maiden, Athena was known as ''[[Athena Parthenos|Parthenos]]'' ({{lang|grc|[[:wikt:παρθένος|Παρθένος]]}} "virgin"),{{sfn|Herrington|1955|pages=11–14}}{{sfn|Goldhill|1986|page=121}}{{sfn|Garland|2008|page=217}} because, like her fellow goddesses [[Artemis]] and [[Hestia]], she was believed to remain perpetually a virgin.{{sfn|Hansen|2004|page=123}}{{sfn|Goldhill|1986|page=31}}{{sfn|Herrington|1955|pages=11–14}}{{sfn|Garland|2008|page=217}}{{sfn|Kerényi|1952}} Athena's most famous temple, the [[Parthenon]] on the [[Athenian Acropolis]], takes its name from this title.{{sfn|Kerényi|1952}} According to [[Károly Kerényi|Karl Kerényi]], a scholar of Greek mythology, the name ''Parthenos'' is not merely an observation of Athena's virginity, but also a recognition of her role as enforcer of rules of sexual modesty and ritual mystery.{{sfn|Kerényi|1952}} Even beyond recognition, the Athenians allotted the goddess value based on this pureness of virginity, which they upheld as a rudiment of female behavior.{{sfn|Kerényi|1952}} Kerényi's study and theory of Athena explains her virginal epithet as a result of her relationship to her father Zeus and a vital, cohesive piece of her character throughout the ages.{{sfn|Kerényi|1952}} This role is expressed in several stories about Athena. [[Marinus of Neapolis]] reports that when Christians removed the statue of the goddess from the [[Parthenon]], a beautiful woman appeared in a dream to [[Proclus]], a devotee of Athena, and announced that the ''"Athenian Lady"'' wished to dwell with him.<ref>{{cite web |title=Marinus of Samaria, The Life of Proclus or Concerning Happiness |url=http://www.tertullian.org/fathers/marinus_01_life_of_proclus.htm |website=tertullian.org |pages=15–55 |date=1925 |quote=Translated by Kenneth S. Guthrie (Para:30)}}</ref>

Athena was also credited with creating the pebble-based form of divination. Those pebbles were called ''[[Thriae|thriai]]'', which was also the collective name of a group of nymphs with prophetic powers. Her half-brother Apollo, however, angered and spiteful at the practitioners of an art rival to his own, complained to their father Zeus about it, with the pretext that many people took to casting pebbles, but few actually were true prophets. Zeus, sympathizing with Apollo's grievances, discredited the pebble divination by rendering the pebbles useless. Apollo's words became the basis of an ancient Greek idiom.{{sfn|Apollodorus of Athens|2016|page=[https://books.google.com/books?id=eFmQCwAAQBAJ&pg=PT224 224]}}

=== Regional cults ===
[[File:Tetradrachm Eumenes I of Pergamon reverse CdM Paris.jpg|thumb|right|Reverse side of a [[Pergamon|Pergamene]] silver [[tetradrachm]] minted by [[Eumenes I]] (r. 263–241 BC), showing Athena seated on a throne]]

Athena was not only the patron goddess of Athens, but also other cities, including [[Pergamon]],<ref name=":0" /> [[Argos, Peloponnese|Argos]], [[Sparta]], [[Gortyn]], [[Lindos]], and [[Larissa|Larisa]].{{sfn|Schmitt|2000|pages=1059–1073}} The various cults of Athena were all branches of her panhellenic cult{{sfn|Schmitt|2000|pages=1059–1073}} and often proctored various initiation rites of Grecian youth, such as the passage into citizenship by young men or the passage of young women into marriage.{{sfn|Schmitt|2000|pages=1059–1073}} These cults were portals of a uniform socialization, even beyond mainland Greece.{{sfn|Schmitt|2000|pages=1059–1073}} Athena was frequently equated with [[Aphaea]], a local goddess of the island of [[Aegina]], originally from [[Crete]] and also associated with [[Artemis]] and the nymph [[Britomartis]].{{sfn|Pilafidis-Williams|1998}} In [[Arcadia (ancient region)|Arcadia]], she was assimilated with the ancient goddess Alea and worshiped as [[Athena Alea]].{{sfn|Jost|1996|pages=134–135}} Sanctuaries dedicated to Athena Alea were located in the [[Laconia]]n towns of [[Mantineia]] and [[Tegea]]. The temple of Athena Alea in Tegea was an important religious center of ancient Greece.{{efn|"This sanctuary had been respected from early days by all the [[Peloponnesian]]s, and afforded peculiar safety to its suppliants" (Pausanias, ''Description of Greece'' iii.5.6)}} The geographer [[Pausanias (geographer)|Pausanias]] was informed that the ''temenos'' had been founded by [[Aleus]].<ref>Pausanias, ''Description of Greece'' viii.4.8.</ref>

Athena had a major temple on the [[Sparta#Archaeology of the classical period|Spartan Acropolis]],{{sfn|Deacy|2008|page=127}}{{sfn|Hurwit|1999|page=15}} where she was venerated as Poliouchos and ''Khalkíoikos'' ("of the Brazen House", often [[latin]]ized as ''Chalcioecus'').{{sfn|Deacy|2008|page=127}}{{sfn|Hurwit|1999|page=15}} This epithet may refer to the fact that cult statue held there may have been made of bronze,{{sfn|Deacy|2008|page=127}} that the walls of the temple itself may have been made of bronze,{{sfn|Deacy|2008|page=127}} or that Athena was the patron of metal-workers.{{sfn|Deacy|2008|page=127}} Bells made of terracotta and bronze were used in Sparta as part of Athena's cult.{{sfn|Deacy|2008|page=127}} An [[Ionic order|Ionic-style]] temple to Athena Polias was built at [[Priene]] in the fourth century BC.{{sfn|Burn|2004|page=10}} It was designed by [[Pythius of Priene|Pytheos of Priene]],{{sfn|Burn|2004|page=11}} the same architect who designed the [[Mausoleum at Halicarnassus]].{{sfn|Burn|2004|page=11}} The temple was dedicated by [[Alexander the Great]]{{sfn|Burn|2004|pages=10–11}} and [[Priene inscription of Alexander the Great|an inscription from the temple]] declaring his dedication is now held in the [[British Museum]].{{sfn|Burn|2004|page=10}} She was worshipped as ''Athena Asia'' in [[Colchis]] – supposedly on an account of a nearby mountain with that name – from which her worship was believed to have been brought by [[Castor and Pollux]] to [[Laconia]], where a temple was built to her at [[Las (Greece)|Las]].<ref>[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' 3.24.5</ref><ref>{{cite book
| last = Manheim
| first = Ralph
| author-link = Ralph Manheim
| title = Prometheus: Archetypal Image of Human Existence
| publisher = [[Princeton University Press]]
| date = 1963
| pages = 56
| language = English
| url = https://books.google.com/books?id=FdPgDwAAQBAJ
| isbn = 9780691019079
}}</ref><ref>{{cite book
| last = Farnell
| first = Lewis Richard
| author-link = Lewis Richard Farnell
| title = Greek Hero Cults and Ideas of Immortality: The Gifford Lectures Delivered in the University of St. Andrews in the Year 1920
| publisher = [[Clarendon Press]]
| date = 1921
| pages = 199
| language = English
| url = https://books.google.com/books?id=Uk4KaZk7eSkC
| isbn =978-0-19-814292-8
}}</ref>

In Pergamon, Athena was thought to have been a god of the [[cosmos]] and the aspects of it that aided Pergamon and its fate.<ref name=":0" />