Editing Athena

{{short description|Goddess of wisdom and war in ancient Greek religion and mythology}}
{{For|the capital city of Greece|Athens}}
{{redirect-several|Athena|Athene|Athina}}

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{{Use British English|date=December 2022}}
{{Use dmy dates|date=February 2025}}
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{{Infobox deity
| type = Greek
| name = Athena
| image = Mattei Athena Louvre Ma530 n2.jpg
| caption = ''Mattei Athena'' at [[Louvre]]. Roman copy from the 1st century BC/AD after the Greek original [[Piraeus Athena]] of the 4th century BC attributed to Cephisodotos or [[Euphranor]].
| god_of = Goddess of wisdom, warfare, and handicraft
| member_of = the [[Twelve Olympians]]
| abode = [[Mount Olympus]]
| tree = Olive
| animals = [[Owl of Athena|Owl]], serpent, horse
| symbol = [[Aegis]], helmet, spear, armor, [[Gorgoneion]], chariot, [[distaff]]
| parents = [[Zeus]] alone, or Zeus and [[Metis (mythology)|Metis]]{{efn|In other traditions, Athena's father is sometimes listed as [[Pallas (Giant)|Pallas]], [[Cyclopes|Brontes]], or [[Itonus|Itonos]]. [[Poseidon]] is also sometimes listed as her father, by the nymph Tritonis. Herodotus 4.180, Pausanias 1.14.6 }}{{sfn|Kerényi|1951|pages=121–122}}
| children = [[Erichthonius of Athens|Erichthonius]] (adopted)
| Roman_equivalent = [[Minerva]]
| equivalent1_type = Egyptian
| equivalent1 = [[Neith]]
}}
{{Contains special characters}}
'''Athena'''{{efn|{{IPAc-en|ə|ˈ|θ|iː|n|ə}}; [[Attic Greek]]: {{lang|grc|Ἀθηνᾶ}}, ''{{lang|grc-Latn|Athēnâ}}'', or {{lang|grc|Ἀθηναία}}, ''{{lang|grc-Latn|Athēnaía}}''; [[Epic Greek|Epic]]: {{lang|grc|Ἀθηναίη}}, ''{{lang|grc-Latn|Athēnaíē}}''; [[Doric Greek|Doric]]: {{lang|grc|Ἀθάνα}}, ''{{lang|grc-Latn|Athā́nā}}''}} or '''Athene''',{{efn|{{IPAc-en|ə|ˈ|θ|iː|n|iː}}; [[Ionic Greek|Ionic]]: {{lang|grc|Ἀθήνη}}, ''{{lang|grc-Latn|Athḗnē}}''}} often given the [[epithet]] '''Pallas''',{{efn|{{IPAc-en|ˈ|p|æ|l|ə|s}}; {{lang|grc|Παλλάς}} ''{{lang|grc-Latn|Pallás}}''}} is an [[ancient Greek religion|ancient Greek goddess]] associated with wisdom, warfare, and [[handicraft]]<ref name="Merriam-Webster">{{cite book |title=Merriam-Webster's Encyclopedia of Literature |date=1995 |publisher=Merriam-Webster |isbn=9780877790426 |page=[https://books.google.com/books?id=eKNK1YwHcQ4C&pg=PA81 81]}}</ref> who was later [[syncretism|syncretized]] with the [[Roman goddess]] [[Minerva]].{{sfn|Deacy|Villing|2001}} Athena was regarded as the patron and protectress of various cities across Greece, particularly the city of [[Athens]], from which she most likely received her name.<!--PLEASE DO NOT CHANGE THIS TO SAY ATHENS WAS NAMED AFTER ATHENA. Walter Burkert, a major authority on ancient Greek religion, states: "Since -ene is a typical place-name suffix - Mykene, Pallene, Troizen(e), Messene, and Cyrene - the goddess most probably takes her name from the city; she is the Pallas of Athens, just as Hera of Argos is Here Argeie." Thank you.-->{{sfn|Burkert|1985|page=139}} The [[Parthenon]] on the [[Acropolis of Athens]] is dedicated to her. Her major symbols include [[Owl of Athena|owls]], [[olive trees]], snakes, and the [[Gorgoneion]]. In art, she is generally depicted wearing a helmet and holding a spear.

From her origin as an Aegean [[tutelary deity|palace goddess]], Athena was closely associated with the city. She was known as ''Polias'' and ''Poliouchos'' (both derived from ''[[polis]]'', meaning "city-state"), and her temples were usually located atop the fortified [[acropolis]] in the central part of the city. The Parthenon on the Athenian Acropolis is dedicated to her, along with numerous other temples and monuments. As the patron of craft and weaving, Athena was known as ''Ergane''. She was also a [[Women in ancient warfare|warrior goddess]], and was believed to lead soldiers into battle as ''[[Athena Promachos]]''. Her main festival in Athens was the [[Panathenaic Games|Panathenaia]], which was celebrated during the month of [[Attic calendar|Hekatombaion]] in midsummer and was the most important festival on the Athenian calendar.

In [[Greek mythology]], Athena was believed to have been born from the forehead of her father [[Zeus]]. In almost all versions of the story, Athena has no mother and is born from Zeus' forehead by [[parthenogenesis]]. In a few others, such as [[Hesiod]]'s ''[[Theogony]]'', Zeus swallows his consort [[Metis (mythology)|Metis]], who was pregnant with Athena; in this version, Athena is first born within Zeus and then escapes from his body through his forehead. In the [[founding myth]] of Athens, Athena bested [[Poseidon]] in a competition over patronage of the city by creating the first olive tree. She was known as ''[[Athena Parthenos]]'' "Athena the Virgin". In one archaic [[Attica|Attic]] myth, [[Hephaestus]] tried and failed to rape her, resulting in [[Gaia]] giving birth to [[Erichthonius of Athens|Erichthonius]], an important Athenian founding hero Athena raised. She was the patron goddess of heroic endeavor; she was believed to have aided the heroes [[Perseus]], [[Heracles]], [[Bellerophon]], and [[Jason]]. Along with [[Aphrodite]] and [[Hera]], Athena was one of the three goddesses [[Judgement of Paris|whose feud]] resulted in the [[Trojan War]]. She plays an active role in the ''[[Iliad]]'', in which she assists the [[Achaeans (Homer)|Achaeans]] and, in the ''[[Odyssey]]'', she is the [[tutelary deity]] to [[Odysseus]].

In the later writings of the Roman poet [[Ovid]], Athena was said to have competed against the mortal [[Arachne]] in a weaving competition, afterward transforming Arachne into the first spider, and to have transformed [[Medusa]] into the [[Gorgon]] after witnessing the young woman being raped by Poseidon in the goddess's temple. Ovid also says that Athena saved the mortal maiden [[Corone (crow)|Corone]] from the same god by transforming her into a crow.<ref name=":1">{{cite book |author=Ovid |title=Metamorphoses |pages=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0028%3Abook%3D2%3Acard%3D531 2.569–88] |via=perseus.tufts.edu |accessdate=}}</ref>{{sfn|Sax|2003|pages=[https://books.google.com/books?id=jYDxAQAAQBAJ&pg=PA45 45–46]}} Since the [[Renaissance]], Athena has become an international symbol of wisdom, [[the arts]], and [[Classics|classical learning]]. Western artists and [[allegorists]] have often used Athena as a symbol of [[freedom]] and democracy.

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==Etymology==
[[File:Akropolis by Leo von Klenze.jpg|thumb|''The Acropolis at Athens'' (1846) by [[Leo von Klenze]]. Athena's name probably comes from the name of the city of [[Athens]].{{sfn|Burkert|1985|page=139}}{{sfn|Ruck|Staples|1994|page=24}}]]

Athena is associated with the city of [[Athens]].{{sfn|Burkert|1985|page=139}}{{sfn|Powell|2012|page=230}} The name of the city in ancient Greek is {{Lang|grc|Ἀθῆναι}} ({{Lang|grc-Latn|Athȇnai}}), a plural [[toponym]], designating the place where—according to myth—she presided over the ''Athenai'', a sisterhood devoted to her worship.{{sfn|Ruck|Staples|1994|page=24}} In ancient times, scholars argued whether Athena was named after Athens or Athens after Athena.{{sfn|Burkert|1985|page=139}} Now scholars generally agree that the goddess takes her name from the city;{{sfn|Burkert|1985|page=139}}{{sfn|Powell|2012|page=230}} the ending -''ene'' is common in names of locations, but rare for personal names.{{sfn|Burkert|1985|page=139}} Testimonies from different cities in [[ancient Greece]] attest that similar [[city goddess]]es were worshipped in other cities{{sfn|Ruck|Staples|1994|page=24}} and, like Athena, took their names from the cities where they were worshipped.{{sfn|Ruck|Staples|1994|page=24}} For example, in [[Mycenae]] there was a goddess called Mykene, whose sisterhood was known as ''Mykenai'',{{sfn|Ruck|Staples|1994|page=24}} whereas at [[Thebes (Greece)|Thebes]] an analogous deity was called Thebe, and the city was known under the plural form ''Thebai'' (or Thebes, in English, where the 's' is the plural formation).{{sfn|Ruck|Staples|1994|page=24}} The name ''Athenai'' is likely of [[Pre-Greek]] origin because it contains the presumably Pre-Greek [[morpheme]] ''*-ān-''.{{sfn|Beekes|2009|page=29}}

In his dialogue ''[[Cratylus (dialogue)|Cratylus]]'', the ancient Greek philosopher [[Plato]] (428–347 BC) gives some rather imaginative etymologies of Athena's name, based on the theories of the ancient Athenians and his etymological speculations:

{{blockquote|That is a graver matter, and there, my friend, the modern interpreters of Homer may, I think, assist in explaining the view of the ancients. Most of these in their explanations of the poet, assert that he meant by Athena "mind" [{{lang|grc|νοῦς}}, ''[[Nous|noũs]]''] and "intelligence" [{{lang|grc|διάνοια}}, ''[[diánoia]]''], and the maker of names appears to have had a singular notion about her; and indeed calls her by a still higher title, "divine intelligence" [{{lang|grc|θεοῦ νόησις}}, ''theoũ nóēsis''], as though he would say: This is she who has the mind of God [{{lang|grc|ἁ θεονόα}}, ''a theonóa'']. Perhaps, however, the name Theonoe may mean "she who knows divine things" [{{lang|grc|τὰ θεῖα νοοῦσα}}, ''ta theia noousa''] better than others. Nor shall we be far wrong in supposing that the author of it wished to identify this Goddess with moral intelligence [{{lang|grc|εν έθει νόεσιν}}, ''en éthei nóesin''], and therefore gave her the name Etheonoe; which, however, either he or his successors have altered into what they thought a nicer form, and called her Athena.|author=Plato|title=Cratylus ''407b''}}

Thus, Plato believed that Athena's name was derived from Greek {{lang|grc|Ἀθεονόα}}, {{Lang|grc-Latn|Atheonóa}}—which the later Greeks rationalised as from the deity's ({{Lang|grc|θεός}}, {{Lang|grc-Latn|theós}}) mind ({{Lang|grc|νοῦς}}, {{Lang|grc-Latn|noũs}}). The second-century AD orator [[Aelius Aristides]] attempted to derive natural symbols from the etymological roots of Athena's names to be ''[[Aether (classical element)|aether]]'', ''air'', ''earth'', and ''moon''.{{sfn|Johrens|1981|pages=438–452}}

==Origins==
[[File:Goddess-boars-tusk-griffin.jpg|thumb|upright=1.3|Fragment of a fresco from the Cult Center at [[Mycenae]] dating the late thirteenth century BC depicting a warrior goddess, possibly Athena, wearing a [[boar's tusk helmet]] and clutching a [[griffin]].{{sfn|Hurwit|1999|page=14}}]]

Athena was originally the [[Aegean civilization|Aegean]] goddess of the palace, who presided over household crafts and protected the king.{{sfn|Nilsson|1967|pages=347, 433}}{{sfn|Burkert|1985|page=140}}{{sfn|Puhvel|1987|page=133}}{{sfn|Kinsley|1989|pages=141–142}} A single [[Mycenaean Greek]] inscription {{lang|gmy|{{script|Linb|𐀀𐀲𐀙𐀡𐀴𐀛𐀊}}}} {{Lang|gmy-Latn|a-ta-na po-ti-ni-ja|italic=no}} appears at [[Knossos]] in the [[Linear B]] tablets from the Late Minoan II-era "Room of the Chariot Tablets";{{sfn|Ventris|Chadwick|1973|page=126}}{{sfn|Chadwick|1976|pages=88–89}}{{sfn|Hurwit|1999|page=14}} these comprise the earliest Linear B archive anywhere.{{sfn|Ventris|Chadwick|1973|page=126}} Although ''Athana potnia'' is often translated as "Mistress Athena", it could also mean "the ''[[Potnia]]'' of Athana", or ''the Lady of Athens''.{{sfn|Hurwit|1999|page=14}}{{sfn|Palaima|2004|page=444}} However, any connection to the city of Athens in the Knossos inscription is uncertain.{{sfn|Burkert|1985|page=44}} A sign series {{Lang|gmy-Latn|a-ta-no-dju-wa-ja}} appears in the still undeciphered corpus of [[Linear A]] tablets, written in the unclassified [[Minoan language]].<ref>[[Kophinas|KO]] Za 1 inscription, line 1.</ref> This could be connected with the Linear B Mycenaean expressions {{Lang|gmy-Latn|a-ta-na po-ti-ni-ja}} and {{Lang|gmy-Latn|di-u-ja}} or {{Lang|gmy-Latn|di-wi-ja}} (''Diwia'', "of Zeus" or, possibly, related to a [[List of Mycenaean deities#Goddesses|homonymous goddess]]),{{sfn|Ventris|Chadwick|1973|page=126}} resulting in a translation "Athena of Zeus" or "divine Athena". Similarly, in the Greek mythology and epic tradition, Athena figures as a daughter of Zeus ({{Lang|grc|Διός θυγάτηρ}}; ''cfr.'' [[Dyeus]]).{{sfn|Best|1989|page=30}} However, the inscription quoted seems to be very similar to "{{Lang|gmy-Latn|a-ta-nū-tī wa-ya}}", quoted as [[Kato Syme|SY]] Za 1 by Jan Best.{{sfn|Best|1989|page=30}} Best translates the initial {{Lang|gmy-Latn|a-ta-nū-tī}}, which is recurrent in line beginnings, as "I have given".{{sfn|Best|1989|page=30}}

A [[Mycenea]]n fresco depicts two women extending their hands towards a central figure, who is covered by an enormous figure-eight shield; this may depict the warrior-goddess with her ''[[Palladium (classical antiquity)|palladium]]'', or her palladium in an aniconic representation.{{sfn|Mylonas|1966|page=159}}{{sfn|Hurwit|1999|pages=13–14}} In the "[[List of Aegean frescos|Procession Fresco]]" at [[Knossos]], which was reconstructed by the Mycenaeans, two rows of figures carrying vessels seem to meet in front of a central figure, which is probably the Minoan precursor to Athena.{{sfn|Fururmark|1978|page=672}} The early twentieth-century scholar [[Martin P. Nilsson|Martin Persson Nilsson]] argued that the [[Minoan snake goddess figurines]] are early representations of Athena.{{sfn|Nilsson|1967|pages=347, 433}}{{sfn|Burkert|1985|page=140}}

Nilsson and others have claimed that, in early times, Athena was either an owl herself or a [[bird goddess]] in general.{{sfn|Nilsson|1950|page=496}} In the third book of the ''[[Odyssey]]'', she takes the form of a [[Sea eagle (bird)|sea-eagle]].{{sfn|Nilsson|1950|page=496}} Proponents of this view argue that she dropped her prophylactic owl mask before she lost her wings. "Athena, by the time she appears in art," [[Jane Ellen Harrison]] remarks, "has completely shed her animal form, has reduced the shapes she once wore of snake and bird to attributes, but occasionally in [[Black figure pottery|black-figure vase-paintings]] she still appears with wings."<ref>Harrison 1922:306. ''Cfr. ibid.'', p. 307, fig. 84: {{cite web|url=http://people.uncw.edu/kozloffm/Winged_Athena.jpg |title=Detail of a cup in the Faina collection |access-date=6 May 2007 |url-status=dead |archive-url=https://web.archive.org/web/20041105112709/http://people.uncw.edu/kozloffm/Winged_Athena.jpg |archive-date=5 November 2004 }}.</ref>

[[File:Seal of Inanna, 2350-2150 BCE.jpg|thumb|upright=1.3|left|Ancient [[Akkadian Empire|Akkadian]] [[cylinder seal]] (dating {{circa}} 2334–2154 BC) depicting [[Inanna]], the goddess of war, armored and carrying weapons, resting her foot on the back of a lion{{sfn|Wolkstein|Kramer|1983|pages=92, 193}}]]

It is generally agreed that the cult of Athena preserves some aspects of the [[Proto-Indo-European religion#Societal deities|Proto-Indo-European transfunctional goddess]].{{sfn|Puhvel|1987|pages=133–134}}{{sfn|Mallory|Adams|2006|page=433}} The cult of Athena may have also been influenced by those of Near Eastern warrior goddesses such as the [[East Semitic]] [[Ishtar]] and the [[Ugarit]]ic [[Anat]],{{sfn|Hurwit|1999|page=14}} both of whom were often portrayed bearing arms.{{sfn|Burkert|1985|page=140}} Classical scholar Charles Penglase notes that Athena resembles [[Inanna]] in her role as a "terrifying warrior goddess"{{sfn|Penglase|1994|page=235}} and that both goddesses were closely linked with creation.{{sfn|Penglase|1994|page=235}} Athena's birth from the head of Zeus may be derived from the earlier [[Sumer]]ian myth of Inanna's descent into and return from the [[Ancient Mesopotamian Underworld|Underworld]].{{sfn|Deacy|2008|pages=20–21, 41}}{{sfn|Penglase|1994|pages=233–325}}

Plato notes that the citizens of [[Sais]] in Egypt worshipped a goddess known as [[Neith]],{{efn|"The citizens have a deity for their foundress; she is called in the Egyptian tongue Neith and is asserted by them to be the same whom the Hellenes call Athena; they are great lovers of the Athenians, and say that they are in some way related to them." (''[[Timaeus (dialogue)|Timaeus]]'' 21e.)}} whom he identifies with Athena.<ref>Cf. also Herodotus, ''[[Histories (Herodotus)|Histories]]'' 2:170–175.</ref> Neith was the ancient Egyptian goddess of war and hunting, who was also associated with weaving; her worship began during the Egyptian Pre-Dynastic period. In Greek mythology, Athena was reported to have visited mythological sites in North Africa, including Libya's [[Triton (mythology)|Triton River]] and the [[Phlegra (mythology)|Phlegraean plain]].{{efn|[[Aeschylus]], ''[[The Eumenides|Eumenides]]'', v. 292 f. Cf. the tradition that she was the daughter of Neilos: see, e.&nbsp;g. Clement of Alexandria ''Protr.'' 2.28.2; Cicero, ''[[De Natura Deorum]]'' 3.59.}} Based on these similarities, the [[Sinologist]] [[Martin Bernal]] created the "[[Black Athena]]" hypothesis, which claimed that Neith was brought to Greece from Egypt, along with "an enormous number of features of civilization and culture in the third and second millennia".{{sfn|Bernal|1987|pages=21, 51 ff}}{{sfn|Fritze|2009|pages=221–229}} The "Black Athena" hypothesis stirred up widespread controversy near the end of the twentieth century,{{sfn|Berlinerblau|1999|page=93ff}}{{sfn|Fritze|2009|pages=221–255}} but it has now been widely rejected by modern scholars.{{sfn|Jasanoff|Nussbaum|1996|page=194}}{{sfn|Fritze|2009|pages=250–255}}
{{clear}}

==Epithets and attributes==
{{see also|:Category:Epithets of Athena}}
{{multiple image
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| caption1          = Cult statue of Athena with the face of the Carpegna type (late 1st century BC to early 1st century AD), from the Piazza dell'Emporio, Rome
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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" />

==Mythology==
===Birth===
[[File:Amphora birth Athena Louvre F32.jpg|thumb|upright=1.2|Athena is "born" from Zeus's forehead parthenogenetically as he grasps the clothing of [[Eileithyia]] on the right; [[black-figure pottery|black-figured]] [[amphora]], 550–525 BC, Louvre.]]
[[File:Varvakeion Athena.jpg|left|thumb|The [[Varvakeion Athena]], the most faithful copy of the Athena Parthenos, as displayed in the [[National Archaeological Museum, Athens]].]]
In the classical Olympian pantheon, Athena was regarded as the favorite child of Zeus, the king of the gods, born fully armed from his forehead. Since her birth, she possessed great power.{{sfn|Kerényi|1951|pages=118–120}}{{sfn|Deacy|2008|pages=17–32}}{{sfn|Penglase|1994|pages=230–231}}{{efn|[[Jane Ellen Harrison]]'s famous characterization of this myth-element as, "a desperate theological expedient to rid an earth-born Kore of her matriarchal conditions" (Harrison 1922:302) has never been refuted nor confirmed.}} The story of her birth comes in several versions.{{sfn|Kerényi|1951|pages=118–122}}{{sfn|Deacy|2008|pages=17–19}}{{sfn|Hansen|2004|pages=121–123}} The earliest mention is in Book V of the ''Iliad'', when [[Ares]] accused Zeus of being biased in favor of Athena because "''autos egeinao''" (literally "you fathered her", but probably intended as "you gave birth to her").<ref>''Iliad'' Book V, line 880</ref>{{sfn|Deacy|2008|page=18}} She usually is the daughter of Zeus, produced without a mother, and often emerged full-grown from his forehead; but there is an uncommon alternate story in which Zeus swallowed [[Metis (mythology)|Metis]], the goddess of counsel, while she was pregnant with Athena and when she was fully grown she emerged from his forehead.{{sfn|Kerényi|1951|pages=118–120}}{{sfn|Deacy|2008|pages=17–32}}{{sfn|Penglase|1994|pages=230–231}}{{efn|[[Jane Ellen Harrison]]'s famous characterization of this myth-element as, "a desperate theological expedient to rid an earth-born Kore of her matriarchal conditions" (Harrison 1922:302) has never been refuted nor confirmed.}}

In the version recounted by [[Hesiod]] in his ''[[Theogony]]'', Zeus married Metis, who is described as the "wisest among gods and mortal men", and engaged in sexual intercourse with her.<ref name="HesiodTheogony929e929t">Hesiod, ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D886 885–900] {{Webarchive|url=https://web.archive.org/web/20210224172406/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D886 |date=24 February 2021 }}, [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D901 929e-929t] {{Webarchive|url=https://web.archive.org/web/20211028114913/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0130:card=901 |date=28 October 2021 }}</ref>{{sfn|Kerényi|1951|pages=118–119}}{{sfn|Deacy|2008|page=18}}{{sfn|Hansen|2004|pages=121–122}} After learning that Metis was pregnant, however, he became afraid that the unborn offspring would try to overthrow him, because Gaia and [[Ouranos]] had prophesied that Metis would bear a son wiser and more powerful than his father who would overthrow him.<ref name="HesiodTheogony929e929t" />{{sfn|Kerényi|1951|pages=118–119}}{{sfn|Deacy|2008|page=18}}{{sfn|Hansen|2004|pages=121–122}} In order to prevent this, Zeus tricked Metis into letting him swallow her, but it was too late because she had already conceived and soon gave birth to their daughter Athena, whom Metis raised inside of his mind, where she continues to give him advice as a ruler. When Athena grew up, Metis forged robes, armor, a shield and a spear for her daughter.<ref name="HesiodTheogony929e929t" />{{sfn|Kerényi|1951|page=119}}{{sfn|Deacy|2008|page=18}}{{sfn|Hansen|2004|pages=121–122}} A later account of the story from the ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' of Pseudo-Apollodorus, written in the second century AD, makes Metis Zeus's unwilling sexual partner, rather than his wife.<ref name="Pseudo-Apollodorus136">Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D3%3Asection%3D6 1.3.6] {{Webarchive|url=https://web.archive.org/web/20210224174038/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D3%3Asection%3D6 |date=24 February 2021 }}</ref>{{sfn|Hansen|2004|pages=122–123}} According to this version of the story, Metis transformed into many different shapes in effort to escape Zeus,<ref name="Pseudo-Apollodorus136" />{{sfn|Hansen|2004|pages=122–123}} but Zeus successfully raped her and swallowed her.<ref name="Pseudo-Apollodorus136" />{{sfn|Hansen|2004|pages=122–123}}

After swallowing Metis, according to Hesiod, Zeus took six more wives in succession until he married his seventh and present wife, [[Hera]].{{sfn|Hansen|2004|pages=121–122}} Then Zeus experienced an enormous headache.{{sfn|Kerényi|1951|pages=119–120}}{{sfn|Deacy|2008|page=18}}{{sfn|Hansen|2004|pages=121–122}} He was in such pain that he ordered someone (either [[Prometheus]], [[Hephaestus]], [[Hermes]], [[Ares]], or Palaemon, depending on the sources examined) to cleave his head open with the ''[[labrys]]'', the double-headed [[Minoan civilization|Minoan]] [[axe]].{{sfn|Kerényi|1951|page=120}}{{sfn|Deacy|2008|page=18}}{{sfn|Penglase|1994|page=231}}{{sfn|Hansen|2004|pages=122–123}} Athena leaped from Zeus's head, often fully grown and armed.{{sfn|Kerényi|1951|page=120}}{{sfn|Deacy|2008|page=18}}{{sfn|Penglase|1994|pages=230–231}}{{sfn|Hansen|2004|pages=122–124}} The "First Homeric Hymn to Athena" states in lines 9–16 that the gods were awestruck by Athena's appearance{{sfn|Penglase|1994|page=233}} and even [[Helios]], the god of the sun, stopped his chariot in the sky.{{sfn|Penglase|1994|page=233}} Pindar, in his "Seventh Olympian Ode", states that she "cried aloud with a mighty shout" and that "the Sky and mother Earth shuddered before her".<ref>[[Pindar]], "[https://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DO.%3Apoem%3D7 Seventh Olympian Ode] {{Webarchive|url=https://web.archive.org/web/20210225043956/http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DO.%3Apoem%3D7 |date=25 February 2021 }}" lines 37–38</ref>{{sfn|Penglase|1994|page=233}}

Hesiod states that Hera was so annoyed at Zeus for having given birth to a child on his own that she conceived and bore [[Hephaestus]] by [[parthenogenesis|herself]],{{sfn|Hansen|2004|pages=121–122}} but in ''Imagines'' [https://archive.org/stream/imagines00philuoft#page/246/mode/2up 2. 27] (trans. Fairbanks), the third-century AD Greek rhetorician [[Philostratus the Elder]] writes that Hera "rejoices" at Athena's birth "as though Athena were her daughter also". The second-century AD Christian apologist [[Justin Martyr]] takes issue with those pagans who erect at springs images of [[Persephone|Kore]], whom he interprets as Athena: "They said that Athena was the daughter of Zeus not from intercourse, but when the god had in mind the making of a world through a word (''[[logos]]'') his first thought was Athena."<ref>Justin, ''Apology'' 64.5, quoted in Robert McQueen Grant, ''Gods and the One God'', vol. 1:155, who observes that it is [[Porphyry (philosopher)|Porphyry]] "who similarly identifies Athena with 'forethought'{{-"}}.</ref> According to a rare account of the story in a scholium on the ''Iliad'', when Zeus swallowed Metis, she was pregnant with Athena by the [[Cyclopes|Cyclops]] Brontes.<ref>Gantz, p. 51; Yasumura, [https://books.google.com/books?id=7cXUAAAAQBAJ&pg=PA89 p. 89] {{Webarchive|url=https://web.archive.org/web/20221227092613/https://books.google.com/books?id=7cXUAAAAQBAJ&pg=PA89 |date=27 December 2022 }}; scholia bT to ''Iliad'' 8.39.</ref> The ''[[Etymologicum Magnum]]''{{sfn|Kerényi|1951|page=281}} instead deems Athena the daughter of the [[Dactyl (mythology)|Daktyl]] [[Itonus|Itonos]].{{sfn|Kerényi|1951|page=122}} Fragments attributed by the Christian [[Eusebius of Caesarea]] to the semi-legendary [[Phoenicia]]n historian [[Sanchuniathon]], which Eusebius thought had been written before the [[Trojan War]], make Athena instead the daughter of [[Cronus]], a king of [[Byblos]] who visited "the inhabitable world" and bequeathed [[Attica]] to Athena.{{sfn|Oldenburg|1969|page=86}}<ref>{{cite book |chapter-url=http://www.sacred-texts.com/cla/af/af01.htm |title=Ancient Fragments |editor-first=Cory |editor-last=I. P. |translator=Cory |date=1832 |chapter=The Theology of the Phœnicians from Sanchoniatho |via=Internet Sacred Text Archive |access-date=25 August 2010 |archive-url=https://web.archive.org/web/20100905172619/http://www.sacred-texts.com/cla/af/af01.htm |archive-date=5 September 2010 |url-status=live}}</ref>

Athena, born a daughter instead of the son of the prophecy Hesiod described, never successfully overthrew her father Zeus as the ruler of the cosmos; but [[Homer]]' ''[[Illiad]]'' tells of an attempted overthrow, in which she, Hera and [[Poseidon]] conspired to overpower Zeus and tie him in bonds. It is only because of the [[Nereid]] [[Thetis]], who summoned Briareus, one of the [[Hecatoncheires]], to [[Mount Olympus]], that the other gods abandon their plans (out of fear for Briareus).<ref>Gantz, p. 59; Hard 2004, [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA82 p. 82]; [[Homer]], ''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:1.386-1.427 1.395–410].</ref>

===Lady of Athens===
[[File:René-Antoine Houasse - The Dispute of Minerva and Neptune, 1689.jpg|thumb|left|upright=1.3|''The Dispute of [[Minerva]] and [[Neptune (mythology)|Neptune]]'' by [[René-Antoine Houasse]] ({{circa|1689 or 1706}})]]

As the goddess of war, good counsel, prudent restraint and practical insight, Athena became the guardian of the welfare of kings. In a [[founding myth]] reported by Pseudo-Apollodorus,{{sfn|Kerényi|1951|page=281}} she competed with [[Poseidon]] for the patronage of Athens.{{sfn|Kerényi|1951|page=124}} They agreed that each would give the Athenians one gift{{sfn|Kerényi|1951|page=124}} and that [[Cecrops I|Cecrops]], the king of Athens, would determine which gift was better.{{sfn|Kerényi|1951|page=124}} Poseidon struck the ground with his [[trident]] and a salt water spring sprang up;{{sfn|Kerényi|1951|page=124}} this gave the Athenians access to trade and water.{{sfn|Graves|1960|page=62}} Athens at its height was a significant sea power, defeating the [[Achaemenid Empire|Persian]] fleet at the [[Battle of Salamis]]{{sfn|Graves|1960|page=62}}—but the water was salty and undrinkable.{{sfn|Graves|1960|page=62}} In an alternative version of the myth from [[Vergil]]'s ''[[Georgics]]'',{{sfn|Kerényi|1951|page=281}} Poseidon instead gave the Athenians the first horse.{{sfn|Kerényi|1951|page=124}} Athena offered the first domesticated [[olive tree]].{{sfn|Kerényi|1951|page=124}}{{sfn|Garland|2008|page=217}} Cecrops accepted this gift{{sfn|Kerényi|1951|page=124}} and declared Athena the patron goddess of Athens.{{sfn|Kerényi|1951|page=124}} The olive tree brought wood, oil, and food,{{sfn|Graves|1960|page=62}} and became a symbol of Athenian economic prosperity.{{sfn|Garland|2008|page=217}}{{sfn|Kinsley|1989|page=143}} [[Robert Graves]] was of the opinion that "Poseidon's attempts to take possession of certain cities are political myths",{{sfn|Graves|1960|page=62}} which reflect the conflict between matriarchal and patriarchal religions.{{sfn|Graves|1960|page=62}}

[[File:Atena-Giustiniani---Vatican.jpg|thumb|upright=1.2|The ''[[Athena Giustiniani]]'', a Roman copy of a Greek statue of Pallas Athena. The guardian serpent of the Athenian Acropolis sits coiled at her feet.{{sfn|Deacy|2008|page=88}}]]

Afterwards, Poseidon was so angry over his defeat that he sent one of his sons, [[Halirrhothius]], to cut down the tree. But as he swung his axe, he missed his aim and it fell in himself, killing him. This was supposedly the origin of calling Athena's sacred olive tree ''[[Moria (tree)|moria]]'', for Halirrhotius's attempt at revenge proved fatal (''moros'' in Greek). Poseidon in fury accused Ares of murder, and the matter was eventually settled on the [[Areopagus]] ("hill of Ares") in favour of Ares, which was thereafter named after the event.<ref>[[Maurus Servius Honoratus|Servius]] ''On Virgil's Georgics'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2007.01.0092%3Abook%3D1%3Acommline%3D18 1.18]; [[scholia]] on [[Aristophanes]]'s ''[[The Clouds|Clouds]]'' 1005</ref>{{sfn|Wunder|1855|page=[https://books.google.com/books?id=4grgAAAAMAAJ&pg=RA2-PA100, note on verse 703]}}

Pseudo-Apollodorus{{sfn|Kerényi|1951|page=281}} records an archaic legend, which claims that [[Hephaestus]] once attempted to rape Athena, but she pushed him away, causing him to [[ejaculate]] on her thigh.{{sfn|Kerényi|1951|page=123}}{{sfn|Burkert|1985|page=143}}{{sfn|Hansen|2004|page=125}} Athena wiped the [[semen]] off using a tuft of [[wool]], which she tossed into the dust, impregnating [[Gaia (mythology)|Gaia]] and causing her to give birth to [[Erichthonius of Athens|Erichthonius]].{{sfn|Kerényi|1951|page=123}}{{sfn|Burkert|1985|page=143}}{{sfn|Hansen|2004|page=125}} Athena adopted Erichthonius as her son and raised him.{{sfn|Kerényi|1951|page=123}}{{sfn|Hansen|2004|page=125}} The ''[[Fabulae]]'', a work of Roman mythography attributed to [[Gaius Julius Hyginus]], records a similar story in which Hephaestus demanded Zeus to let him marry Athena since he was the one who had smashed open Zeus's skull, allowing Athena to be born.{{sfn|Kerényi|1951|page=123}} Zeus agreed to this and Hephaestus and Athena were married,{{sfn|Kerényi|1951|page=123}} but, when Hephaestus was about to consummate the union, Athena vanished from the bridal bed, causing him to ejaculate on the floor, thus impregnating Gaia with Erichthonius.{{sfn|Kerényi|1951|page=123}}

The geographer [[Pausanias (geographer)|Pausanias]]{{sfn|Kerényi|1951|page=281}} records that Athena went to place the infant Erichthonius into a small chest{{sfn|Kerényi|1951|page=125}} (''cista''), which she entrusted to the care of the three daughters of [[Cecrops I|Cecrops]]: [[Herse]], [[Pandrosos]], and [[Aglaulus, daughter of Cecrops|Aglauros]] of Athens.{{sfn|Kerényi|1951|page=125}} She warned the three sisters not to open the chest,{{sfn|Kerényi|1951|page=125}} but did not explain to them why or what was in it.{{sfn|Kerényi|1951|page=125}} Aglauros, and possibly one of the other sisters,{{sfn|Kerényi|1951|page=125}} opened the chest.{{sfn|Kerényi|1951|page=125}} Differing reports say that they either found that the child itself was a serpent, that it was guarded by a serpent, that it was guarded by two serpents, or that it had the legs of a serpent.{{sfn|Kerényi|1951|pages=125–126}} In Pausanias's story, the two sisters were driven mad by the sight of the chest's contents and hurled themselves off the [[Acropolis]], dying instantly,{{sfn|Kerényi|1951|page=126}} but an Attic vase painting shows them being chased by the serpent off the edge of the cliff instead.{{sfn|Kerényi|1951|page=126}} An alternative version of the story is that Athena left the box with the daughters of Cecrops while she went to fetch a limestone mountain from the [[Kassandra, Chalkidiki|Pallene peninsula]] to use in the Acropolis. While she was away, Aglaurus and Herse opened the box. A crow saw them open the box, and flew away to tell Athena, who fell into a rage and dropped the mountain she was carrying which became [[Mount Lycabettus]].

Another version of the myth of the Athenian maidens is told in ''[[Metamorphoses]]'' by the Roman poet [[Ovid]] (43 BC{{snds}}17 AD); in this late variant [[Hermes]] falls in love with Herse. Herse, Aglaulus, and Pandrosus go to the temple to offer sacrifices to Athena. Hermes demands help from Aglaulus to seduce Herse. Aglaulus demands money in exchange. Hermes gives her the money the sisters have already offered to Athena. As punishment for Aglaulus's greed, Athena asks the goddess [[Invidia|Envy]] to make Aglaulus jealous of Herse. When Hermes arrives to seduce Herse, Aglaulus stands in his way instead of helping him as she had agreed. He turns her to stone.<ref>[[Ovid]], ''Metamorphoses'', X. Aglaura, Book II, 708–751; XI. The Envy, Book II, 752–832.</ref>

Erichthonius was one of the most important founding heroes of Athens{{sfn|Burkert|1985|page=143}} and the legend of the daughters of Cecrops was a cult myth linked to the rituals of the [[Arrhephoria]] festival.{{sfn|Burkert|1985|page=143}}{{sfn|Deacy|2008|pages=88–89}} Pausanias records that, during the Arrhephoria, two young girls known as the ''[[Arrhephoroi]]'', who lived near the temple of Athena Polias, would be given hidden objects by the [[High Priestess of Athena Polias|priestess of Athena]],{{sfn|Deacy|2008|page=89}} which they would carry on their heads down a natural underground passage.{{sfn|Deacy|2008|page=89}} They would leave the objects they had been given at the bottom of the passage and take another set of hidden objects,{{sfn|Deacy|2008|page=89}} which they would carry on their heads back up to the temple.{{sfn|Deacy|2008|page=89}} The ritual was performed in the dead of night{{sfn|Deacy|2008|page=89}} and no one, not even the priestess, knew what the objects were.{{sfn|Deacy|2008|page=89}} The serpent in the story may be the same one depicted coiled at Athena's feet in Pheidias's famous statue of the ''Athena Parthenos'' in the Parthenon.{{sfn|Deacy|2008|page=88}} Many of the surviving sculptures of Athena show this serpent.{{sfn|Deacy|2008|page=88}} Herodotus records that a serpent lived in a crevice on the north side of the summit of the Athenian Acropolis{{sfn|Deacy|2008|page=88}} and that the Athenians left a honey cake for it each month as an offering.{{sfn|Deacy|2008|page=88}} On the eve of the [[Second Persian invasion of Greece]] in 480 BC, the serpent did not eat the honey cake{{sfn|Deacy|2008|page=88}} and the Athenians interpreted it as a sign that Athena herself had abandoned them.{{sfn|Deacy|2008|page=88}}

Athena gave her favour to an Attic girl named [[Myrsine (mythology)|Myrsine]], a chaste girl who outdid all her fellow athletes in both the [[palaestra]] and the race. Out of envy, the other athletes murdered her, but Athena took pity in her and transformed her dead body into a [[myrtus|myrtle]], a plant thereafter as favoured by her as the olive was.<ref>{{cite book | title = Brill's New Pauly: Encyclopaedia of the Ancient World | volume = IX | first1 = Hubert | last1 = Cancik| first2 = Helmuth | last2 = Schneider | first3 = Christine F. | last3 = Salazar | first4 = David E. | last4 = Orton | publisher = [[Brill Publications]] | date = 2002 | page = 423 | url = https://books.google.com/books?id=DzIOAQAAMAAJ | isbn = 978-90-04-12272-7}}</ref> An almost exact story was said about another girl, [[Elaea (mythology)|Elaea]], who transformed into an olive, Athena's sacred tree.<ref>{{cite book | page = 278 | title = Metamorphosis in Greek Myths | first = Paul M. C. | last = Forbes Irving | publisher = [[Clarendon Press]] | date = 1990 | url = https://books.google.com/books?id=URvXAAAAMAAJ | isbn = 0-19-814730-9}}</ref>

According to Ovid, one day as the mortal maiden [[Corone (crow)|Corone]] was walking by the seashore, Poseidon saw her and attempted to seduce her. When his efforts failed, he attempted to rape her instead. However, Corone fled from his rapacious advances, crying out to men and gods. While no man heard her, "the virgin goddess feels pity for a virgin"; Athena saved her by transforming her into a [[crow]].<ref name=":1" />{{sfn|Sax|2003|pages=[https://books.google.com/books?id=jYDxAQAAQBAJ&pg=PA45 45–46]}}

After the deaths of their parents, the orphaned [[Cleothera]] and [[Merope (mythology)|Merope]] were raised by [[Aphrodite]].<ref name="ody">[[Homer]], ''[[Odyssey]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hom.+Od.+20.66&fromdoc=Perseus%3Atext%3A1999.01.0136 20.66-78]</ref> The other Olympian goddesses also blessed the girls with gifts and blessings; [[Hera]] gave them beauty, [[Artemis]] high stature, and Athena taught them women's crafts.<ref name="ody" /><ref name="paus1">[[Pausanias (geographer)|Pausanias]] [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D10%3Achapter%3D30%3Asection%3D1 10.30.1]</ref>

===Patron of heroes===
In Homer's ''[[Iliad]]'', Athena, as a war goddess, inspired and fought alongside the Greek heroes; her aid was synonymous with military prowess. Zeus, the chief god, specifically assigned the sphere of war to Ares, the god of war, and Athena. Athena's moral and military superiority to Ares derived in part from the fact that she represented the intellectual and civilized side of war and the virtues of justice and skill, whereas Ares represented mere blood lust. Her superiority also derived in part from the vastly greater variety and importance of her functions and the patriotism of Homer's predecessors, Ares being of foreign origin. In the ''Iliad'', Athena was the divine form of the heroic, martial ideal: she personified excellence in close combat and glory, and was personally attended by [[Nike (mythology)|Nike]], the goddess of victory. The qualities that led to victory were found on the aegis, or breastplate, that Athena wore when she went to war: fear, strife, defense, and assault. [[File:Jason being saved by Athena from the dragon, Attic red-figured kylix, attributed to Douris, 480-470 BC, inv. 16545 - Museo Gregoriano Etrusco - Vatican Museums - DSC01046 (cropped).jpg|thumb|upright=1.3|Attic red-figure kylix painting from {{circa}} 480-470 BC showing Athena observing as the [[Colchis|Colchian]] dragon disgorges the hero [[Jason]]{{sfn|Deacy|2008|page=62}}]]

According to Pseudo-Apollodorus's ''Bibliotheca'', Athena advised [[Argus (son of Arestor)|Argos]], the builder of the ''[[Argo]]'', the ship on which the hero [[Jason]] and his band of [[Argonauts]] sailed, and aided in the ship's construction.<ref>Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D9%3Asection%3D16 1.9.16] {{Webarchive|url=https://web.archive.org/web/20210225061942/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D9%3Asection%3D16|date=25 February 2021}}</ref>{{sfn|Hansen|2004|page=124}} According to Pindar's ''Thirteenth Olympian Ode'', Athena helped the hero [[Bellerophon]] tame the winged horse [[Pegasus]] by giving him a [[Bit (horse)|bit]].{{sfn|Deacy|2008|page=48}}<ref>Pindar, ''Olympian Ode'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DO.%3Apoem%3D13 13.75–78] {{Webarchive|url=https://web.archive.org/web/20210106114234/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DO.%3Apoem%3D13|date=6 January 2021}}</ref> In [[Aeschylus]]'s tragedy ''[[Orestes (play)|Orestes]]'', Athena intervenes to save [[Orestes]] from the wrath of the [[Erinyes]] and presides over his trial for the murder of his mother [[Clytemnestra]].{{sfn|Roman|Roman|2010|page=161}} When half the jury votes to acquit and the other half votes to [[convict]], Athena casts the deciding vote to acquit Orestes{{sfn|Roman|Roman|2010|page=161}} and declares that, from then on, whenever a jury is tied, the defendant shall always be acquitted.{{sfn|Roman|Roman|2010|pages=161–162}}

Pseudo-Apollodorus also records that Athena guided the hero [[Perseus (mythology)|Perseus]] in his quest to behead [[Medusa (mythology)|Medusa]].{{sfn|Burkert|1985|page=141}}{{sfn|Kinsley|1989|page=151}}{{sfn|Deacy|2008|page=61}} She and [[Hermes]], the god of travelers, appeared to Perseus after he set off on his quest and gifted him with tools he would need to kill the Gorgon.{{sfn|Deacy|2008|page=61}}<ref>Pseudo-Apollodorus, ''Bibliotheca'' 2.37, 38, 39</ref> Athena lent Perseus her polished bronze shield to view Medusa's reflection  without becoming petrified himself.{{sfn|Deacy|2008|page=61}}<ref name="Bibliotheca2.41">Pseudo-Apollodorus, ''Bibliotheca'' 2.41</ref> Hermes lent Perseus his [[harpe]] to behead Medusa with.{{sfn|Deacy|2008|page=61}}<ref>Pseudo-Apollodorus, ''Bibliotheca'' 2.39</ref> When Perseus swung the blade to behead Medusa, Athena guided it, allowing the blade to cut the Gorgon's head clean off.{{sfn|Deacy|2008|page=61}}<ref name="Bibliotheca2.41" />

In [[ancient Greek art]], Athena is frequently shown aiding the hero [[Heracles]].{{sfn|Deacy|2008|pages=64–65}} She appears in four of the twelve [[metope]]s on the [[Temple of Zeus at Olympia]] depicting Heracles's [[Labors of Heracles|Twelve Labors]],{{sfn|Pollitt|1999|pages=48–50}}{{sfn|Deacy|2008|pages=64–65}} including the first, in which she simply watches him slay the [[Nemean lion]] after having told him how to use the lion's own claws to skin the pelt,{{sfn|Deacy|2008|pages=64–65}} and in the tenth, in which she is shown actively helping him hold up the sky itself.{{sfn|Deacy|2008|page=65}} According to Apollodorus, on Athena's advice, Heracles dragged [[Alcyoneus]], one of the two strongest Giants alongside [[Porphyrion]], beyond the borders of his native land, where he was immortal, and then fatally shot him (compare with [[Antaeus]]).<ref>Antaeus, another offspring of Gaia who was an opponent of Heracles, was immortal as long as he was in contact with the earth. Heracles killed Antaeus by crushing him while holding him off the ground. For [[Pindar]], Hearacles' battle with Alcyoneus (whom he calls a herdsman) and the Gigantomachy were separate events, see: ''Isthmian'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DI.%3Apoem%3D6 6.30–35], ''Nemean'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DN.%3Apoem%3D4 4.24–30].</ref> She is presented as Heracles' "stern ally",{{sfn|Pollitt|1999|page=50}} but also the "gentle&nbsp;... acknowledger of his achievements".{{sfn|Pollitt|1999|page=50}} Artistic depictions of Heracles's [[apotheosis]] show Athena driving him to Mount Olympus in her chariot and presenting him to Zeus for his deification.{{sfn|Deacy|2008|page=65}}

In ''[[The Odyssey]]'', [[Odysseus]]' cunning and shrewd nature quickly wins Athena's favour.{{sfn|Jenkyns|2016|page=19}}{{sfn|Hansen|2004|page=124}} For the first part of the poem, however, she largely is confined to aiding him only from ''afar'', mainly by implanting thoughts in his head during his journey home from Troy. Her guiding actions reinforce her role as the "protectress of heroes", or, as mythologian [[Walter Friedrich Otto]] dubbed her, the "goddess of nearness", due to her mentoring and motherly probing.<ref>W. F. Otto, ''Die Gotter Griechenlands (55–77)''. Bonn: F. Cohen, 1929.</ref>{{sfn|Burkert|1985|page=141}}{{sfn|Deacy|2008|page=59}} It is not until he washes up on the shore of the island of the [[Phaeacians]], where [[Nausicaa]] is washing her clothes that Athena arrives personally to provide more tangible assistance.{{sfn|de Jong|2001|page=152}} She appears in Nausicaa's dreams to ensure that the princess rescues Odysseus and plays a role in his eventual escort to Ithaca.{{sfn|de Jong|2001|pages=152–153}} Athena appears to Odysseus upon his arrival, disguised as a herdsman;{{sfn|Trahman|1952|pages=31–35}}{{sfn|Burkert|1985|page=142}}{{sfn|Jenkyns|2016|page=19}} she initially lies and tells him that Penelope, his wife, has remarried and that he is believed to be dead,{{sfn|Trahman|1952|pages=31–35}} but Odysseus lies back to her, employing skillful prevarications to protect himself.{{sfn|Trahman|1952|page=35}}{{sfn|Burkert|1985|page=142}} Impressed by his resolve and shrewdness, she reveals herself and tells him what he needs to know to win back his kingdom.{{sfn|Trahman|1952|pages=35–43}}{{sfn|Burkert|1985|page=142}}{{sfn|Jenkyns|2016|page=19}} She disguises him as an elderly beggar so that he will not be recognized by the suitors or Penelope,{{sfn|Trahman|1952|pages=35–42}}{{sfn|Burkert|1985|page=142}} and helps him to defeat the suitors.{{sfn|Trahman|1952|pages=35–42}}{{sfn|Jenkyns|2016|pages=19–20}}{{sfn|Burkert|1985|page=142}} Athena also appears to Odysseus's son Telemachus.{{sfn|Murrin|2007|page=499}} Her actions lead him to travel around to Odysseus's comrades and ask about his father.{{sfn|Murrin|2007|pages=499–500}} He hears stories about some of Odysseus's journey.{{sfn|Murrin|2007|pages=499–500}} Athena's push for Telemachus's journey helps him grow into the man role, that his father once held.{{sfn|Murrin|2007|pages=499–514}} She also plays a role in ending the resultant feud against the suitors' relatives. She instructs [[Laertes (father of Odysseus)|Laertes]] to throw his spear and to kill [[Eupeithes]], the father of [[Antinous son of Eupeithes|Antinous]].

<gallery mode="packed" heights="200">

File:Athena Herakles Staatliche Antikensammlungen 2648.jpg|Athena and Heracles on an [[Attica|Attic]] red-figure [[Kylix (drinking cup)|kylix]], 480–470 BC
File:Kantharos 58.9.jpg|Athena, detail from a silver ''[[kantharos]]'' with [[Theseus]] in [[Crete]] ({{circa}} 440-435 BC), part of the [[Vassil Bojkov Collection|Vassil Bojkov collection]], [[Sofia]], Bulgaria
File:Herakleia AR SNGANS 064.jpg|Silver coin showing Athena with [[Scylla]] decorated helmet and Heracles fighting the Nemean lion ([[Heraclea Lucania]], 390-340 BC)
File:Orestes Delphi BM GR1917.12-10.1.jpg|Paestan red-figure bell-krater ({{circa}} 330 BC), showing Orestes at [[Delphi]] flanked by Athena and [[Pylades]] among the Erinyes and priestesses of [[Apollo]], with the [[Pythia]] sitting behind them on her [[Sacrificial tripod#Ancient Greece|tripod]]
</gallery>

===Punishment myths===
A myth told by the early third-century BC Hellenistic poet [[Callimachus]] in his ''Hymn'' 5 begins with Athena bathing in a spring on [[Mount Helicon]] at midday with one of her favorite companions, the nymph [[Chariclo]].{{sfn|Hansen|2004|page=125}}{{sfn|Morford|Lenardon|1999|page=315}} Chariclo's son [[Tiresias]] happened to be hunting on the same mountain and came to the spring searching for water.{{sfn|Hansen|2004|page=125}}{{sfn|Morford|Lenardon|1999|page=315}} He inadvertently saw Athena naked, so she struck him blind to ensure he would never again see what man was not intended to see.{{sfn|Hansen|2004|page=125}}{{sfn|Morford|Lenardon|1999|pages=315–316}}{{sfn|Kugelmann|1983|page=73}} Chariclo intervened on her son's behalf and begged Athena to have mercy.{{sfn|Hansen|2004|page=125}}{{sfn|Kugelmann|1983|page=73}}{{sfn|Morford|Lenardon|1999|page=316}} Athena replied that she could not restore Tiresias's eyesight,{{sfn|Hansen|2004|page=125}}{{sfn|Kugelmann|1983|page=73}}{{sfn|Morford|Lenardon|1999|page=316}} so, instead, she gave him the ability to understand the language of the birds and thus foretell the future.{{sfn|Edmunds|1990|page=373}}{{sfn|Morford|Lenardon|1999|page=316}}{{sfn|Hansen|2004|page=125}}

[[Myrmex (Attic woman)|Myrmex]] was a clever and chaste Attic girl who became quickly a favourite of Athena. However, when Athena invented the plough, Myrmex went to the Atticans and told them that it was in fact her own invention. Hurt by the girl's betrayal, Athena transformed her into the small insect bearing her name, the [[ant]].<ref>[[Maurus Servius Honoratus|Servius]], ''Commentary on Virgil's Aeneid'' [https://topostext.org/work/548#4.402 4.402] {{Webarchive|url=https://web.archive.org/web/20220101232723/https://topostext.org/work/548#4.402|date=1 January 2022}}; [[William Smith (lexicographer)|Smith]] 1873, s.v. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DM%3Aentry+group%3D32%3Aentry%3Dmyrmex-bio-1 Myrmex] {{Webarchive|url=https://web.archive.org/web/20221225235924/https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DM%3Aentry+group%3D32%3Aentry%3Dmyrmex-bio-1|date=25 December 2022}}</ref>[[File:Gorgona pushkin.jpg|thumb|left|upright=1.3|Classical Greek depiction of [[Medusa]] from the fourth century BC]]

The [[Gorgoneion]] appears to have originated as an [[Apotropaic magic|apotropaic]] symbol intended to ward off evil.{{sfn|Phinney|1971|pages=445–447}} In a late Roman myth invented to explain the origins of the Gorgon,{{sfn|Phinney|1971|pages=445–463}} [[Medusa]] is described as having been raped by Poseidon in the temple of Athena.{{sfn|Seelig|2002|page=895}} Upon discovering the desecration of her temple, Athena transformed Medusa into a hideous monster with serpents for hair whose gaze [[Petrifaction in mythology and fiction|would turn any mortal to stone]].{{sfn|Seelig|2002|page=895-911}}

In his ''Twelfth Pythian Ode'', [[Pindar]] recounts the story of how Athena invented the ''[[aulos]]'', a kind of flute, in imitation of the lamentations of Medusa's sisters, the Gorgons, after she was beheaded by the hero [[Perseus]].{{sfn|Poehlmann|2017|page=330}} According to Pindar, Athena gave the aulos to mortals as a gift.{{sfn|Poehlmann|2017|page=330}} Later, the comic playwright [[Melanippides|Melanippides of Melos]] ({{circa}} 480–430 BC) embellished the story in his comedy ''Marsyas'',{{sfn|Poehlmann|2017|page=330}} claiming that Athena looked in the mirror while she was playing the aulos and saw how blowing into it puffed up her cheeks and made her look silly, so she threw the aulos away and cursed it so that whoever picked it up would meet an awful death.{{sfn|Poehlmann|2017|page=330}} The aulos was picked up by the satyr [[Marsyas]], who was later killed by Apollo for his [[hubris]].{{sfn|Poehlmann|2017|page=330}} Later, this version of the story became accepted as canonical{{sfn|Poehlmann|2017|page=330}} and the Athenian sculptor [[Myron]] created a group of bronze sculptures based on it, which was installed before the western front of the Parthenon in around 440 BC.{{sfn|Poehlmann|2017|page=330}}

[[File:René-Antoine Houasse - Minerve et Arachne (Versailles).jpg|thumb|right|upright=1.3|''[[Minerva]] and [[Arachne]]'' by [[René-Antoine Houasse]] (1706)]]

The [[fable]] of [[Arachne]] appears in the Roman poet [[Ovid]]'s ''[[Metamorphoses]]'' (8 AD) (vi.5–54 and 129–145),{{sfn|Powell|2012|pages=233–234}}{{sfn|Roman|Roman|2010|page=78}}{{sfn|Norton|2013|page=166}} which is nearly the only extant source for the legend.{{sfn|Roman|Roman|2010|page=78}}{{sfn|Norton|2013|page=166}} The story does not appear to have been well known prior to Ovid's rendition of it{{sfn|Roman|Roman|2010|page=78}} and the only earlier reference to it is a brief allusion in [[Virgil]]'s ''[[Georgics]]'', (29 BC) (iv, 246) that does not mention Arachne by name.{{sfn|Norton|2013|page=166}} According to Ovid, Arachne (whose name means ''spider'' in ancient Greek<ref>{{LSJ|a)ra/xnh|ἀράχνη}}, {{LSJ|a)ra/xnhs|ἀράχνης|ref}}.</ref>) was the daughter of a famous dyer in [[Tyrian purple]] in Hypaipa of [[Lydia]], and a weaving student of Athena.{{sfn|Powell|2012|page=233}} She became so conceited of her skill as a weaver that she began claiming that her skill was greater than that of Athena herself and that she didn't feel grateful to the goddess for anything, despite Athena invented weaving.{{sfn|Powell|2012|page=233}}{{sfn|Harries|1990|pages=64–82}} Athena gave Arachne a chance to redeem herself by assuming the form of an old woman and warning Arachne not to offend the deities.{{sfn|Powell|2012|pages=233–234}}{{sfn|Harries|1990|pages=64–82}} Arachne scoffed and wished for a weaving contest, so she could prove her skill.{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}} Athena revelead her true form, accepted and wove the scene of her victory over [[Poseidon]] in the contest for the patronage of Athens.{{sfn|Powell|2012|page=234}}{{sfn|Leach|1974|pages=102–142}}{{sfn|Harries|1990|pages=64–82}} Her tapestry also depicted the 12 Olympian gods and defeat of mythological figures who challenged their authority.{{sfn|Roman|Roman|2010|p=92}} Arachne's tapestry featured twenty-one episodes of the deities' sexual affairs,{{sfn|Powell|2012|page=234}}{{sfn|Leach|1974|pages=102–142}}{{sfn|Harries|1990|pages=64–82}} including [[Zeus]] being unfaithful with [[Leda (mythology)|Leda]], with [[Europa (mythical)|Europa]], and with [[Danaë]].{{sfn|Leach|1974|pages=102–142}} It represented the unjust and discrediting behavior of the gods towards mortals.{{sfn|Roman|Roman|2010|p=92}} Athena admitted that Arachne's work was flawless,{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}}{{sfn|Leach|1974|pages=102–142}} but was outraged at Arachne's choice of subject.{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}}{{sfn|Leach|1974|pages=102–142}} Finally, losing her temper, Athena destroyed Arachne's tapestry and loom, striking it with her shuttle.{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}}{{sfn|Leach|1974|pages=102–142}} Athena then struck Arachne across the face with her staff four times.{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}}{{sfn|Leach|1974|pages=102–142}} Arachne hanged herself in despair,{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}}{{sfn|Leach|1974|pages=102–142}} but Athena took pity on her and brought her back from the dead in the form of a spider.{{sfn|Powell|2012|page=234}}{{sfn|Harries|1990|pages=64–82}}{{sfn|Leach|1974|pages=102–142}}

In a rarer version, surviving in the [[scholia]] of an unnamed scholiast on [[Nicander]], whose works heavily influenced Ovid, Arachne is placed in Attica instead and has a brother named [[Phalanx (mythology)|Phalanx]]. Athena taught Arachne the art of weaving and Phalanx the art of war, but when brother and sister laid together in bed, Athena was so disgusted with them that she turned them both into spiders, animals forever doomed to be eaten by their own young.<ref>{{cite book | title = A Web of Fantasies: Gaze, Image, and Gender in Ovid's Metamorphoses | first = Patricia B. | last = Salzman-Mitchell | publisher = [[Ohio State University Press]] | date = 2005 | isbn = 0-8142-0999-8 | url = https://books.google.com/books?id=Sfz9GZIYPcsC | page = [https://books.google.com/books?id=Sfz9GZIYPcsC&pg=PA228 228]}}</ref>

According to Book VIII (236–59) of Ovid's ''[[Metamorphoses]]'', [[Daedalus]] was so proud of his achievements as an inventor that he could not bear the idea of a rival. His sister had placed her son [[Perdix (mythology)|Perdix]] under his charge to be taught the mechanical arts. While walking on the seashore, he picked up the spine of a fish or a serpent's jaw. Imitating it, he took a piece of iron and notched it on the edge, thus inventing the saw. Daedalus was so envious of his nephew's accomplishments that he took an opportunity, when they were together one day on the top of a high tower, to push him off, but Athena, who favors ingenuity, saw him falling and saved his life by changing him into a bird called after his name, the ''[[perdix]]'' ([[partridge]]). This bird does not build its nest in the trees, nor take lofty flights, but nestles in the [[hedge]]s, and mindful of his fall, avoids high places. For this crime, Daedalus was tried and banished. In some accounts, she leaves Daedalus with a scar in the shape of a partridge, to always remind him of his crime.{{clear}}

===Trojan War===
{{Main|Judgement of Paris}}

[[File:Judgement Paris Antioch Louvre Ma3443.jpg|thumb|upright=1.3|left|Ancient Greek mosaic from [[Antioch]] dating to the second century AD, depicting the [[Judgement of Paris]]]]

The myth of the Judgement of Paris is mentioned briefly in the ''[[Iliad]]'',{{sfn|Walcot|1977|page=31}} but is described in depth in an [[epitome]] of the ''[[Cypria]]'', a lost poem of the [[Epic Cycle]],{{sfn|Walcot|1977|pages=31–32}} which records that all the gods and goddesses as well as various mortals were invited to the marriage of [[Peleus]] and [[Thetis]] (the eventual parents of [[Achilles]]).{{sfn|Walcot|1977|page=31}} Only [[Eris (mythology)|Eris]], goddess of discord, was not invited.{{sfn|Walcot|1977|pages=31–32}} She was annoyed at this, so she arrived with a golden apple inscribed with the word καλλίστῃ (kallistēi, "for the fairest"), which she threw among the goddesses.{{sfn|Walcot|1977|page=32}} Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple.{{sfn|Walcot|1977|page=32}}{{sfn|Hansen|2004|page=125}} The goddesses chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a [[Troy|Trojan]] prince.{{sfn|Walcot|1977|page=32}}{{sfn|Hansen|2004|page=125}} After bathing in the spring of [[Mount Ida]] where Troy was situated, the goddesses appeared before Paris for his decision.{{sfn|Walcot|1977|page=32}} In the extant ancient depictions of the Judgement of Paris, Aphrodite is only occasionally represented nude, and Athena and Hera are always fully clothed.{{sfn|Bull|2005|pages=346–347}} Since the [[Renaissance]], however, Western paintings have typically portrayed all three goddesses as completely naked.{{sfn|Bull|2005|pages=346–347}} All three goddesses were ideally beautiful and Paris could not decide between them, so they resorted to bribes.{{sfn|Walcot|1977|page=32}} Hera tried to bribe Paris with power over all Asia and Europe,{{sfn|Walcot|1977|page=32}}{{sfn|Hansen|2004|page=125}} and Athena offered fame and glory in battle,{{sfn|Walcot|1977|page=32}}{{sfn|Hansen|2004|page=125}} but Aphrodite promised Paris that, if he were to choose her as the fairest, she would let him marry the most beautiful woman on earth.{{sfn|Walcot|1977|pages=32–33}}{{sfn|Hansen|2004|page=125}} This woman was [[Helen of Troy|Helen]], who was already married to King [[Menelaus]] of [[Sparta#Prehistory, "dark age" and archaic period|Sparta]].{{sfn|Walcot|1977|pages=32–33}} Paris selected Aphrodite and awarded her the apple.{{sfn|Walcot|1977|pages=32–33}}{{sfn|Hansen|2004|page=125}} The other two goddesses were enraged and, as a direct result, sided with the Greeks in the [[Trojan War]].{{sfn|Walcot|1977|pages=32–33}}{{sfn|Hansen|2004|page=125}}

[[File:Antalya Museum 06022022 003.jpg|thumb|Athena statue in the Antalya Museum.]]

In Books V–VI of the ''[[Iliad]]'', Athena aids the hero [[Diomedes]], who, in the absence of Achilles, proves himself to be the most effective Greek warrior.{{sfn|Burgess|2001|page=84}}{{sfn|Hansen|2004|page=124}} Several artistic representations from the early sixth century BC may show Athena and Diomedes,{{sfn|Burgess|2001|page=84}} including an early sixth-century BC shield band depicting Athena and an unidentified warrior riding on a chariot, a vase painting of a warrior with his charioteer facing Athena, and an inscribed clay plaque showing Diomedes and Athena riding in a chariot.{{sfn|Burgess|2001|page=84}} Numerous passages in the ''Iliad'' also mention Athena having previously served as the patron of Diomedes's father [[Tydeus]].<ref>''Iliad'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D4%3Acard%3D350 4.390] {{Webarchive|url=https://web.archive.org/web/20211130204829/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0134:book%3D4:card%3D350 |date=30 November 2021 }}, [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D5%3Acard%3D84 5.115–120] {{Webarchive|url=https://web.archive.org/web/20211130204825/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0134:book%3D5:card%3D84 |date=30 November 2021 }}, [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D10%3Acard%3D254 10.284-94] {{Webarchive|url=https://web.archive.org/web/20211130204827/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0134:book%3D10:card%3D254 |date=30 November 2021 }}</ref>{{sfn|Burgess|2001|pages=84–85}} When the Trojans go to her temple on the Acropolis to plead her for protection from Diomedes, Athena ignores them.{{sfn|Deacy|2008|pages=68–69}} Later, when Zeus allows the gods to fight, Ares, who sided with the Trojans, attacks Athena, but she overpowers him by striking him with a boulder.<ref>''Iliad'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:15.78-15.112 15.110–128], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:20.1-20.29 20.20–29], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:21.361-21.399 21.391–408].</ref>

In Book XXII of the ''Iliad'', while Achilles is chasing [[Hector]] around the walls of Troy, Athena appears to Hector disguised as his brother [[Deiphobus]]{{sfn|Deacy|2008|page=69}} and persuades him to hold his ground so that they can fight Achilles together.{{sfn|Deacy|2008|page=69}} Then, Hector throws his spear at Achilles and misses, expecting Deiphobus to hand him another,{{sfn|Deacy|2008|pages=69–70}} but Athena disappears instead, leaving Hector to face Achilles alone without his spear.{{sfn|Deacy|2008|pages=69–70}} In [[Sophocles]]'s tragedy ''[[Ajax (play)|Ajax]]'', she punishes Odysseus's rival [[Ajax the Great]], driving him insane and causing him to massacre the Achaeans' cattle, thinking that he is slaughtering the Achaeans themselves.{{sfn|Deacy|2008|pages=59–60}} Even after Odysseus himself expresses pity for Ajax,{{sfn|Deacy|2008|page=60}} Athena declares, "To laugh at your enemies – what sweeter laughter can there be than that?" (lines 78–9).{{sfn|Deacy|2008|page=60}} Ajax later commits suicide as a result of his humiliation.{{sfn|Deacy|2008|page=60}}

==Classical art==
Athena appears frequently in classical Greek art, including on coins and in paintings on ceramics.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}}{{sfn|Hansen|2004|page=126}} She is especially prominent in works produced in Athens.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}} In classical depictions, Athena is usually portrayed standing upright, wearing a full-length [[chiton (costume)|chiton]].{{sfn|Palagia|Pollitt|1996|page=28-32}} She is most often represented dressed in armor like a male soldier{{sfn|Hansen|2004|page=126}}{{sfn|Palagia|Pollitt|1996|page=28-32}}{{sfn|Powell|2012|page=230}} and wearing a [[Corinthian helmet]] raised high atop her forehead.{{sfn|Palagia|Pollitt|1996|page=32}}{{sfn|Powell|2012|page=230}}{{sfn|Hansen|2004|page=126}} Her shield bears at its centre the aegis with the head of the gorgon (''gorgoneion'') in the center and snakes around the edge.{{sfn|Phinney|1971|pages=445–463}} Sometimes she is shown wearing the aegis as a cloak.{{sfn|Hansen|2004|page=126}} As Athena Promachos, she is shown brandishing a spear.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}}{{sfn|Powell|2012|page=230}}{{sfn|Hansen|2004|page=126}} Scenes in which Athena was represented include her birth from the head of Zeus, her battle with the [[Giants (Greek mythology)|Gigantes]], the birth of Erichthonius, and the Judgement of Paris.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}}

The ''[[Mourning Athena]]'' or ''Athena Meditating'' is a famous relief sculpture dating to around 470–460 BC{{sfn|Palagia|Pollitt|1996|page=32}}{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}} that has been interpreted to represent Athena Polias.{{sfn|Palagia|Pollitt|1996|page=32}} The most famous classical depiction of Athena was the ''[[Athena Parthenos]]'', a now-lost {{cvt|11.5|m}}<ref>{{Cite encyclopedia|url= https://www.worldhistory.org/article/785/athena-parthenos-by-phidias/ |title=Athena Parthenos by Phidias|encyclopedia=World History Encyclopedia|access-date=26 June 2019}}</ref> [[Chryselephantine|gold and ivory]] statue of her in the [[Parthenon]] created by the Athenian sculptor [[Phidias]].{{sfn|Palagia|Pollitt|1996|page=28-32}}{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}} Copies reveal that this statue depicted Athena holding her shield in her left hand with [[Nike (mythology)|Nike]], the winged goddess of victory, standing in her right.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}} Athena Polias is also represented in a Neo-Attic relief now held in the [[Virginia Museum of Fine Arts]],{{sfn|Palagia|Pollitt|1996|page=32}} which depicts her holding an owl in her hand{{efn|The owl's role as a symbol of wisdom originates in this association with Athena.}} and wearing her characteristic Corinthian helmet while resting her shield against a nearby ''[[herma]]''.{{sfn|Palagia|Pollitt|1996|page=32}} The Roman goddess Minerva adopted most of Athena's Greek iconographical associations,{{sfn|Aghion|Barbillon|Lissarrague|1996|page=194}} but was also integrated into the [[Capitoline Triad]].{{sfn|Aghion|Barbillon|Lissarrague|1996|page=194}}

<gallery mode="packed" heights="200">
File:Exaleiptron birth Athena Louvre CA616 n2.jpg|Attic [[Black-figure pottery|black-figure]] ''exaleiptron'' of the birth of Athena from the head of Zeus ({{circa}} 570–560 BC) by the [[C Painter]]{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}}
File:Athena Promachos MGEt Inv39565.jpg|Attic red-figure kylix of Athena Promachos holding a spear and standing beside a [[Doric order|Doric column]] ({{circa}} 500-490 BC)
File:Pensive Athena in Acropolis Museum 2024.jpg|The ''[[Mourning Athena]]'' relief ({{circa}} 470-460 BC){{sfn|Palagia|Pollitt|1996|page=32}}{{sfn|Aghion|Barbillon|Lissarrague|1996|page=193}}
File:Athena Enkelados Louvre CA3662.jpg|Attic red-figure kylix showing Athena slaying the [[Giants (Greek mythology)|Giant]] [[Enceladus (giant)|Enceladus]] ({{circa}} 550–500 BC). In the myth, she crushed Enceladus under the island of [[Sicily]].
File:Pergamonaltarathena.jpg|Relief of Athena and [[Nike (mythology)|Nike]] slaying the Giant [[Alcyoneus|Alkyoneus]] (?) from the [[Gigantomachy]] Frieze on the [[Pergamon Altar]] (early second century BC)
File:StonePaletteMythologicalScene.jpg|Mythological scene with Athena (left) and [[Heracles]] (right), on a [[stone palette]] of the [[Greco-Buddhist art]] of [[Gandhara]], India
File:NAMABG-Aphaia Athena statue.JPG|Restoration of the [[polychrome]] decoration of the Athena statue from the [[Aphaea]] temple at [[Aegina]], {{circa|490}} BC (from the exposition "Bunte Götter" by the Munich [[Glyptothek]])
File:Athena mosaic Pio-Clementino.jpg|Classical mosaic from a villa at [[Tusculum]], 3rd century AD, now at [[Museo Pio-Clementino]], Vatican
File:Gandharan Athena.jpg|Athena (2nd century BC) in the art of [[Gandhara]], displayed at the [[Lahore Museum]], Pakistan
File:Monete ellenistiche, regno d'egitto, tolomeo I soter, tetradracma in argento con atena promachos e aquila su folgore, 306 ac ca.jpg|Athena Alkidemos, i.e. "Athena, defender of the people", on a coin of [[Ptolemy I Soter]], under the name of [[Alexander the Great]]; minted c. 310–305 BC
File:Athena portrait by Eukleidas on Syracuse tetradrachm c. 400 BC.jpg|Athena portrait by Eukleidas on a [[tetradrachm]] from [[Syracuse, Sicily]] c. 400 BC
File:Atena farnese, copia romana da orig. greco della cerchia fidiaca, forse Pyrrhos nel 430 ac ca., 6024, 01.JPG|''Atena farnese'', Roman copy of a Greek original from Phidias' circle, {{circa}} 430 AD, Museo Archeologico, Naples
</gallery>

==Post-classical culture==
===Art and symbolism===
[[File:Austria Parlament Athena bw.jpg|thumb|right|upright=1.3|Statue of Pallas Athena in front of the [[Austrian Parliament Building]]. Athena has been used throughout Western history as a symbol of freedom and democracy.{{sfn|Deacy|2008|pages=145–149}}]]

Early Christian writers, such as [[Clement of Alexandria]] and [[Julius Firmicus Maternus|Firmicus]], denigrated Athena as representative of all the things that were detestable about paganism;{{sfn|Deacy|2008|pages=141–144}} they condemned her as "immodest and immoral".{{sfn|Deacy|2008|page=144}} During the Middle Ages, however, many attributes of Athena were given to the [[Virgin Mary]],{{sfn|Deacy|2008|page=144}} who, in fourth-century portrayals, was often depicted wearing the [[Gorgoneion]].{{sfn|Deacy|2008|page=144}} Some even viewed the Virgin Mary as a warrior maiden, much like Athena Parthenos;{{sfn|Deacy|2008|page=144}} one anecdote tells that the Virgin Mary once appeared upon the walls of [[Constantinople]] when it was under siege by the Avars, clutching a spear and urging the people to fight.{{sfn|Deacy|2008|pages=144–145}} During the Middle Ages, Athena became widely used as a Christian symbol and allegory, and she appeared on the family crests of certain noble houses.{{sfn|Deacy|2008|pages=146–148}}

During the Renaissance, Athena donned the mantle of patron of the arts and human endeavor;{{sfn|Deacy|2008|pages=145–146}} allegorical paintings involving Athena were a favorite of the Italian Renaissance painters.{{sfn|Deacy|2008|pages=145–146}} In [[Sandro Botticelli]]'s painting ''[[Pallas and the Centaur]]'', probably painted sometime in the 1480s, Athena is the personification of chastity, who is shown grasping the forelock of a centaur, who represents lust.{{sfn|Randolph|2002|page=221}}{{sfn|Deacy|2008|page=145}} [[Andrea Mantegna]]'s 1502 painting ''[[Triumph of the Virtues (Mantegna)|Minerva Expelling the Vices from the Garden of Virtue]]'' uses Athena as the personification of Graeco-Roman learning chasing the vices of medievalism from the garden of modern scholarship.{{sfn|Brown|2007|page=1}}{{sfn|Deacy|2008|page=145}}{{sfn|Aghion|Barbillon|Lissarrague|1996|pages=193–194}} Athena is also used as the personification of wisdom in [[Bartholomeus Spranger]]'s 1591 painting ''The Triumph of Wisdom'' or ''Minerva Victorious over Ignorance''.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=194}}

During the sixteenth and seventeenth centuries, Athena was used as a symbol for female rulers.{{sfn|Deacy|2008|page=147-148}} In his book ''A Revelation of the True Minerva'' (1582), [[Thomas Blennerhassett]] portrays [[Elizabeth I of England|Queen Elizabeth I of England]] as a "new Minerva" and "the greatest goddesse nowe on earth".{{sfn|Deacy|2008|page=147}} A series of paintings by [[Peter Paul Rubens]] depict Athena as [[Marie de' Medici]]'s patron and mentor;{{sfn|Deacy|2008|page=148}} the final painting in the series goes even further and shows Marie de' Medici with Athena's iconography, as the mortal incarnation of the goddess herself.{{sfn|Deacy|2008|page=148}} The Flemish sculptor [[Jean-Pierre-Antoine Tassaert]] (Jan Peter Anton Tassaert) later portrayed [[Catherine II of Russia]] as Athena in a marble bust in 1774.{{sfn|Aghion|Barbillon|Lissarrague|1996|page=194}} During the [[French Revolution]], statues of pagan gods were torn down all throughout France, but statues of Athena were not.{{sfn|Deacy|2008|page=148}} Instead, Athena was transformed into the personification of freedom and the republic{{sfn|Deacy|2008|page=148}} and a statue of the goddess stood in the center of the [[Place de la Revolution]] in Paris.{{sfn|Deacy|2008|page=148}} In the years following the Revolution, artistic representations of Athena proliferated.{{sfn|Deacy|2008|pages=148–149}}

A statue of Athena stands directly in front of the [[Austrian Parliament Building]] in Vienna,{{sfn|Deacy|2008|page=149}} and depictions of Athena have influenced other symbols of Western freedom, including the [[Statue of Liberty]] and [[Britannia]].{{sfn|Deacy|2008|page=149}} For over a century, [[Parthenon (Nashville)|a full-scale replica of the Parthenon]] has stood in [[Nashville, Tennessee]].{{sfn|Garland|2008|page=330}} In 1990, the curators added a gilded forty-two-foot (12.5 m) tall [[Athena Parthenos#Replica at Nashville|replica of Phidias's ''Athena Parthenos'']], built from concrete and fiberglass.{{sfn|Garland|2008|page=330}} The [[Great Seal of California]] bears the image of Athena kneeling next to a brown grizzly bear.<ref>{{cite web|url=http://www.learncalifornia.org/doc.asp?id=97 |title=Symbols of the Seal of California |publisher=LearnCalifornia.org |access-date=25 August 2010 |url-status=dead |archive-url=https://web.archive.org/web/20101124160916/http://learncalifornia.org/doc.asp?id=97 |archive-date=24 November 2010}}</ref> Athena has occasionally appeared on modern coins, as she did on the ancient Athenian [[Ancient drachma|drachma]]. Her head appears on the $50 1915-S [[Panama–Pacific commemorative coins|Panama-Pacific commemorative coin]].{{sfn|Swiatek|Breen|1981|pages=201–202}}

<gallery mode="packed" heights="200">
File:Minerva-Vedder-Highsmith-detail-1.jpeg|''Minerva of Peace'' mosaic in the [[Library of Congress]]
File:Rubens peace-war.jpg|''[[Minerva Protecting Peace from Mars]]'' (1629) by Peter Paul Rubens
File:Minerve chassant les Vices du jardin des Vertus, Mantegna (Louvre INV 371) 02.jpg|''[[Triumph of the Virtues (Mantegna)|Minerva Expelling the Vices from the Garden of Virtue]]'' (1502) by [[Andrea Mantegna]]{{sfn|Brown|2007|page=1}}{{sfn|Deacy|2008|page=145}}{{sfn|Aghion|Barbillon|Lissarrague|1996|pages=193–194}}
File:Palas y el Centauro.jpg|''[[Pallas and the Centaur]]'' ({{circa}} 1482) by [[Sandro Botticelli]]
File:Bartholomäus Spranger 017.jpg|''Minerva Victorious over Ignorance'' ({{circa}} 1591) by [[Bartholomeus Spranger]]
File:Peter Paul Rubens - Marie de Medicis as Bellona2.jpg|''Maria de Medici'' (1622) by [[Peter Paul Rubens]], showing her as the incarnation of Athena{{sfn|Deacy|2008|page=148}}
File:Rene Antoine Houasse - Minerva and the Triumph of Jupiter, 1706.jpg|''[[Minerva]] and the Triumph of [[Jupiter (mythology)|Jupiter]]'' (1706) by [[René-Antoine Houasse]]
File:Griepenkerl, Beseelung der menschlichen Tonfigur durch Athena.jpg|[[Prometheus]] watches Athena endow his creation with reason (painting by [[Christian Griepenkerl]], 1877).
File:Athena Scorning the Advances of Hephaestus.jpg|''Athena Scorning the Advances of Hephaestus'' ({{circa}} 1555–1560) by [[Paris Bordone]]
File:The Combat of Ares and Athena.jpg|''[[Minerva Fighting Mars]]'' (1771) by [[Jacques-Louis David]]
File:The Combat of Mars and Minerva.jpg|''The Combat of Mars and Minerva'' (1771) by [[Joseph-Benoît Suvée]]
File:Pompeii - Casa del Menandro - Menelaos.jpg|alt=Pompeii's Roman fresco shows Ajax dragging Cassandra away from palladium in the fall of Troy, event that provoked Athena's wrath to Greek armies[49]|[[Pompeii]]'s Roman fresco shows [[Ajax the Lesser|Ajax]] dragging [[Cassandra]] away from ''[[Palladium (classical antiquity)|palladium]]'' in the [[fall of Troy]], event that provoked Athena's wrath to Greek armies{{sfn|Deacy|2008|p=163}}
File:Giuseppe Bottani - Athena revealing Ithaca to Ulysses.jpg|''Minerva Revealing Ithaca to Ulysses'' (fifteenth century) by [[Giuseppe Bottani]]
File:Seal of California.png|Athena on the [[Great Seal of California]]
</gallery>

===Modern interpretations===
[[File:Hellen altar.png|thumb|Modern [[Modern Paganism|Neopagan]] [[Hellenism (religion)|Hellenist]] altar dedicated to Athena and [[Apollo]]]]

One of [[Sigmund Freud]]'s most treasured possessions was a small, bronze sculpture of Athena, which sat on his desk.{{sfn|Deacy|2008|page=153}} Freud once described Athena as "a woman who is unapproachable and repels all sexual desires{{snd}} since she displays the terrifying genitals of the Mother".{{sfn|Deacy|2008|page=154}} [[Feminism|Feminist]] views on Athena are sharply divided;{{sfn|Deacy|2008|page=154}} some regard her as "the ultimate [[Patriarchy|patriarchal]] sell out&nbsp;... who uses her powers to promote and advance men rather than others of her sex",{{sfn|Deacy|2008|page=154}} while some feminists regard her as a symbol of female empowerment,{{sfn|Deacy|2008|page=154}} In contemporary [[Wicca]], Athena is venerated as an aspect of the [[Wiccan views of divinity|Goddess]]{{sfn|Gallagher|2005|page=109}} and some Wiccans believe that she may bestow the "Owl Gift" ("the ability to write and communicate clearly") upon her worshippers.{{sfn|Gallagher|2005|page=109}} Due to her status as one of the twelve Olympians, Athena is a major deity in [[Hellenism (religion)|Hellenismos]],{{sfn|Alexander|2007|pages=31–32}} a [[Modern Paganism|Neopagan]] religion which seeks to authentically revive and recreate the religion of ancient Greece in the modern world.{{sfn|Alexander|2007|pages=11–20}}

Athena is a natural patron of universities: At [[Bryn Mawr College]] in Pennsylvania, a statue of Athena (a replica of the original bronze one in the arts and archaeology library) resides in the Great Hall.{{sfn|Friedman|2005|page=121}} It is traditional at exam time for students to leave offerings to the goddess with a note asking for good luck,{{sfn|Friedman|2005|page=121}} or to repent for accidentally breaking any of the college's numerous other traditions.{{sfn|Friedman|2005|page=121}} Pallas Athena is the tutelary goddess of the international social fraternity [[Phi Delta Theta]].<ref name="pdt">{{cite web |url=http://www.phideltatheta.org/index.php?option=com_content&task=view&id=20&Itemid=122 |title=Phi Delta Theta International – Symbols |access-date=7 June 2008 |publisher=phideltatheta.org | archive-url= https://web.archive.org/web/20080607045215/http://www.phideltatheta.org/index.php?option=com_content&task=view&id=20&Itemid=122| archive-date= 7 June 2008 | url-status= live}}</ref> Her owl is also a symbol of the fraternity.<ref name="pdt"/>
{{clear}}

==Genealogy==
{{chart top|Athena's family tree|collapsed=yes}}
{{chart/start}}
{{chart}}
{{chart| | | | | | | | |URA |y|GAI |URA=[[Uranus (mythology)|Uranus]]|GAI=[[Gaia (mythology)|Gaia]]}}
{{chart| | | | | |,|-|-|-|v|-|^|-|v|-|-|-|.}}
{{chart|URA| |OCE |y|TET | |CRO |y|RHE |OCE=[[Oceanus]] |TET=[[Tethys (mythology)|Tethys]]|URA=<small>Uranus' genitals</small>|CRO=[[Cronus]]|RHE=[[Rhea (mythology)|Rhea]]}}
{{chart| |!| |,|-|-|-|'|,|-|-|-|-|-|-|^|v|-|-|-|v|-|-|-|v|-|-|-|v|-|-|-|.}}
{{chart| |!|MET|~|y|ZEU |V|~|~|y|~|HER | |POS | |HAD | |DEM | |HES |MET=[[Metis (mythology)|Metis]]|HES=[[Hestia]]|DEM=[[Demeter]]|ZEU=[[Zeus]]|HER=[[Hera]]|HAD=[[Hades]]|POS=[[Poseidon]]}}
{{chart| |!| | | | |!| | | |:| |,|^|-|.| |!}}
{{chart| |!| | | |ATH | | |:| |!| |AAA |!|ATH='''ATHENA'''
|AAA= {{Efn|According to [[Homer]], ''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:1.570 1.570–579], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:14.338 14.338], ''[[Odyssey]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.312 8.312], Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74.}}|border_AAA=0}}
{{chart|border=0| |!| | | | | | | | |:| |!| | |!|BBB |BBB=b{{Efn|According to [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?docHes.+Th.+927 927–929], Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.}}}}
{{chart| |!| | | | | | | | |:| |!| | |!| |!}}
{{chart| |!| | | | | | | | |:|ARE | |HEP |ARE=[[Ares]]|HEP=[[Hephaestus]]}}
{{chart| |!| | | | | | | | |D|~|~|~|y|~|~|~|~|LET |LET=[[Leto]]}}
{{chart| |!| | | | | | | | |:| |,|-|^|-|.}}
{{chart| |!| | | | | | | | |:|APO | |ART |APO=[[Apollo]]|ART=[[Artemis]]}}
{{chart| |!| | | | | | | | |D|~|~|~|y|~|~|~|~|MAI |MAI=[[Maia (mythology)|Maia]]}}
{{chart| |!| | | | | | | | |:| | |HER |HER=[[Hermes]]}}
{{chart| |!| | | | | | | | |D|~|~|~|y|~|~|~|~|SEM |SEM=[[Semele]]}}
{{chart| |!| | | | | | | | |:| | |DIO |DIO=[[Dionysus]]}}
{{chart| |!| | | | | | | | |L|~|~|~|~|y|~|~|~|DIO |DIO=[[Dione (Titaness)|Dione]]}}
{{chart|border=0|AAA | | | | | | | | | | | |BBB|AAA=&nbsp;&nbsp;&nbsp;&nbsp;a{{Efn|According to [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?docHes.+Th.+183 183–200], Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.}}|BBB=b{{Efn|According to [[Homer]], Aphrodite was the daughter of Zeus (''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:3.374 3.374], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:20.105 20.105]; ''[[Odyssey]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.308 8.308], [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.320 320]) and Dione (''[[Iliad]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:5.370 5.370–71]), see Gantz, pp. 99–100.}}}}
{{chart| |`|-|-|-|-|-|-|-|-|-|-|-|.| |!}}
{{chart| | | | | | | | | | | | | |APH |APH=[[Aphrodite]]}}
{{chart/end}}
{{chart bottom}}

==See also==
{{Portal|Ancient Greece|Myths|Religion}}
* [[Athenaeum (disambiguation)]]
* [[Ambulia]], a Spartan epithet used for Athena, [[Zeus]], and [[Castor and Pollux]]

==Notes==
{{notelist|40em}}

==References==
{{Reflist|25em}}

==Bibliography==
===Ancient sources===
{{refbegin}}
* Apollodorus, ''Library, 3,180''
* Augustine, ''De civitate dei xviii.8–9''
* Cicero, ''De natura deorum iii.21.53, 23.59''
* Eusebius, ''Chronicon 30.21–26, 42.11–14''
* [[Homer]], ''The Iliad with an English Translation by A.T. Murray, PhD in two volumes''. Cambridge, Massachusetts., Harvard University Press; London, William Heinemann, Ltd. 1924. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D1%3Acard%3D1 Online version at the Perseus Digital Library] {{Webarchive|url=https://web.archive.org/web/20210415210948/http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D1%3Acard%3D1 |date=15 April 2021 }}.
* [[Homer]]; ''The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes''. Cambridge, Massachusetts., Harvard University Press; London, William Heinemann, Ltd. 1919. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0136%3Abook%3D1%3Acard%3D1 Online version at the Perseus Digital Library] {{Webarchive|url=https://web.archive.org/web/20211029182326/https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0136:book=1:card=1 |date=29 October 2021 }}.
* [[Hesiod]], ''[[Theogony]]'', in ''The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White'', Cambridge, Massachusetts., Harvard University Press; London, William Heinemann Ltd. 1914. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D1 Online version at the Perseus Digital Library] {{Webarchive|url=https://web.archive.org/web/20211117192240/http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0130:card%3D1 |date=17 November 2021 }}.
* Lactantius, ''Divinae institutions i.17.12–13, 18.22–23''
* Livy, ''[[Ab urbe condita libri]] vii.3.7''
* Lucan, ''[[Pharsalia|Bellum civile]] ix.350''
* {{cite book | author = Servius | author-link = Maurus Servius Honoratus | title = In Vergilii carmina comentarii. Servii Grammatici qui feruntur in Vergilii carmina commentarii | location = Leipzig | publisher = B. G. Teubner | date = 1881 | url = http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.02.0053}}
{{refend}}

=== Modern sources ===
{{refbegin|30em}}
* {{citation|last1=Aghion|first1=Irène|last2=Barbillon|first2=Claire|last3=Lissarrague|first3=François|date=1996|chapter=Minerva|title=Gods and Heroes of Classical Antiquity|series=Flammarion Infographic Guides|location=Paris, France and New York City, New York|publisher=Flammarion|isbn=978-2-0801-3580-3|pages=[https://archive.org/details/godsheroesclassi00barb/page/192 192–194]|chapter-url=https://archive.org/details/godsheroesclassi00barb/page/192}}
<!--NOTE: All works by Timothy Jay Alexander are self-published, but they are being used here as sources in themselves, as per [[WP:SELFSOURCE]]. He is also referenced as a leading expert on the modern Hellenismos movement by Pizza & Lewis on page 330 of their book. See [[WP:USEBYOTHERS]]-->
* {{citation|last=Alexander|first=Timothy Jay|date=2007|title=The Gods of Reason: An Authentic Theology for Modern Hellenismos|url=https://books.google.com/books?id=6qnCa6Wk1E8C&q=Hellenismos%20and%20Athena&pg=PA31|edition=First|publisher=Lulu Press, Inc.|isbn=978-1-4303-2763-9}}
* {{cite book | publisher = Delphi Classics | date = 13 February 2016 | title = The Library of Apollodorus (Delphi Classics) | author = Apollodorus of Athens | author-link = Bibliotheca (Pseudo-Apollodorus) | location = UK | isbn = 9781786563712 | url = https://books.google.com/books?id=eFmQCwAAQBAJ}}
* {{citation|last=Beekes|first=Robert S. P.|author-link=Robert Beekes|title=Etymological Dictionary of Greek|publisher=Brill|location=Leiden and Boston|date=2009}}
* {{citation|last=Bell|first=Robert E.|date=1993|title=Women of Classical Mythology: A Biographical Dictionary|url=https://books.google.com/books?id=mxUZAQAAIAAJ&q=Athena+Aethyia|location=Oxford, England|publisher=Oxford University Press|isbn=9780195079777}}
* {{citation|last=Bernal|first=Martin|author-link=Martin Bernal|title=Black Athena: The Afroasiatic Roots of Classical Civilization|publisher=Rutgers University Press|location=New Brunswick|date=1987|pages=21, 51 ff}}
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{{refend}}

==External links==
{{wikiquote}}
{{commons category}}
{{Library resources box |by=no |onlinebooks=yes |others=yes |about=yes |label=Athena |viaf= |lcheading= |wikititle= }}
* [https://www.perseus.tufts.edu/Herakles/athena.html ATHENA] on the Perseus Project
* [https://www.theoi.com/Olympios/Athena.html ATHENA] from The Theoi Project
* [https://mythopedia.com/topics/athena ATHENA] from Mythopedia
* [https://iconographic.warburg.sas.ac.uk/category/vpc-taxonomy-000098 The Warburg Institute Iconographic Database] (images of Athena)
{{Twelve Olympians}}
{{Greek religion}}
{{Greek mythology (deities)}}
{{Symbols of Greece}}

{{Authority control}}

[[Category:Handicraft deities]]
[[Category:Greek war deities]]
[[Category:Greek virgin goddesses]]
[[Category:Justice goddesses]]
[[Category:Peace goddesses]]
[[Category:Smithing goddesses]]
[[Category:Tutelary goddesses]]
[[Category:War goddesses]]
[[Category:Wisdom goddesses]]
[[Category:Women metalsmiths]]
[[Category:Snake goddesses]]
[[Category:Agricultural goddesses]]
[[Category:New religious movement deities]]
[[Category:Children of Zeus]]
[[Category:Metamorphoses characters]]
[[Category:Athena| ]]
[[Category:Deeds of Poseidon]]
[[Category:Deities in the Iliad]]
[[Category:Attic mythology]]
[[Category:Civic personifications]]
[[Category:Women in Greek mythology]]
[[Category:Textiles in folklore]]
[[Category:Characters in the Odyssey]]
[[Category:Women warriors]]
[[Category:Women of the Trojan war]]
[[Category:Twelve Olympians]]
[[Category:Kourotrophoi]]
[[Category:Arts goddesses]]
[[Category:Shapeshifters in Greek mythology]]
[[Category:Odyssean gods]]