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Rh flower." He does not regard these etymologies as certain, though he agrees with Welcker that Athene is the clear height of æther.

Manifestly no one can be expected to accept as matter of faith an etymological equation which is rejected by philologists. The more fashionable theory for the moment is that maintained some time since by Lauer and Schwartz, and now by Furtwängler in Roscher's Lexikon, that Athene is the "cloud-goddess," or the goddess of the lightning as it springs from the clouds. As the lightning in mythology is often a serpent, and as Athene had her sacred serpent, "which might be Erichthonios," Schwartz conjectures that the serpent is the lightning and Athene the cloud. A long list of equally cogent reasons for identifying Athene with the lightning and the thunder-cloud has been compiled by Furtwängler, and deserves some attention. The passage excellently illustrates the error of taking poetic details in authors as late as Pindar for survivals of the absolute original form of an elemental myth.

Furtwängler finds the proof of his opinion that Athene is originally the goddess of the thunder-cloud and the lightning that leaps from it in the Olympic ode. "By Hephaistos' handicraft beneath the bronze-wrought axe from the crown of her father's head Athene leapt to light, and cried aloud an exceeding cry, and heaven trembled at her coming, and earth, the mother." The "cry" she gave is the