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248 ; the spear she carried is the lightning; the ægis or goat-skin she wore is the cloud again, though the cloud has just been the head of Zeus. Another proof of Athene's connection with storm is the miracle she works when she sets a flame to fly from the head of Diomede or of Achilles, or fleets from the sky like a meteor. Her possession, on certain coins, of the thunderbolts of Zeus is another argument. Again, as the Trumpet-Athene she is connected with the thunder-peal, though it seems more rational to account for her supposed invention of a military instrument by the mere fact that she is a warlike goddess. But Furtwängler explains her martial attributes as those of a thunder-goddess, while Preller finds it just as easy to explain her moral character as goddess of wisdom by her elemental character as goddess, not at all of the cloud, but of the clear sky. "Lastly, as goddess of the heavenly clearness, she is also goddess of spiritual clearness." Again, "As goddess of the cloudless heaven, she is also goddess of health." There could be no more instructive examples of the levity of conjecture than these, in which two scholars interpret a myth with equal ease and freedom, though they start from diametrically opposite conceptions. Let Athene be lightning and cloud, and all is plain to Furtwängler. Let Athene be cloudless sky, and Preller finds no difficulties. Athene as the goddess of woman's work as well as of man's, Athene Ergane, becomes clear to