The Argonautica is a Greek epic poem written by Apollonius Rhodius in the 3rd century BC. The only surviving Hellenistic epic, the Argonautica tells the myth of the voyage of Jason and the Argonauts to retrieve the Golden Fleece from remote Colchis, their heroic adventures and Jason's relationship with the dangerous Colchian princess/sorceress Medea were well known to Hellenistic audiences, which enabled Apollonius to go beyond a simple narrative, giving it a scholarly emphasis suitable to the times. It was the age of the great Library of Alexandria, his epic incorporates his researches in geography, comparative religion, Homeric literature. However, his main contribution to the epic tradition lies in his development of the love between hero and heroine – he seems to have been the first narrative poet to study "the pathology of love", his Argonautica had a profound impact on Latin poetry: it was translated by Varro Atacinus and imitated by Valerius Flaccus. The Argonautica was an adventure for the poet, one of the major scholars of the Alexandrian period – it was a bold experiment in re-writing Homeric epic in a way that would meet the demanding tastes of his contemporaries.
According to some accounts, a hostile reception led to his exile to Rhodes. The literary fashion was for small, meticulous poems, featuring displays of erudition and paradoxography, as represented by the work of Callimachus. In adapting the epic genre to this audience, Apollonius went a long way towards inventing the romance novel, including narrative techniques like the "interior monologue", whereby the author identifies with a character's thoughts and feelings; the re-evaluation of his work in recent times has led to a mass of innovative studies jostling each other for attention, so that Argonautica has become a daunting adventure for many modern scholars too: Scholars that row against this current feel as if they are sailing through the Clashing Rocks. If the attempt to pass through the clashing mountain of books succeeds, there is no hope of a pause and scholars find themselves in the grip of a debilitating Ancient Greek: ἀμηχανία. Since scholarship is a key feature of this unique story, here is a preview of some of the main issues in the poet's treatment of the Argonaut myth, as addressed by recent scholarship.
A "Callimachian epic"? Callimachus set the standards for Hellenistic aesthetics in poetry and, according to ancient sources, he engaged in a bitter literary feud with Apollonius. Modern scholars dismiss these sources as unreliable and point to similarities in the poetry of the two men. Callimachus, for example, composed a book of verses dealing with aitia, the mythical origins of contemporary phenomena. According to one survey, there are eighty aitia in Argonautica, yet Argonautica is intended to be fundamentally Homeric and therefore seems at odds with the fashionable poetics of Callimachus. The epic hero? Addressing the issue of heroism in Argonautica, the German classicist H. Fränkel once noted some unheroic characteristics of Jason and his crew. In particular, their frequent moods of despair and depression, summed up in the word helplessness. By contrast, the bullying Argonaut Idas seemed to Fränkel an ugly example of the archaic warrior, it looks as if Apollonius meant to underscore the obsolescence of traditional heroism in the Hellenistic period.
These arguments have caused much discussion among scholars about the treatment and nature of heroism in Argonautica. Characters without character? Another fruitful discussion gained impetus from an article by D. A. Van Krevelen, who dismissed all the characters, apart from Medea, as flimsy extras without any interesting qualities. An "episodic epic?" In addition to aitia, Argonautica incorporates descriptions of wonders and marvels, digressions associated with Hellenistic "science", including geography, ethnography and comparative religion. So the question arises: is the poem a unified narrative, or is the epic plot a coathanger for erudite and colourful episodes? There is some dispute about the date when the poem was published, it could have been during the reign of a generation later. According to Jackie Murray, the poem was published at the time of Ptolemy III Euergetes. Apollonius' Argonautica was based on multiple ancient sources, including Pindar; the story of the expedition seems to have been known to the author of the Odyssey, who states, that the ship Argo was the only one that passed between the whirling rocks.
Jason is mentioned several times in the Iliad, but not as the leader of the Argonauts. Hesiod relates the story of Jason saying that he fetched Medeia at the command of his uncle Pelias, that she bore him a son, educated by Cheiron; the first trace of the common tradition that Jason was sent to fetch the golden fleece from Aea, the city of Aeetes, in the eastern boundaries of the earth, occurs in Mimnermus, a contemporary of Solon.
Elis or Eleia is an ancient district that corresponds to the modern regional unit of Elis. Elis is in southern Greece on the Peloponnese, bounded on the north by Achaea, east by Arcadia, south by Messenia, west by the Ionian Sea. Over the course of the archaic and classical periods, the polis "city-state" of Elis controlled much of the region of Elis, most through unequal treaties with other cities. Perioeci, unlike other Spartans, could travel between cities, thus the polis of Elis was formed. Homer mentions; the first Olympic festival was organized in Elian land - Olympia - by the authorities of Elis in the eighth century BC, with tradition dating the first games to 776 BC. The Hellanodikai, the judges of the Games, were of Elian origin; the local form of the name was Valis, or Valeia, its meaning, in all probability was, "the lowland". In its physical constitution Elis is similar to Arcadia. According to Strabo, the first settlement was created by Oxylus the Aetolian who invaded there and subjugated the residents.
The city of Elis underwent synoecism—as Strabo notes—in 471 BC. Elis held authority over the site of the Olympic games; the spirit of the games had influenced the formation of the market: apart from the bouleuterion, the place the boule "citizen's council" met, in one of the gymnasia, most of the other buildings were related to the games, including two gymnasia, a palaestra, the House of the Hellanodikai. As described by Strabo, Elis was divided into three districts: Koilē, or Lowland Elis Pīsâtis Triphylia. Koilē Elis, the largest and most northern of the three, was watered by the river Peneus and its tributary, the Ladon; the district was famous during antiquity for its horses. Pisatis extended south from Koilē Elis to the right bank of the river Alpheios, was divided into eight departments named after as many towns. Triphylia stretched south from the Alpheios to the river Neda. Nowadays Elis is a small village of 150 citizens located 14 kilometres NE of Amaliada, built over the ruins of the ancient town.
It has a museum. It has one of the most well-preserved ancient theaters in Greece. Built in the fourth century BC, the theater had a capacity of 8,000 people. Elis was a traditional ally of Sparta, but the city state joined Argos and Athens in an alliance against Sparta around 420 BC during the Peloponnesian War; this was due to Spartan support for the independence of Lepreum. As punishment following the surrender of Athens, Elis was forced to surrender Triphylia in 399 BC, the territory was permanently ceded to Arcadia in 369 BC. Eric W. Robinson has argued that Elis was a democracy by around 500 BC, on the basis of early inscriptions which suggest that the people could make and change laws. Robinson further believes that literary sources imply that Elis continued to be democratic until 365, when an oligarchic faction seems to have taken control. At some point in the mid-fourth century, democracy may have been restored; the classical democracy at Elis seems to have functioned through a popular Assembly and a Council, the two main institutions of most poleis.
The Council had 500 members, but grew to 600 members by the end of the fifth century. There was a range of public officials such as the demiourgoi who submitted to public audits. Athletes Coroebus of Elis, the first ancient Olympic gold-medalist Troilus of Elis, 4th century BC equestrianIn mythology Salmoneus, Pelops mythological kings of Elis Endymion Sons of Endymion: Epeius Aetolus Paeon Augeas, king of Elis related to the Fifth Labour of Heracles Amphimachus, king of Elis and leader of Eleans in the Trojan War Thalpius, leader of Eleans in the Trojan War Oxylus, king of ElisIntellectuals Alexinus, philosopher Hippias of Elis, Greek sophist Phaedo of Elis, founder of the Elean School Pyrrho, founder of the Pyrrhonist school of philosophy Eleans were labelled as the greatest barbarians barbarotatoi by musician Stratonicus of Athens And when he was once asked by some one who were the wickedest people, he said, "That in Pamphylia, the people of Phaselis were the worst, and when he was asked again, according to the account given by Hegesander, which were the greatest barbarians, the Boeotians or the Thessalians he said, "The Eleans."
In Hesychius and other ancient lexica, Eleans are listed as barbarophones. Indeed, the North-West Doric dialect of Elis is, after the Aeolic dialects, one of the most difficult for the modern reader of epigraphic texts. Chisholm, Hugh, ed.. "Elis". Encyclopædia Britannica. Cambridge University Press. Chisholm, Hugh, ed.. "Elis". Encyclopædia Britannica. Cambridge University Press. Chisholm, Hugh, ed.. "Elis, Philosophical School of". Encyclopædia Britannica. Cambridge University Press. Map from the Hellenic Ministry of Culture Elis - the c
Jupiter known as Jove, was the god of the sky and thunder and king of the gods in Ancient Roman religion and mythology. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as offering, or sacrifice. Jupiter is thought to have originated as an aerial god, his identifying implement is the thunderbolt and his primary sacred animal is the eagle, which held precedence over other birds in the taking of auspices and became one of the most common symbols of the Roman army. The two emblems were combined to represent the god in the form of an eagle holding in its claws a thunderbolt seen on Greek and Roman coins; as the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline Hill.
In the Capitoline Triad, he was the central guardian of the state with Minerva. His sacred tree was the oak; the Romans regarded Jupiter as the equivalent of the Greek Zeus, in Latin literature and Roman art, the myths and iconography of Zeus are adapted under the name Iuppiter. In the Greek-influenced tradition, Jupiter was the brother of Neptune and Pluto, the Roman equivalents of Poseidon and Hades respectively; each presided over one of the three realms of the universe: sky, the waters, the underworld. The Italic Diespiter was a sky god who manifested himself in the daylight identified with Jupiter. Tinia is regarded as his Etruscan counterpart; the Romans believed that Jupiter granted them supremacy because they had honoured him more than any other people had. Jupiter was "the fount of the auspices upon which the relationship of the city with the gods rested." He personified the divine authority of Rome's highest offices, internal organization, external relations. His image in the Republican and Imperial Capitol bore regalia associated with Rome's ancient kings and the highest consular and Imperial honours.
The consuls swore their oath of office in Jupiter's name, honoured him on the annual feriae of the Capitol in September. To thank him for his help, they offered him a white ox with gilded horns. A similar offering was made by triumphal generals, who surrendered the tokens of their victory at the feet of Jupiter's statue in the Capitol; some scholars have viewed the triumphator as embodying Jupiter in the triumphal procession. Jupiter's association with kingship and sovereignty was reinterpreted as Rome's form of government changed. Rome was ruled by kings. Nostalgia for the kingship was considered treasonous; those suspected of harbouring monarchical ambitions were punished, regardless of their service to the state. In the 5th century BC, the triumphator Camillus was sent into exile after he drove a chariot with a team of four white horses —an honour reserved for Jupiter himself; when Marcus Manlius, whose defense of the Capitol against the invading Gauls had earned him the name Capitolinus, was accused of regal pretensions, he was executed as a traitor by being cast from the Tarpeian Rock.
His house on the Capitoline Hill was razed, it was decreed that no patrician should be allowed to live there. Capitoline Jupiter found himself in a delicate position: he represented a continuity of royal power from the Regal period, conferred power on the magistrates who paid their respects to him. During the Conflict of the Orders, Rome's plebeians demanded the right to hold political and religious office. During their first secessio, they threatened to found their own; when they agreed to come back to Rome they vowed the hill where they had retreated to Jupiter as symbol and guarantor of the unity of the Roman res publica. Plebeians became eligible for all the magistracies and most priesthoods, but the high priest of Jupiter remained the preserve of patricians. Jupiter was served by the patrician Flamen Dialis, the highest-ranking member of the flamines, a college of fifteen priests in the official public cult of Rome, each of whom was devoted to a particular deity, his wife, the Flaminica Dialis, had her own duties, presided over the sacrifice of a ram to Jupiter on each of the nundinae, the "market" days of a calendar cycle, comparable to a week.
The couple were required to marry by the exclusive patrician ritual confarreatio, which included a sacrifice of spelt bread to Jupiter Farreus. The office of Flamen Dialis was circumscribed by several unique ritual prohibitions, some of which shed light on the sovereign nature of the god himself. For instance, the flamen may remove his clothes or apex only when under a roof, in order to avoid showing himself naked to the sky—that is, "as if under the eyes of Jupiter" as god of the heavens; every time the Flaminica saw a lightning bolt or heard a clap of thunder, she was prohibited from carrying on with her normal routine until she placated the god. Some privileges of the flamen of Jupiter may reflect the regal nature of Jupiter: he had the use of the curule chair, was the
Ancient Greece was a civilization belonging to a period of Greek history from the Greek Dark Ages of the 12th–9th centuries BC to the end of antiquity. Following this period was the beginning of the Early Middle Ages and the Byzantine era. Three centuries after the Late Bronze Age collapse of Mycenaean Greece, Greek urban poleis began to form in the 8th century BC, ushering in the Archaic period and colonization of the Mediterranean Basin; this was followed by the period of Classical Greece, an era that began with the Greco-Persian Wars, lasting from the 5th to 4th centuries BC. Due to the conquests by Alexander the Great of Macedon, Hellenistic civilization flourished from Central Asia to the western end of the Mediterranean Sea; the Hellenistic period came to an end with the conquests and annexations of the eastern Mediterranean world by the Roman Republic, which established the Roman province of Macedonia in Roman Greece, the province of Achaea during the Roman Empire. Classical Greek culture philosophy, had a powerful influence on ancient Rome, which carried a version of it to many parts of the Mediterranean Basin and Europe.
For this reason, Classical Greece is considered to be the seminal culture which provided the foundation of modern Western culture and is considered the cradle of Western civilization. Classical Greek culture gave great importance to knowledge. Science and religion were not separate and getting closer to the truth meant getting closer to the gods. In this context, they understood the importance of mathematics as an instrument for obtaining more reliable knowledge. Greek culture, in a few centuries and with a limited population, managed to explore and make progress in many fields of science, mathematics and knowledge in general. Classical antiquity in the Mediterranean region is considered to have begun in the 8th century BC and ended in the 6th century AD. Classical antiquity in Greece was preceded by the Greek Dark Ages, archaeologically characterised by the protogeometric and geometric styles of designs on pottery. Following the Dark Ages was the Archaic Period, beginning around the 8th century BC.
The Archaic Period saw early developments in Greek culture and society which formed the basis for the Classical Period. After the Archaic Period, the Classical Period in Greece is conventionally considered to have lasted from the Persian invasion of Greece in 480 until the death of Alexander the Great in 323; the period is characterized by a style, considered by observers to be exemplary, i.e. "classical", as shown in the Parthenon, for instance. Politically, the Classical Period was dominated by Athens and the Delian League during the 5th century, but displaced by Spartan hegemony during the early 4th century BC, before power shifted to Thebes and the Boeotian League and to the League of Corinth led by Macedon; this period saw the Greco-Persian Wars and the Rise of Macedon. Following the Classical period was the Hellenistic period, during which Greek culture and power expanded into the Near and Middle East; this period ends with the Roman conquest. Roman Greece is considered to be the period between Roman victory over the Corinthians at the Battle of Corinth in 146 BC and the establishment of Byzantium by Constantine as the capital of the Roman Empire in AD 330.
Late Antiquity refers to the period of Christianization during the 4th to early 6th centuries AD, sometimes taken to be complete with the closure of the Academy of Athens by Justinian I in 529. The historical period of ancient Greece is unique in world history as the first period attested directly in proper historiography, while earlier ancient history or proto-history is known by much more circumstantial evidence, such as annals or king lists, pragmatic epigraphy. Herodotus is known as the "father of history": his Histories are eponymous of the entire field. Written between the 450s and 420s BC, Herodotus' work reaches about a century into the past, discussing 6th century historical figures such as Darius I of Persia, Cambyses II and Psamtik III, alluding to some 8th century ones such as Candaules. Herodotus was succeeded by authors such as Thucydides, Demosthenes and Aristotle. Most of these authors were either Athenian or pro-Athenian, why far more is known about the history and politics of Athens than those of many other cities.
Their scope is further limited by a focus on political and diplomatic history, ignoring economic and social history. In the 8th century BC, Greece began to emerge from the Dark Ages which followed the fall of the Mycenaean civilization. Literacy had been lost and Mycenaean script forgotten, but the Greeks adopted the Phoenician alphabet, modifying it to create the Greek alphabet. Objects with Phoenician writing on them may have been available in Greece from the 9th century BC, but the earliest evidence of Greek writing comes from graffiti on Greek pottery from the mid-8th century. Greece was divided into many small self-governing communities, a pattern dictated by Greek geography: every island and plain is cut off from its neighbors by the sea or mountain ranges; the Lelantine War is the earliest documented war of the ancient Greek period. It was fought between the important poleis of Chalcis and Eretria over the fertile Lelantine plain of Euboea. Both cities seem to have suffered a decline as result of the long war, though Chalcis was the nominal victor.
A mercantile class arose in the first half of the 7th century BC, shown by the introduction of coinage in about 680 BC. This
Publius Papinius Statius was a Roman poet of the 1st century AD. His surviving Latin poetry includes an epic in the Thebaid, he is known for his appearance as a guide in the Purgatory section of Dante's epic poem, the Divine Comedy. Information about Statius' life is entirely drawn from his Silvae and a mention by the satirist Juvenal, he was born to a family of Graeco-Campanian origin. The poet's father was a native of Velia but moved to Naples and spent time in Rome where he taught with marked success. From boyhood to adulthood, Statius' father proved himself a champion in the poetic contests at Naples in the Augustalia and in the Nemean and Isthmian games, which served as important events to display poetic skill during the early empire. Statius declares in his lament for his father that his father was in his time equal to any literary task, whether in prose or verse, he mentioned Mevania, may have spent time there, or been impressed by the confrontation of Vitellius and Vespasian in 69. Statius' father may have lost his status because of money troubles.
At Naples, he was a teacher of Greek and Roman literature who attracted many pupils who were destined for religious offices in Rome. He died in 79 AD. From Pliny the Younger's Letters, it has been deduced that Statius wrote under the pseudonym of Propertius. Less is known of the events of Statius' life, he was born c. 45 AD. From his boyhood he was victorious in poetic contests many times at his native Naples and three times at the Alban Festival, where he received the golden crown from the hand of the emperor Domitian who had instituted the contest. For the Alban Festival, Statius composed a poem on the German and Dacian campaigns of Domitian which Juvenal lampoons in his seventh satire. Statius is thought to have moved to Rome c. 90 after his father's death where he published his acclaimed epic poem the Thebaid c. 92. In the capital, Statius seems to have made many connections among the Roman aristocracy and court, he was supported through their patronage. Statius produced the first three books of occasional poetry, his Silvae, which were published in 93, which sketch his patrons and acquaintances of this period and mention his attendance at one of Domitian's Saturnalia banquets.
He competed in the great Capitoline competition, although it is not known in what year, although 94 has been suggested. Statius failed to win the coveted prize, a loss he took hard; the disappointment may have prompted his return to Naples around 94, the home of his youth. In existence is a poem he addressed to his wife, the widow of a famous singer who had a musically talented daughter by her first husband, on this occasion. Statius' first three books of the Silvae seem to have received some criticism, in response he composed a fourth book' at Naples, published in 95. During this period at Naples, Statius maintained his relations with the court and his patrons, earning himself another invitation to a palace banquet, he seems to have taken an interest in the marriage and career of his stepdaughter and he took a young slave boy under his wing, as he was childless, who died c. 95. In that same year Statius embarked on a new epic, the Achilleid, giving popular recitations of his work only to complete a book and a half before dying in 95, leaving the poem unfinished.
His fifth book of Silvae were published after his death c. 96. As a poet, Statius was versatile in his contrived to represent his work as otium. Taught by his educated father, Statius was familiar with the breadth of classical literature and displayed his learning in his poetry, densely allusive and has been described as elaborate and mannerist, he was able to compose in hexameter, hendecasyllable and Sapphic meters, to produce researched and refined epic and polished impromptu pieces, to treat a variety of themes with the dazzling rhetorical and poetic skill that inspired the support of his patrons and the emperor. Some of Statius' works, such as his poems for his competitions, have been lost. Based on Statius' own testimony, the Thebaid was written c. 80 – c. 92 AD, beginning when the poet was around 35, the work is thought to have been published in 91 or 92. The poem is divided into twelve books in imitation of Virgil's Aeneid and is composed in dactylic hexameter. In the Silvae, Statius speaks of his extensive work in polishing and revising the Thebaid and his public recitations of the poem.
From the epilogue it seems clear that Statius considered the Thebaid to be his magnum opus and believed that it would secure him fame for the future. In the poem, Statius follows Virgil as a model, but he refers to a wide range of sources in his handling of meter and episodes; the poem's theme is the myth of the Seven Against Thebes, the story of the battle between the sons of Oedipus for the throne of Thebes. The poem opens with the disgraced Oedipus' curse on his two sons and Polyneices, who have decided to hold the throne of Thebes in alternate years, one ruling, the other in exile. Jupiter plans a war between Thebes and Argos, although Juno begs him not to inc
A helmsman or helm is a person who steers a ship, submarine, other type of maritime vessel, or spacecraft. The rank and seniority of the helmsman may vary: on small vessels such as fishing vessels and yachts, the functions of the helmsman are combined with that of the skipper. In the merchant navy, the person at the helm is an able seaman during ship arrivals and while maneuvering in restricted waters or other conditions requiring precise steering. An ordinary seaman is restricted to steering in open waters. Moreover, military ships may have a quartermaster at the helm. A professional helmsman maintains a steady course, properly executes all rudder orders, communicates to the officer on the bridge using navigational terms relating to ship's heading and steering. A helmsman relies upon visual references, a magnetic and gyrocompass, a rudder angle indicator to steer a steady course; the mate or other officer on the bridge directs the helmsman aboard navy ships. Clear and exact communication between the helmsman and officer on the bridge is essential to safe navigation and ship handling.
Subsequently, a set of standard steering commands, responses by the helmsman, acknowledgment by the conning officer are recognized in the maritime industry. The helmsman repeats any verbal commands to demonstrate that the command is understood; the International Convention on Standards of Training and Watchkeeping for Seafarers requires that a helmsman be able to understand and respond to helm orders in English. The proliferation of autopilot systems and the increased computerization of operations on a ship's bridge lessen the need for helmsmen standing watch in open waters. Helm orders or commands fall into two categories: heading commands. A rudder command dictates changing the angle of the rudder, a single-event action. Whereas steering a heading is a comparatively long event and will require ongoing or continuous rudder adjustments; the following are helm orders used in the United States Navy and United States Coast Guard: Rudder Midships Check your swing Hard rudder Left or right standard rudder Shift your rudder Heading Steady as she goes Steady on a course Steering a ship requires skills gained through training and experience.
An expert helmsman has a keen sense of how a particular ship will respond to the helm or how different sea conditions impact steering. For instance, experience teaches a helmsman the ability to correct the rudder in advance of a ship falling off course; this requires the capacity to anticipate the delay between when the helm is applied and when the ship responds to the rudder. A skilled helmsman will avoid overcompensating for a ship's movement caused by local conditions, such as wind, currents, or rough seas. Computer-based ship simulators provide a training environment for learning skills to steer a ship. Training can be programmed to replicate a variety of ship environmental conditions. Scenarios depicted in 3-D graphics range from making course corrections in open waters to maneuvering in port, rivers, or other shallow waters. Cost compared to a real vessel is low. Mariners learn responses to dangerous situations, such as steering failure, in the safety of a virtual environment. Land-based ship simulators may feature a full-scale replica of a steering stand with a ship's wheel.
Such simulators incorporate magnetic and gyro compasses for steering. Moreover, a rudder angle indicator that responds appropriately to the helm is part of the configuration; however technology allows for a multitude of smaller workstations in a classroom setting. Administrators network student workstations so that the instructor can launch individual scenarios at each station. Computer models are used to simulate conditions such as wind and currents. Moreover, shallow-water effects or other hydrodynamic forces, such as ships passing close to each other, can be depicted. A computer application records training sessions, complete with voice commands issued by the instructor which are received by the students via a headset. On-the-job training at sea is critical to a helmsman developing ability to "sense" or anticipate how a ship will respond in different conditions; the experienced helmsman uses measured responses to sea conditions when encountering heavy weather that may cause a ship to pitch and roll as it pounds its way through oncoming waves.
Subsequently, the helmsman learns to relax and take into account the vessel's natural rhythm in order to avoid oversteering whatever the maritime environment. More accurate steering is attained with less rudder. Applying the minimal rudder required to steer a course reduces drag of the ship, thereby favorably impacting the ship's speed and operating costs. One of the helmsman's most important duties is steering a ship in a harbor or seaport when reduced speeds slow a ship's response to the rudder. For it is during ship departures, when most ship collisions or groundings occur. Clear communication between the officer of the bridge and the helmsman is essential for safe operations; the officer or harbor pilot re
Athena or Athene given the epithet Pallas, is an ancient Greek goddess associated with wisdom and warfare, syncretized with the Roman goddess Minerva. Athena was regarded as the patron and protectress of various cities across Greece the city of Athens, from which she most received her name, she is shown in art wearing a helmet and holding a spear. Her major symbols include owls, olive trees and the Gorgoneion. From her origin as an Aegean palace goddess, Athena was associated with the city, she was known as Polias and Poliouchos, her temples were 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 a warrior goddess, was believed to lead soldiers into battle as Athena Promachos, her main festival in Athens was the Panathenaia, celebrated during the month of 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 head of her father Zeus. 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, but, in one archaic Attic myth, the god Hephaestus tried and failed to rape her, resulting in Gaia giving birth to Erichthonius, an important Athenian founding hero. Athena was the patron goddess of heroic endeavor. Along with Aphrodite and Hera, Athena was one of the three goddesses whose feud resulted in the beginning of the Trojan War, she plays an active role in the Iliad, in which she assists the Achaeans and, in the Odyssey, she is the divine counselor to Odysseus. In the writings of the Roman poet Ovid, Athena was said to have competed against the mortal Arachne in a weaving competition, afterwards transforming Arachne into the first spider. Since the Renaissance, Athena has become an international symbol of wisdom, the arts, classical learning.
Western artists and allegorists have used Athena as a symbol of freedom and democracy. Athena is associated with the city of Athens; the name of the city in ancient Greek is Ἀθῆναι, a plural toponym, designating the place where—according to myth—she presided over the Athenai, a sisterhood devoted to her worship. In ancient times, scholars argued whether Athena was named after Athens after Athena. Now scholars agree that the goddess takes her name from the city. Testimonies from different cities in ancient Greece attest that similar city goddesses were worshipped in other cities and, like Athena, took their names from the cities where they were worshipped. For example, in Mycenae there was a goddess called Mykene, whose sisterhood was known as Mykenai, whereas at Thebes an analogous deity was called Thebe, the city was known under the plural form Thebai; the name Athenai is of Pre-Greek origin because it contains the Pre-Greek morpheme *-ān-. In his dialogue Cratylus, the Greek philosopher Plato gives some rather imaginative etymologies of Athena's name, based on the theories of the ancient Athenians and his own etymological speculations: That is a graver matter, there, my friend, the modern interpreters of Homer may, I think, assist in explaining the view of the ancients.
For most of these in their explanations of the poet, assert that he meant by Athena "mind" and "intelligence", the maker of names appears to have had a singular notion about her. However, the name Theonoe may mean "she who knows divine things" better than others. Nor shall we be far wrong in supposing that the author of it wished to identify this Goddess with moral intelligence, therefore gave her the name Etheonoe. Thus, Plato believed that Athena's name was derived from Greek Ἀθεονόα, Atheonóa—which the Greeks rationalised as from the deity's mind; the second-century AD orator Aelius Aristides attempted to derive natural symbols from the etymological roots of Athena's names to be aether, air and moon. Athena was the Aegean goddess of the palace, who presided over household crafts and protected the king. A single Mycenaean Greek inscription a-ta-na po-ti-ni-ja /Athana potnia/ appears at Knossos in the Linear B tablets from the Late Minoan II-era "Room of the Chariot Tablets". Although Athana potnia is translated Mistress Athena, it could mean "the Potnia of Athana", or the Lady of Athens.
However, any connection to the city of Athens in the Knossos inscription is uncertain. A sign series a-ta-no-dju-wa-ja appears in the still undeciphered corpus of Linear A tablets, written in the unclassified Minoan language; this could be connected with the Linear B Mycenaean expressions a-ta-na po-ti-ni-ja and di-u-ja or di-wi-ja (Diwia, "of Zeus" or, possibly