These Pagan Portal books are a work in progress, being serialised here on the Pagan Collective blog with each chapter being open for comment. In due course the entire script will be published as a Pagan Portal book.

I begin to sing of Pallas Athena, the glorious goddess, bright-eyed, inventive, unbending of heart, pure virgin, saviour of cities, courageous, Tritogeneia. From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold, and awe seized all the gods as they gazed. But Athena sprang quickly from the immortal head and stood before Zeus who holds the aegis, shaking a sharp spear: great Olympos began to reel horribly at the might of the grey-eyed goddess, and earth round about cried fearfully, and the sea was moved and tossed with dark waves, while foam burst forth suddenly: the bright Son of Hyperion [Helios] stopped his swift-footed horses a long while, until the maiden Pallas Athena had stripped the heavenly armour from her immortal shoulders. And wise Zeus was glad. Hail to you, daughter of Zeus who holds the aegis!

Homeric Hymn 39 to Athena, translated by Hugh Evelyn-White

The stories of Athena sing of her wisdom, her ferocity, and her importance. Like many other deities, she is complex, multi-faceted, and ruthless. Often, it has been easier to focus on the glory of battle than the destruction. In building a relationship with Athena, you can turn to her stories to learn who she was, how she was seen, and what she may have to offer to your life. And perhaps in knowing her stories, we may begin to recognize the complexity of our own stories.

How to Look at the Stories of Greek Deities

Before you begin reading, it’s important to remember how stories are told. While you may already know stories of the Greek godds, there are often more translations available to review. Though most myths are translated by white male academics, there are also translations and alternate commentary from women. This is not a warning or a dismissal of previous stories you know, but rather an invitation to remember that, just as in building any relationship, what you are told may not be the entire truth. In addition, sometimes we can hear and remember stories as we want them to be told.

Take your time to read the stories, then find other translations, and then contemplate the context of the society of ancient Greece. What may seem out of bounds and horrific may not have held the same emotional charge at the time of its writing. Not only are stories told from the eyes of the victors, they are also often told through the lens of the modern day. Not THIS modern day.

Virginity
Golden Aphrodite Kypria, who stirs up sweet passion [sexual desire] in the gods and subdues the tribes of mortal men…Yet there are three hearts that she cannot bend nor yet ensnare. First is the daughter of Zeus who holds the aegis, bright-eyed Athene; for she has no pleasure in the deeds of golden Aphrodite, but delights in wars and in the work of Ares, in strifes and battles and in preparing famous crafts. She first taught earthly craftsmen to make chariots of war and cars variously wrought with bronze, and she, too, teaches tender maidens in the house and puts knowledge of goodly arts in each one’s mind. Nor does laughter-loving Aphrodite ever tame in love Artemis…Nor yet does the pure maiden Hestia love Aphrodite’s works…Of these three Aphrodite cannot bend or ensnare the hearts. But of all others there is nothing among the blessed gods or among mortal men that has escaped Aphrodite.”

Homeric Hymn 5 to Aphrodite, 7 ff, translated by Hugh Evelyn-White

In ancient Greece, it was common for virginity to have multiple layers of meaning. Some deities or humans would choose a life of celibacy to support a spiritual path for a lifetime or an agreed-upon commitment. Sometimes, being a virgin just meant the deity or younger female was unmarried and/or not interested in being married.

In this story, we see how even though Aphrodite tried to bring Athena into the realms of desire, Athena had no interest. She was far too interested in war and weaving, and her sister Aphrodite took up the mantle of love. (And note how Artemis and Hestia were also described as virgins, and unable to be wooed by Aphrodite.) This story speaks of a being who is self-possessed and has other passions beyond romance or sex.

Gigantomachy / War of the Giants
There was an oracle among the gods that they themselves would not be able to destroy any of the Gigantes, but would finish them off only with the help of some mortal ally…With Athena’s help he [Zeus] called for Herakles to be his ally. Herakles first sent an arrow at Alkyoneus, who by falling to the earth recovered somewhat. Athena advised Herakles to drag him outside of Pallene, which he did, and Alkyoneus thereupon died. In the course of the battle…

Apollodorus, The Library of Greek Mythology, 1. 35, translated by Keith Aldrich

A common description of Athena includes her counsel during times of war. In the War of the Giants (or Gigantomachy), she helps Zeus in aligning with Heracles/Herakles/Hercules. The two are found together in art and sculpture, thus alluding to an ongoing friendship as well as Athena’s ongoing help during Heracles/Herakles/Hercules’ labors.

The Capture of Persephone
[Persephone tells Demeter the tale of her abduction by Haides:] “All we were playing in a lovely meadow, Leukippe and Phaino and Elektra and Ianthe [and other Okeanides]…with Pallas [Athena] who rouses battles and Artemis Iokheaira (delighting-in-arrows): we were playing and gathering sweet flowers in our hands, soft crocuses mingled with irises and hyacinths, and rose-blooms and lilies, marvellous to see…” [She was then lured away from the company of the goddesses by a narcissus flower and seized by Haides.]

Homeric Hymn 2 to Demeter, 415 ff, translated by Hugh Evelyn-White

One of the tellings of the abduction of Persephone includes the scene of Athan and Artemis playing in a field of flowers with Persephone. And in the delight of seeing the crocuses, irises, hyacinths, roses, and lilies, Persephone was taken by Hades to the underworld.

The Fate of Arachne
Forming the raw wool first into a ball, or fingering the flock and drawing out again and yet again the fleecy cloud in long soft threads, or twirling with her thumb, her dainty thumb, the slender spindle, or embroidering the pattern–you would know Pallas [Athena] had trained her. Yet the girl [Arachne] denied it…Pallas disguised herself as an old woman… “Heed my advice. Among the world of men seek for your wool-craft all the fame you will, but yield the goddess place, and humbly ask pardon for those rash words of yours; she’ll give you pardon if you ask.” With blazing eyes Arachne stared at her and left her work. She almost struck her… “You’re too old, your brain has gone. You’ve lived too long, your years have done for you…Why doesn’t Pallas come herself? Why should she hesitate to match herself with me?” Then Pallas said, “She’s come!” and threw aside the old crone’s guise…Then, with no delay, they both, standing apart, set up their separate looms and stretched the slender warp…Both work in haste…In all that work of hers Pallas could find, envy could find, no fault. Incensed…struck Arachne on her forehead. The poor wretch, unable to endure it, bravely placed a noose around her neck; but, as she hung, Pallas in pity raised her…And as she turned to go, she sprinkled her with drugs of Hecate, and in a trice, touched by the bitter lotion, all her hair falls off and with it go her nose and ears. Her head shrinks tiny; her whole body’s small; instead of legs slim fingers line her sides. The rest is belly; yet from that she sends a fine-spun thread and, as a spider, still weaving her web, pursues her former skill.

Ovid, Metamorphoses, 6.1 ff, translated by A.D. Melville

Athena was the one known for her weaving talents, so when it is said another has talents to rival the goddess, Athena is enraged and tries to warn Arachne to stop weaving so as not to outshine the goddess. But Arachne refuses and tells Athena (in disguise as an old woman) that Athena should come tell Arachne herself. When Athena reveals her true form, the two have a weaving contest, but Arachne’s work is flawless, further enraging Athena who hits her in the head, which causes Arachne to hang herself, but, taking pity on the girl, Athena uses Hecate’s herbs to turn Arachne into a spider who can weave for the rest of her days.

Pandora’s Origin
He [Zeus] made an evil thing for men as the price of fire; for the very famous Limping God [Hephaistos] formed of earth the likeness of a shy maiden [Pandora, the first woman] as the son of Kronos [Zeus] willed. And the goddess bright-eyed Athene girded and clothed her with silvery raiment, and down from her head she spread with her hands a broidered veil, a wonder to see; and she, Pallas Athene, put about her head lovely garlands, flowers of new-grown herbs. Also she put upon her head a crown of gold which the very famous Limping God [Hephaistos] made himself and worked with his own hands as a favour to Zeus his father…But when he had made the beautiful evil to be the price for the blessing, he brought her out, delighting in the finery which the bright-eyed daughter [Athena] of a mighty father had given her, to the place where the other gods and men were. And wonder took hold of the deathless gods and mortal men when they saw that which was sheer guile, not to be withstood by men.

Hesiod, Theogony, 561 ff, translated by Hugh Evelyn-White

In the story of Prometheus, the figure who steals fire from the gods to give to man because he took pity on their suffering, Zeus tells Hephaestus to create Pandora, which, in some stories, is meant to be a punishment to mankind. This retelling speaks of Athena being the one who made Pandora as lovely as can be, with a crown and veil. Later, Pandora would open a box that released misfortunes into the world (but the box was closed before hope could escape).

Medusa / Gorgon
So Perseus put the head of Medusa in the wallet (kibisis) and went back again; but the Gorgons started up from their slumber and pursued Perseus: but they could not see him on account of the cap, for he was hidden by it…
When Perseus beheld her [Andromeda], he loved her and promised Cepheus that he would kill the monster, if he would give him the rescued damsel to wife. These terms having been sworn to, Perseus withstood and slew the monster and released Andromeda. However, Phineus, who was a brother of Cepheus, and to whom Andromeda had been first betrothed, plotted against him; but Perseus discovered the plot, and by showing the Gorgon turned him and his fellow conspirators at once into stone. And having come to Seriphus he found that his mother and Dictys had taken refuge at the altars on account of the violence of Polydectes; so he entered the palace, where Polydectes had gathered his friends, and with averted face he showed the Gorgon’s head; and all who beheld it were turned to stone, each in the attitude which he happened to have struck. Having appointed Dictys king of Seriphus, he gave back the sandals and the wallet and the cap to Hermes, but the Gorgon’s head he gave to Athena. Hermes restored the aforesaid things to the nymphs and Athena inserted the Gorgon’s head in the middle of her shield. But it is alleged by some that Medusa was beheaded for Athena’s sake; and they say that the Gorgon was fain to match herself with the goddess even in beauty.

Apollodorus, The Library of Greek Mythology, 2.4.3, translated by Sir James George Frazer

Perseus already had the head of Medusa, which was helpful in getting out of the clutches of those who were not happy with his desire for Andromeda. When Perseus escaped, he brought the head of Medusa/the Gorgon to Athena, as it was said she may have been the one to order her beheading. This gorgon imagery can be found in battle imagery and descriptions, as well as architectural design.

Judgment of Paris
[At the wedding of Peleus and Thetis:] Eris tossed an apple to Hera, Athena, and Aphrodite, in recognition of their beauty, and Zeus bade Hermes escort them to Alexandros [Paris] on Ide, to be judged by him. They offered Alexandros gifts: Hera said if she were chosen fairest of all women, she would make him king of all men; Athena promised him victory in war; and Aphrodite promised him Helene in marriage. So he chose Aphrodite.

Apollodorus, The Library of Greek Mythology, 3.2, translated Keith Aldrich

Eris, one of Chaos, decided to create a contest to decide who the most beautiful goddess was out of Hera, Athena, and Aphrodite. Paris would make the final decision based on what each of the goddesses offered to him. Hera offered to make him king of all men, while Athena offered him victory in war. But Aphrodite offered him Helen, who she knew he loved and wanted, which Paris accepted, naming Aphrodite the fairest. This story might speak to the way that men can be swayed by the heart more than by the promise of power.

Practice: Dropping into the Stories of War & Wisdom
I’m wrapping up the writing of this chapter on a new moon, and this is often a time of new beginnings. In this moon phase, I tend to think about what stories I tell about myself and how I could shift them or extend compassion to them. Perhaps we can do the same for Athena.

In previous books, I’ve talked about putting yourself into the perspectives of the characters in the stories to see through their eyes. I still like this practice, but I want to offer something new for Athena. Instead of acting out her stories, I want to trance into the way the stories are shown in popular culture and not-so-modern art.

What you will need:

• A few images of Athena in art, pop culture, etc. You can print these out or have them bookmarked in your favorite web browser.
• Journal and writing instrument

In a private space, I invite you to ground into the present moment. This might mean you take a few deep breaths or you tense and relax your muscles until you are calm and relaxed. If this is not easy for you, then imagine a time when you have been grounded and allow that to be a possibility that can emerge when it’s the right time. Close your eyes while you do this, allowing the rest of the world to step away and back from your practice time. For those who don’t like to close their eyes, you may want to soften your gaze so it’s a little out of focus.

When you feel settled, think about Athena and what she means to you at this present time. Consider the words you might use to describe her and how you could describe her to a friend. What words do you use? What images do you use? What is the first thing you think of?

After you have Athena in your mind, open or widen your eyes to a picture of her. You can begin to soften your gaze here too, allowing the sharpness of the image to soften. Imagine yourself entering the picture or the action. Travel around to find out what is there for you, what is alive and what stands out to you?

What could this tell you about wisdom?
What could this scene tell you about war?
What does this scene have to offer about power and counsel?

Take time to immerse yourself in this picture. Trust that what you notice is the right thing to notice. Trust that if you feel something or hear something, that could be helpful to write down. When you feel your attention waning, step back from the picture. Close your eyes and begin to journal about your experience.

The more you practice stepping into the images or the sounds of Athena, the more you can step into what stories can teach you. I encourage you to consider trancing into different pieces of art, even modern representations of Athena. After all, myths are stories and each translation offers something new, and, possibly, something of wisdom.

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And we’ll stop here this month. Next month, we’ll continue with Chapter 5: Cults of Athena. Please feel free to comment, as you may just see your ideas included in the book or your pressing questions answered. This book is going to go through a deep edit when it’s done, which will likely include new quotes, new information, and more…

Irisanya Moon (she/they) is an author, Witch, priestess, teacher, and initiate in the Reclaiming tradition. She has served the godds, her community, and the Earth for 20+ years, and is a devotee of Aphrodite, Hecate, the Norns, and Iris. They are passionate about the idea that life is and we are a love spell, a dance of desire and connection, moving in and out of the heart, always returning to love. http://www.irisanyamoon.com

For more details: https://www.collectiveinkbooks.com/moon-books/authors/irisanya-moon