73. To understand the agency of Hephaestus at the birth of Athena, we must again return to the founding of the arts on agriculture by the hand. Before you can cultivate land, you must clear it; and the characteristic weapon of Hephaestus,--which is as much his attribute as the trident is of Poseidon, and the rhabdos of Hermes, is not, as you would have expected, the hammer, but the clearing-ax--the double-edged [Greek: pelekys], the same that Calypso gives Ulysses with which to cut down the trees for his home voyage; so that both the naval and agricultural strength of the Athenians are expressed by this weapon, with which they had to hew out their fortune. And you must keep in mind this agriculturally laborious character of Hephaestus, even when he is most distinctly the god of serviceable fire; thus Horace's perfect epithet for him, "avidus," expresses at once the devouring eagerness of fire, and the zeal of progressive labor, for Horace gives it to him when he is fighting against the giants. And this rude symbol of his cleaving the forehead of Zeus with the ax, and giving birth to Athena, signifies indeed, physically, the thrilling power of heat in the heavens, rending the clouds, and giving birth to the blue air; but far more deeply it signifies the subduing of adverse Fate by true labor; until, out of the chasm, cleft by resolute and industrious fortitude, springs the Spirit of Wisdom. [Illustration: FIG. 4.] 74. Here (Fig. 4) is an early drawing of the myth, to which I shall have to refer afterwards in illustration of the childishness of the Greek mind at the time when its art-symbols were first fixed; but it is of peculiar value, because the physical character of Vulcan, as fire, is indicated by his wearing the [Greek: endromides] of Hermes, while the antagonism of Zeus, as the adverse chaos, either of cloud or of fate, is shown by his striking at Hephaestus with his thunderbolt. But Plate IV. gives you (as far as the light on the rounded vase will allow it to be deciphered) a characteristic representation of the scene, as conceived in later art. 75. I told you in a former Lecture of this course[19] that the entire Greek intellect was in a childish phase as compared to that of modern times. Observe, however, childishness does not necessarily imply universal inferiority: there may be a vigorous, acute, pure, and solemn childhood, and there may be a weak, foul, and ridiculous condition of advanced life; but the one is still essentially the childish, and the other the adult phase of existence.