All theories start from the supposition that the gods had their origin either in physical or mental phenomena. Many try to trace out the effect which the world of nature with its wonders, its beauties, and its fearful realities, has had upon the savage and primitive mind, and how from these impressions arose the main gods of the Greek religion. Of course there are scholars on the other side who will not admit that there is any physical aspect of any of the gods. So the conflict rages, exciting, even absorbing, but inconclusive. The method of proof must depend largely upon the actual remains of that civilization which are still left for us in the literature and art of that people. The Greeks had an established theogony very early, as we know by the "Theogony" of Hesiod, which still remains. In this the parents of the gods were traced far back, to Gaia, the earth, and Uranus, the sky, who themselves were sprung from Chaos. A minute relationship was figured out between all their deities which is to us almost too perplexing to follow. Many names in this theogony are names taken from nature, as those above, and so the scholars get a basis for their investigations. Athena was one of the principal goddesses of this race, the virgin goddess of wisdom and of the arts of life, especially honored at Athens, the seat of ancient culture. Could any goddess seem farther removed from anything physical or material?--and yet we find many theories from competent, earnest scholars, brought forward to prove that such a relationship did exist. The birth of this goddess as recorded by the ancient writers was peculiar. At a blow given by Hephæstus (Vulcan) or Prometheus, she sprang from the head of Zeus, the great god of Olympus, clad in her armor, full-grown, and perfect. A few quotations will tell us the story and show us all upon which the scholars have to base their theories about the origin of the goddess and her nature. Homer presents Athena to us as the daughter of Zeus, and of Zeus alone, but he does not tell anything about her birth. She seems to be the spoilt darling of her father, or as one German writer calls her, _sein anderes Ich_. She wears the ægis of her father and sometimes all his armor, as she takes an active part in the battles, aiding her beloved Achæans. Hesiod, Theogony, 886-900; 924-926.