One of the high characteristic epithets of Jupiter is αἰγίοχος. And we never hear of the Ægis out of the hands of Jupiter, except it be in those of Minerva, or of Apollo. The Ægis is the peculiar arm of Minerva; apparently, it belongs to her; and from the description of it in the Fifth Iliad, it appears to be the counterpart, on her side, of the chariot on the side of Juno[154]. The tunic she puts on, however, is the tunic of Jupiter, and the Gorgon head upon it is his sign: while the shield she carries is not to be assailed even by his thunderbolt[155]:
ἣν οὐδὲ Διὸς δάμνησι κεραυνός.
Again, the Fifteenth Book of the Iliad, Jupiter intrusts Apollo with his own Ægis, that he may wave it on the field of battle to intimidate the Greeks[156].
Partly in the relation of Minerva to Mars, whom she punishes or controls, but more peculiarly in the use of the magnificent symbol of the Ægis by Minerva and Apollo, we appear to find that development of the martial character which has been mentioned above as included among the Jewish ascriptions to the Messiah.
Proximate to, but extending beyond, the last named distinction, there is a function mythologically confined to Jupiter throughout the poems, with two exceptions only. The function is that of giving indications, palpable to men, of coming events, by the flight of birds in many instances, but likewise by atmospheric signs. This power is distinguished, by its connection with the future, from a mere power over nature.
The exceptions are Apollo and Minerva. The former deity is in general more largely endowed than Minerva in regard to the future, though a less conspicuous figure in the direction of the present. Still she partakes, with him and with Jupiter, of this peculiar honour.
On the return of Telemachus to Ithaca there appears to him the bird called the wheeling falcon[157],
κίρκος, Ἀπόλλωνος ταχὺς ἄγγελος,
sent by Apollo as an omen of success to himself, and of confusion to the Suitors.