2. Apollo frames an εἴδωλον, or image of a man, which moves and fights[164], representing Æneas on the battle field: and Minerva frames an εἴδωλον of Iphthime, to appear in a dream to her sister Penelope, and to convey to her a revelation of Minerva’s will[165]. This power is exercised by the two divinities exclusively.
3. Minerva on many occasions assumes the shape of a bird[166]: sometimes in common with Apollo[167]. Ino Leucothee, the marine goddess, becomes a water-bird, and Ὕπνος takes the form of the bird Chalcis, when he has to act upon Jupiter. Both these operations may probably be considered as belonging to the special functions of these agents: with Apollo and Minerva, the power appears to belong to a general supremacy over nature, which the other Olympian deities do not share.
4. The transformations and retransformations of Ulysses in Ithaca by Minerva, appear to indicate some organic power over matter and life. It is not the appearance but the reality of his person that is stated to be changed. Not only is the skin wrinkled and the eye darkened, but the hairs are destroyed. They are afterwards restored, and his stature is increased. In like manner she gives increased height to Penelope, and again to Laertes[168].
As respects power over inanimate nature, we have seen Minerva joined with Juno in the act of thundering. She can order out a rattling zephyr (κελάδοντα), or simply a toward breeze, or again a stiff Boreas (κραιπνὸν), to speed her friend across the main[169]: and, as Juno accelerated the setting of the sun before Troy, so Minerva forbids the dawn to appear in Ithaca, until, when she thinks the proper time has come, she withdraws the prohibition[170].
Nor is the power of Minerva over nature for purposes of wrath less clear than for purposes of favour: since Mercury tells Calypso that, inasmuch as the Greeks had offended her, she sent a storm upon them[171],
Ἀθηναίην ἀλίτοντο,
ἥ σφιν ἐπῶρσ’ ἄνεμόν τε κακὸν καὶ κύματα μακρά.
On the other hand, when Ulysses and his companions have propitiated Apollo on behalf of the Greek army, then he sends them a toward breeze for their return to the camp[172]. But we have a still more notable instance of miraculous power over nature ascribed to Apollo, over and above the sublime portents of the Twentieth Odyssey, in the conversion of the mouths of the eight Idæan rivers for nine whole days to efface the Greek rampart[173]. To Neptune is left the task of restoring them to their channels: perhaps on the same principle as the treatment of Juno, relatively to Minerva, in the preparation and use of the chariot[174].
We have not yet, however, done with the subject of powers exercised over nature.
Relation of Apollo together with Diana to Death.