Mars & Pallas, Joined in Battle *and* Origin Stories: Faustus Sabaeus

Name: Faustus Sabaeus Date: 16th century CE   Region:  Brixia [Brescia, modern Italy] Citation:   Epigrams, book 1 p.61-2

Mars & Pallas

Over here, you see a woman

Wearing an aegis, a helmet, and a spear,

And over there, there’s a splendid looking youth in full armor.

One is the daughter of Jupiter,

The other is a son of Juno.

Both are warriors, and wage war effectively.

Both are around the same age,

But have different origin stories:

Mars doesn’t have a dad,

And Minerva doesn’t have a mom.

 

 

 

De Marte et Pallade

Gorgone munitam & galea quam cernis & hasta

tectum armis iuvenem conspicuum, atque trucem

Illa Jovis nata est, Junonis filius iste, 

Bella gerunt ambo, & strenue & arma movent.

Pene pares aetate ambo, sed dispare ab ortu

patre quidem Mavors, matre Minerva caret.

 

Faustus Sabaeus [16th century, modern Italy] was a librarian of the Vatican library who composed numerous poems on mythology-based themes.

Athena, Unswayed by Aphrodite. Homeric Hymn to Aphrodite 7 - 15

Athena, Unswayed by Aphrodite

Name:    Unknown Date:    7th – 5th century BCE Region:    [modern Greece] Citation:   Homeric Hymn to Aphrodite, 7 – 15

But Aphrodite is not able to persuade three goddesses, nor can she beguile them.

One is the aegis-wearing daughter of Zeus, the bright-eyed Athena.

She doesn’t enjoy the works of golden Aphrodite;

Instead she runs after battles and Ares’ sphere of influence—

Conflicts and skirmishes and the equipment that goes with it.

She was the first to teach men the art of woodcraft outdoors,

And how to make chariots and carriages out of different types of metal.

Yet she also taught tender maidens splendid works indoors,

Granting a different type of knowledge to each person.

τρισσὰς δ᾽ οὐ δύναται πεπιθεῖν φρένας οὐδ᾽ ἀπατῆσαι: κούρην τ᾽ αἰγιόχοιο Διός, γλαυκῶπιν Ἀθήνην: οὐ γὰρ οἱ εὔαδεν ἔργα πολυχρύσου Ἀφροδίτης, ἀλλ᾽ ἄρα οἱ πόλεμοί τε ἅδον καὶ ἔργον Ἄρηος ὑσμῖναί τε μάχαι τε καὶ ἀγλαὰ ἔργ᾽ ἀλεγύνειν. πρώτη τέκτονας ἄνδρας ἐπιχθονίους ἐδίδαξε ποιῆσαι σατίνας τε καὶ ἅρματα ποικίλα χαλκῷ. ἣ δέ τε παρθενικὰς ἁπαλόχροας ἐν μεγάροισιν ἀγλαὰ ἔργ᾽ ἐδίδαξεν ἐπὶ φρεσὶ θεῖσα ἑκάστῃ.

Verum tres sunt deae, quarum animum flectere, suaque; fraude convellere haudquaquam potis est: nempe caesiam Minervam Jovis Filiam. Non enim illi aureae Veneris placuere opera: sed bella semper ac Martis opera grata sunt, praeliaque et pugnae, acres tractare splendidas. Prima enim artifices in terra docuit viros scuta construere, variosque ferro currus. Haec quoque teneras virgines intra limen docuit praeclara illa opera conficere, unicuique inflammans animum. Translated into Latin by Raphael Regio Volterranus (1541)

Stop Clutching Your Pearls: Books Don't Change Women's Behavior, Ovid, Tristia 2.285-316

Name:     Ovid Date:       43 BCE – 17 CE Region:   Sulmo [modern Italy] Citation: Sorrows 2.285-316

 In his Tristia, Ovid laments that his poetry caused his exile, but cites numerous examples of other, much worse "influences" that aren't addressed by censorship:

The Circus Maximus should be shut down—it’s not safe for women!  You can see women hanging out with men who aren’t their husbands there (gasp!).

Why does any portico remain standing, when this is a place where a woman can meet with her lover? (gasp!)

What is a more sacred place than a temple? Women should avoid them too! They are also complicit in tempting women to stray. 

When she stands in Jupiter’s temple, a woman will realize how many lovers the god impregnated.

If she goes to the Temple of Juno next door, she will realize how many of Jupiter’s lovers upset the goddess.

When she sees Pallas Athena, she will think about Erichthonius, the child born from rape whom the goddess raised.

If she comes to the great temple of Mars that you made, she sees Venus hand-in-hand with the Mars the Avenger, standing together outside.

Sitting in the temple of Isis, she will wonder why Juno forced her [Io] to escape over the Ionian and Bosphorus sea?

In the Temple of Venus there’s a statue of her lover Anchises,

In the Temple of the Moon, there’s a statue of [her lover] Endymion,

In the Temple of Ceres, there’s the statue of Iasion.

There’s inappropriate stuff that can corrupt minds prone to dirty thoughts in all of the temples—and yet they are safe!

The first page of the book written by courtesans for courtesans warns well-born women not to read it.

If a woman leaves her designated area in a temple, and goes where a priest doesn’t allow her to go, it is her fault, not his.

Nor is it a crime to read sexy verses! Of course chaste women can read about stuff they aren’t supposed to do. [When they bathe publicly] often noble women with stern expressions look at naked women from every walk of life. Vestal Virgins look upon naked bodies of prostitutes, and this doesn’t get them in trouble. 

But yet why is *my* book too licentious, why does my book persuade others to love?

Tollatur Circus; non tuta licentia Circi est:
     hic sedet ignoto iuncta puella uiro.
Cum quaedam spatientur in hoc, ut amator eodem
     conueniat, quare porticus ulla patet?
Quis locus est templis augustior? Haec quoque uitet,
     in culpam siqua est ingeniosa suam.
Cum steterit Iouis aede, Iouis succurret in aede
     quam multas matres fecerit ille deus.
Proxima adoranti Iunonis templa subibit,
     paelicibus multis hanc doluisse deam.
Pallade conspecta, natum de crimine uirgo
     sustulerit quare, quaeret, Erichthonium.
Venerit in magni templum, tua munera, Martis,
     stat Venus Vltori iuncta, uir ante fores.
Isidis aede sedens, cur hanc Saturnia, quaeret,
     egerit Ionio Bosphorioque mari?
In Venerem Anchises, in Lunam Latmius heros,
     in Cererem Iasion, qui referatur, erit.
Omnia peruersas possunt corrumpere mentes
     stant tamen illa suis omnia tuta locis.
Et procul a scripta solis meretricibus Arte
     summouet ingenuas pagina prima manus.
Quaecumque erupit, qua non sinit ire sacerdos,
     protinus huic dempti criminis ipsa rea est.
Nec tamen est facinus uersus euoluere mollis,
     multa licet castae non facienda legant.
Saepe supercilii nudas matrona seueri
     et Veneris stantis ad genus omne uidet.
Corpora Vestales oculi meretricia cernunt,
     nec domino poenae res ea causa fuit.

At cur in nostra nimia est lasciuia Musa,
     curue meus cuiquam suadet amare liber?

Ovid [Publius Ovidius Naso; 43 BCE – 17 CE, modern Italy] was one of the most famous love poets of Rome’s Golden Age. His most famous work, the Metamorphoses, provides a history of the world through a series of interwoven myths. Most of his poetry is erotic in nature; for this reason, he fell into trouble during the conservative social reforms under the reign of the emperor Augustus. In 8 CE he was banished to Bithynia [modern Turkey], where he spent the remainder of his life pining for his native homeland.

Call Me By Your Name: Athena and Pallas, Apollodorus 3.12.3

Call Me By Your Name: The Origin of Pallas Athena

Name: [Pseudo]Apollodorus Date:   1st – 2nd century CE Region:    Unknown Citation:    Library 3.12.3

They say that when Minerva was born, she was raised by Triton, [1] who had a daughter named Pallas. Both women eagerly trained in battle, and at one time, competed with one another in a sparring match. When Pallas almost wounded Minerva, Jupiter freaked out and revealed the Aegis [2].  Pallas looked upon it, terrified, and fell by Minerva’s attack. Minerva became very upset about her death. She built a statue [3] that looked like her, and dressed it with the Aegis breastplate that had caused her so much fear. She placed it in Jupiter’s presence and revered it.

---

[1]  Triton is a water god associated with Lake Triton in Libya [northern coast of Africa; et Pallas, Libycis Tritonidos edita lymphis, Silvius, Punica II.296].

[2] The Aegis is a breastplate that depicts a gorgon head.

[3] A xoanon is an archaic, roughly carved statue of a divinity.

ἱστορία δὲ ἡ περὶ τοῦ παλλαδίου τοιάδε φέρεται: φασὶ γεννηθεῖσαν τὴν Ἀθηνᾶν παρὰ Τρίτωνι τρέφεσθαι, ᾧ θυγάτηρ ἦν Παλλάς: ἀμφοτέρας δὲ ἀσκούσας τὰ κατὰ πόλεμον εἰς φιλονεικίαν ποτὲ προελθεῖν. μελλούσης δὲ πλήττειν τῆς Παλλάδος τὸν Δία φοβηθέντα τὴν αἰγίδα προτεῖναι, τὴν δὲ εὐλαβηθεῖσαν ἀναβλέψαι, καὶ οὕτως ὑπὸ τῆς Ἀθηνᾶς τρωθεῖσαν πεσεῖν. Ἀθηνᾶν δὲ περίλυπον ἐπ᾽ αὐτῇ γενομένην, ξόανον ἐκείνης ὅμοιον κατασκευάσαι, καὶ περιθεῖναι τοῖς στέρνοις ἣν ἔδεισεν αἰγίδα, καὶ τιμᾶν ἱδρυσαμένην παρὰ τῷ Διί.

Huiusmodi de Palladio narratur historia. Aiunt natam Minervam, apud Tritonem, cui filia Pallas erat, educari coepisse: utrasque autem fuisse rei bellicae studiosas, et in contentionem aliquando devensisse: Palladi iamiam vulnus illatum (Minervae) Jovem pavefactum Aegidem opposuisse: Palladem vero territam respexisse: atque ita a Minerva vulneratam concidisse. At Minervam eius de causa summo dolore affectam simulacrum illi simil confecisse, ac thoraci, pectorique eius, quam pertimuerat Aegidem, accommodasse, et apud Jovem honoris ergo constituisse.  Translated into Latin by Thomas Gale

Apollodorus [1st – 2nd century CE] is the name of the author of a famous collection of myths called the Bibliotheca / Library. Little is known about the author’s background or history.

Dangerous Beauty: Christianizing the Myth of Cornix & Callisto: John Gower, Confessio Amantis 5.6145 & 5.6230ff

 

Name: John Gower Date: 1330 – 1408 CE Region:   [modern England] Citation:  Confession of a Lover 5.6145ff and 6.6230ff

Here it talks about those who prey upon other sexually: those who try to sneakily succeed in fulfilling their lusty desire, but who are undermined by chance. The story goes that one time Neptune had tried to rape a certain maiden named Cornix when she was walking on the shore by herself, but Pallas Athena intervened. The goddess rescued the maiden from the god’s clutches and thankfully saved her from the assault.

Hic loquitur contra istos in amoris causa predones, qui cum in suam furtive concupissentiam aspirant, fortuna in contrarium operatur. Et narrat quod cum Neptunus quamdam virginem nomine Cornicem solam iuxta mare deambulantem opprimere suo furto voluisset, superveniens Pallas ipsam e manibus eius virginitate servata gracius liberavit.

 

2Here we have an example against people who prey upon women sexually. The story is about when Calistona, the exceedingly beautiful daughter of Lichaon, piously vowed perpetual chastity to Diana. Calistona traveled to a forest called Tegea, and spent her life there among other nymphs. Jupiter took her virginity in a clever assault, and from that union she bore him a son who was later named Archas.  Because of this, Juno attacked Calistona, transforming the woman’s beauty into the ugly shape of a bear.

Hic ponit exemplum contra istos in causa virginitatis laesae praedones. Et narrat quod cum Calistona Lichaontis mirae pulchritudinis filia suam virginitatem Dianae conservandam castisima voviset, et in Silvam quae Tegea dicitur inter alias ibidem Nimphas moraturam se transtulisset, Iupiter virginis castitatem subtili furto surripiens, quendam filium, qui postea Archas nominatus est, ex ea genuit: unde Juno in Calistonam saeviens eius pulchritudinem in ursae turpissimae deformitatem subito transfiguravit.

 John Gower [1330 – 1408 CE, modern England] was a 14th century English poet. He was a contemporary and peer of Geoffrey Chaucer; both authors use overlapping characters and themes. Although his Confession of a Lover [Confessio Amantis] was written in English, the Latin text of this story was taken from the summaries that the author wrote for each chapter in Latin.

The Vanity of Athena, Athenaeus, 14.7

The Vanity of Athena

Name:   Athenaeus Date:   2nd century CE Region:   Naucratis [modern Egypt] Citation:    Deipnosophists  14.7

But Selinuntius Telestes, refuting Melanippus’ statement, said the following about Athena in his Argive History: “I don’t reckon that Athena, the wisest of minds, took up a musical instrument in the tree-topped mountains, and then, being afraid it would make her look ugly and shameful, threw it away. Instead, the flute gave fame to Marsyas, the noisy nymph-born satyr. Why should she care about being beautiful, since Clotho fated her to be asexual, unmarried, and childless?”

‘ ἀλλ᾽ ὅ γε Σελινούντιος Τελέστης τῷ Μελανιππίδῃ ἀντικορυσσόμενος ἐν Ἀργοῖ ἔφη—ὁ δὲ λόγος ἐστὶ περὶ τῆς Ἀθηνᾶς: ὃν σοφὸν σοφὰν λαβοῦσαν οὐκ ἐπέλπομαι νόῳ δρυμοῖς ὀρείοις ὄργανον δῖαν Ἀθάνᾶν, δυσόφθαλμον αἶσχος ἐκφοβηθεῖσαν αὖθις ἐκ χερῶν βαλεῖν νυμφαγενεῖ χειροκτύπῳ φηρὶ Μαρσύᾳ κλέος. τί γαρ νιν εὐηράτοιο κάλλεος ὀξὺς ἔρως ἔτειρεν, ᾇ γὰρ παρθενίαν ἄγαμον καὶ ἄπαιδ᾽ ἀπένειμε Κλωθώ;”

At Selinuntius Telestes, repugnans Melanippidi, in Argo dixit: (agitur autem de Minerva:) “Non mihi credibile videtur, unum omnium sapientissimum instrumentum acceptum Divam sapientem Athenen in montium nemoribus, verentem oris deformitatem adspectu turpem, rursus e manibus proiecisse, Nympha—genito manibus—perstrepenti Sileno Marsyae gloriam. Qui enim illam optabilis pulcritudinis vehemens amor vexasset, cui virginitatem absque nuptiis liberisque tribuit Clotho?” Translated into Latin by Johann Schweighäuser

Athenaeus of Naucratis [2nd century CE, modern Egypt] was a scholar who lived in Naucratis during the reign of the Antonines. His fifteen volume work, the Deipnosophists, are invaluable for the amount of quotations that preserve otherwise lost authors, including the poetry of Sappho.

W/W: A Lover's Betrayal: Myrmex & Athena, Servius, In Aen. 4.402

Myrmex and Minerva

Name: Servius Date: 4th – 5th century CE Region: [modern Italy] Citation:   Commentary on the Aeneid, 4.402

Once upon a time, there was an Athenian woman named Myrmex, whom Minerva cherished because of her chastity and dexterity.   But soon Minerva's love turned into hatred. 

When Minerva saw that Ceres had discovered agriculture, she wanted to show the Athenians how to farm more efficiently, and so she invented the plough. 

Myrmex eavesdropped on the goddess as she was tilling the land, and the woman dared to steal the plough.

Then she bragged that Ceres’ crops would be worthless without this invention.   

Minerva didn't handle this well. She transformed Myrmex into an ant and ordered her to act according to her nature, as a traitor who always chases after and steals the grain of others.

Pitying the girl, Jupiter figured out a way to honor the ants.  For when he acknowledged the paternity of Aeacus (his son through Aegina), he made him king of Thessaly, and, seeing that the territory had no inhabitants, he ordered Aeacus to collect ants into one place and then he transformed them into people. This is why they are called the “Myrmidons,” the “Ant people.”

 

Myrmex and Minerva

De qua fabula talis est: in Attica regione quaedam puella Myrmix nomine fuit, Minervae ob castimoniam et sollertiam dilecta, quae postea hoc modo Minervae in se odium concitavit. Namque cum vidisset Minerva Cererem segetes invenisse, volens ipsa ostendere Atticis quo expeditius segetes parerent, aratrum dicitur invenisse. Quod cum manu ageret, et Myrmix ei adhaereret, ausa est occulte aratri stivam subripere, et apud homines se iactare, infructuosum esse Cereris munus, nisi suo uterentur invento, quo terra aratro resoluta expeditius ederet fructus. Quod cum proditum aegre tulisset Minerva, Myrmicem illam virginem in formicam convertit eamque, ut proditricem, adversam frumentis, quae semper insequitur et subripit, esse praecepit. Quae res cum Jovi miserationem movisset, excogitavit quemadmodum formicae honorem daret. Nam cum Aeacum, filium suum ex Aegina susceptum, Thessalis imponeret regem et agros ipsos videret hominibus indigere, formicas colligi in unum iussit easque in homines commutavit: unde “Myrmidones” appellati sunt.

 

Servius [Maurus Servius Honoratus; 4th – 5th century CE] Servius’ name is unfortunately the only thing we know of this author. Little is known about the author or manuscript tradition for the grammatical commentary of Vergil’s Aeneid.

 

The Birth of Dionysus: Lucian, Dialogi Deorum 9

The Birth of Bacchus

Name: Lucian Date: 125 – 180 CE Region: [modern Turkey] Citation:   Dialogue of the Gods 9 [1]

Mercury: Neptune, Jupiter just gave birth.

Neptune: Really? He gave birth? How? ...But he didn’t look pregnant!

Mercury: You’re right: he didn’t have a pregnant belly.

Neptune: Oh—I get it! He gave birth out of his head again, like he did to Minerva! His *head* was pregnant!

Mercury: Nope! He gave birth to Semele’s child from his thigh.

Neptune: Good for him! His whole body is a womb! But who is this Semele gal?

Mercury: She’s from Thebes. She’s one of Cadmus’ daughters. He got her pregnant.

Neptune: So he gave birth to the kid instead of her?

Mercury: Yes, although the story isn’t worth your time. Juno attacked Semele (she knew her rival was pregnant), and convinced her to ask Jupiter to come to her with his thunderstorm power. When he approached her in all his godly power, the whole house burned down, and Semele perished in the fire. And then Jupiter ordered me to cut the womb out of her, and to bring it to him (it wasn’t quite seven months old—not yet old enough to live). After that I cut him open and put the child inside his thigh, so it could finish growing there. And now, three months later, he gave birth—and now he’s recovering.

Neptune: Where is the infant now?

Mercury: I took Dionysus (oh, by the way, that’s the kid’s name) to Nysa, and handed him over to the Nymphs so they can raise him.

Neptune: So Jupiter is both the infant’s father and mother?

Mercury: I guess so. Well, I’ve got to go and give him some water to wash the wound, and help him take care of the afterbirth.

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[1] This excerpt begins at line 12

Ἑρμῆς: τέτοκεν ἀρτίως, ὦ Πόσειδον. Ποσειδῶν: ἄπαγε, τέτοκεν ἐκεῖνος; ἐκ τίνος; ...; ἀλλὰ οὐδὲ ἐπεσήμανεν ἡ γαστὴρ αὐτῷ ὄγκον τινά. Ἑ: εὖ λέγεις: οὐ γὰρ ἐκείνη εἶχε τὸ ἔμβρυον. Π: οἶδα: ἐκ τῆς κεφαλῆς ἔτεκεν αὖθις ὥσπερ τὴν Ἀθηνᾶν: τοκάδα γὰρ τὴν κεφαλὴν ἔχει. Ἑ: οὔκ, ἀλλὰ ἐν τῷ μηρῷ ἐκύει τὸ ἐκ τῆς Σεμέλης βρέφος. Π: εὖ γε ὁ γενναῖος, ὡς ὅλος ἡμῖν κυοφορεῖ καὶ πανταχόθι τοῦ σώματος. ἀλλὰ τίς ἡ Σεμέλη ἐστί; Ἑ: Θηβαία, τῶν Κάδμου θυγατέρων μία. ταύτῃ συνελθὼν ἐγκύμονα ἐποίησεν. Π: εἶτα ἔτεκεν, ὦ Ἑρμῆ, ἀντ᾽ ἐκείνης;

Mercurius: Peperit iam modo, Neptune. Neptunus: Apage: illene peperit? ex quo? ...: sed nec indicium fecit eius uterus tumoris ullius. M: Recte ais: neque enim ille habebat foetum. N: Teneo: ex capite peperit iterum, ut Minervam: puerperum enim habet caput. M: Neutiquam: sed in femore ferebat ex Semele infantem. N: Euge, ut bonus ille totus nobis uterum gestat & in omni parte corporis! At quaenam est Semele? M: Thebana, Cadmi filiarum una: illam congressus gravidam fecit. N: Tum peperit, Mercuri, eius vice?

Ἑ: καὶ μάλα, εἰ καὶ παράδοξον εἶναί σοι δοκεῖ: τὴν μὲν γὰρ Σεμέλην ὑπελθοῦσα ἡ Ἥρα — οἶσθα ὡς ζηλότυπός ἐστι — πείθει αἰτῆσαι παρὰ τοῦ Διὸς μετὰ βροντῶν καὶ ἀστραπῶν ἥκειν παρ᾽ αὐτήν: ὡς δὲ ἐπείσθη καὶ ἧκεν ἔχων καὶ τὸν κεραυνόν, ἀνεφλέγη ὁ ὄροφος, καὶ ἡ Σεμέλη μὲν διαφθείρεται ὑπὸ τοῦ πυρός, ἐμὲ δὲ κελεύει ἀνατεμόντα τὴν γαστέρα τῆς γυναικὸς ἀνακομίσαι ἀτελὲς ἔτι αὐτῷ τὸ ἔμβρυον ἑπτάμηνον: καὶ ἐπειδὴ ἐποίησα, διελὼν τὸν ἑαυτοῦ μηρὸν ἐντίθησιν, ὡς ἀποτελεσθείη ἐνταῦθα, καὶ νῦν τρίτῳ ἤδη μηνὶ ἐξέτεκεν αὐτὸ καὶ μαλακῶς ἀπὸ τῶν ὠδίνων ἔχει. Π: νῦν οὖν ποῦ τὸ βρέφος ἐστίν; Ἑ: ἐς τὴν Νῦσαν ἀποκομίσας ἔδωκα ταῖς Νυμφαις ἀνατρέφειν Διόνυσον ἐπονομασθέντα. Π: οὐκοῦν ἀμφότερα τοῦ Διονύσου τούτου καὶ μήτηρ καὶ πατὴρ ὁ ἀδελφός ἐστιν; Ἑ: ἔοικεν. ἄπειμι δ᾽ οὖν ὕδωρ αὐτῷ πρὸς τὸ τραῦμα οἴσων καὶ τὰ ἄλλα ποιήσων ἃ νομίζεται ὥσπερ λεχοῖ.

M: Ita plane, tametsi fidem mereri res tibi non videatur: Semelen enim dolis aggressa Juno (nosti gravem eius aemulationem) inducit ad petendum a Jove, cum tonitrubus ac fulminibus ut veniat ad se. Cum morigeratus accessit fulmen habens, succensum est tectum, ipsaque Semele perit ab igne: tum me iubet, exsecto utero mulieris, deferre nondum maturum ad se foetum septimestrem: postquam feci, perscisso femori suo indit, ut maturaretur ibi. Nunc tertio iam mense partum edidit, atque imbecillius ex laboribus habet.  N: Ubinam nunc infans est? M: In Nysam ablatum tradidi Nymphis educandum, imposito Dionysi nomine. N: Ergo utrumque Dionysi istius & mater & pater est hicce? M: Ergo quidem videtur. At abeo, aquam ipsi ad vulnus laturus, ceteraque curaturus, quae solent, tanquam puerperae. Translated into Latin by Tiberius Hemsterhuis and  Johan Frederik Reitz

Lucian [Lucianus Samosatensis; 125 – 180 CE, modern Turkey] was a Roman satirist from Samosata [modern Turkey] who wrote in ancient Greek. His works are a mixture of sarcasm, wit, and biting social criticism. He is without a doubt one of the most popular authors of the later Roman empire.