What happens when you enter a room designed and built for a prima donna? You are expected to focus your attention on her alone. Now what if there were several such women present at one time?
Arnobius paints a scenario using the five known goddesses named Minerva as an unsuspecting worshiper enters.
Grab some popcorn, and enjoy the show.
For suppose that it had occurred to us, moved either by suitable influence or violent fear of you, to worship Minerva, for example, with the rights you deem sacred, and the usual ceremony: if, when we prepare sacrifices, and approach to make the offerings appointed for her on the flaming altars, all the Minervas shall fly thither, and striving for the right to that name, each demand that the offerings prepared be given to herself; what drawn-out animal shall we place among them, or to whom shall we direct the duties of pious service?
For the first one of whom we spoke will perhaps say: “The name Minerva is mine, mine the divine majesty, who bore Apollo and Diana, and by the fruit of my womb enriched heaven with deities, and multiplied the number of the gods.”
“Nay, Minerva,” the fifth will say, “are you speaking, who, being a wife, and so often a mother, have lost the sanctity of spotless purity? Do you not see that in all temples the images of Minervas are those of virgins, and that all artists refrain from giving to them the figures of matrons? Cease, therefore, to appropriate to yourself a name not rightfully yours. For that I am Minerva, begotten of father Pallas, the whole band of poets bear witness, who call me Pallas, the surname being derived from my father.”
The second will cry on hearing this: “What say you? Do you, then, bear the name of Minerva, an impudent parricide, and one defiled by the pollution of lewd lust, who, decking yourself with rouge and a harlot’s arts, roused upon yourself even your father’s passions, full of maddening desires? Go further, then, seek for yourself another name; for this belongs to me, whom the Nile, greatest of rivers, begot from among his flowing waters, and brought to a maiden’s estate from the condensing of moisture. But if you inquire into the credibility of the matter, I too will bring as witnesses the Egyptians, in whose language I am called Neith, as Plato’s Timaeus attests.”
What, then, do we suppose will be the result? Will she indeed cease to say that she is Minerva, who is named Coryphasia, either to mark her mother, or because she sprung forth from the top of Jove’s head, bearing a shield, and girt with the terror of arms? Or are we to suppose that she who is third will quietly surrender the name? and not argue and resist the assumption of the first two with such words as these: “Do you thus dare to assume the honor of my name, O Sais, sprung from the mud and eddies of a stream, and formed in miry places? Or do you [turning to the fourth Minerva] usurp another's rank, who falsely say that you were born a goddess from the head of Jupiter, and persuade very silly men that you are reason? Does he conceive and bring forth children from his head? That the arms you bear might be forged and formed, was there even in the hollow of his head a smith’s workshop? Were there anvils, hammers, furnaces, bellows, coals, and pincers? Or if, as you maintain, it is true that you are reason, cease to claim for yourself the name which is mine; for reason, of which you speak, is not a certain form of deity, but the understanding of difficult questions.”
If, then, as we have said, five Minervas should meet us when we approach to sacrifice, and contending as to whose this name is, each demand that either clouds of incense be offered to her, or sacrificial wines poured out from golden cups; by what arbiter, by what judge, shall we dispose of so great a dispute? Or what examiner will there be, what umpire of so great boldness as to attempt, with such personages, either to give a just decision, or to declare their causes not founded on right? Will he not rather go home, and, keeping himself apart from such matters, think it safer to have nothing to do with them, lest he should either make enemies of the rest, by giving to one what belongs to all, or be charged with folly for yielding [as you do] to all what should be the property of one?
Arnobius paints a scenario using the five known goddesses named Minerva as an unsuspecting worshiper enters.
Grab some popcorn, and enjoy the show.
For suppose that it had occurred to us, moved either by suitable influence or violent fear of you, to worship Minerva, for example, with the rights you deem sacred, and the usual ceremony: if, when we prepare sacrifices, and approach to make the offerings appointed for her on the flaming altars, all the Minervas shall fly thither, and striving for the right to that name, each demand that the offerings prepared be given to herself; what drawn-out animal shall we place among them, or to whom shall we direct the duties of pious service?
For the first one of whom we spoke will perhaps say: “The name Minerva is mine, mine the divine majesty, who bore Apollo and Diana, and by the fruit of my womb enriched heaven with deities, and multiplied the number of the gods.”
“Nay, Minerva,” the fifth will say, “are you speaking, who, being a wife, and so often a mother, have lost the sanctity of spotless purity? Do you not see that in all temples the images of Minervas are those of virgins, and that all artists refrain from giving to them the figures of matrons? Cease, therefore, to appropriate to yourself a name not rightfully yours. For that I am Minerva, begotten of father Pallas, the whole band of poets bear witness, who call me Pallas, the surname being derived from my father.”
The second will cry on hearing this: “What say you? Do you, then, bear the name of Minerva, an impudent parricide, and one defiled by the pollution of lewd lust, who, decking yourself with rouge and a harlot’s arts, roused upon yourself even your father’s passions, full of maddening desires? Go further, then, seek for yourself another name; for this belongs to me, whom the Nile, greatest of rivers, begot from among his flowing waters, and brought to a maiden’s estate from the condensing of moisture. But if you inquire into the credibility of the matter, I too will bring as witnesses the Egyptians, in whose language I am called Neith, as Plato’s Timaeus attests.”
What, then, do we suppose will be the result? Will she indeed cease to say that she is Minerva, who is named Coryphasia, either to mark her mother, or because she sprung forth from the top of Jove’s head, bearing a shield, and girt with the terror of arms? Or are we to suppose that she who is third will quietly surrender the name? and not argue and resist the assumption of the first two with such words as these: “Do you thus dare to assume the honor of my name, O Sais, sprung from the mud and eddies of a stream, and formed in miry places? Or do you [turning to the fourth Minerva] usurp another's rank, who falsely say that you were born a goddess from the head of Jupiter, and persuade very silly men that you are reason? Does he conceive and bring forth children from his head? That the arms you bear might be forged and formed, was there even in the hollow of his head a smith’s workshop? Were there anvils, hammers, furnaces, bellows, coals, and pincers? Or if, as you maintain, it is true that you are reason, cease to claim for yourself the name which is mine; for reason, of which you speak, is not a certain form of deity, but the understanding of difficult questions.”
If, then, as we have said, five Minervas should meet us when we approach to sacrifice, and contending as to whose this name is, each demand that either clouds of incense be offered to her, or sacrificial wines poured out from golden cups; by what arbiter, by what judge, shall we dispose of so great a dispute? Or what examiner will there be, what umpire of so great boldness as to attempt, with such personages, either to give a just decision, or to declare their causes not founded on right? Will he not rather go home, and, keeping himself apart from such matters, think it safer to have nothing to do with them, lest he should either make enemies of the rest, by giving to one what belongs to all, or be charged with folly for yielding [as you do] to all what should be the property of one?
Arnobius of Sicca, The Case against the Pagans, Book IV, cap. 16
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