Dione (Greek)
Dione, (Greek: Διώνη) pronounced /daɪˈoʊni/, in Greek mythology is a vague goddess presence who has her most concrete form in Book V of Homer's Iliad as the mother of Aphrodite. Aphrodite journeys to Dione's side after she has been wounded in battle while protecting her favorite son Aeneas. In this episode, Dione seems to be the equivalent of Gaia the Earth Mother, whom Homer also placed in Olympus, and to that extent might be classed as a "mother goddess". Dione's Indo-European name is really less a name than simply a title: the "Goddess", etymologically a female form of Zeus. After the Iliad, Aphrodite herself was sometimes referred to as "Dionaea" and even "Dione", just "the goddess" (Peck 1898).
Roman "Diana" has a similar etymology but is not otherwise connected with Dione.
At the very ancient oracle of Zeus at Dodona, Dione rather than Hera, was the goddess resorted to in the company of Zeus, as many surviving votive inscriptions show. The birds associated with her at Dodona are doves, and her priestesses at Dodona were "doves", peliades.
Although Dione is not a Titan in Hesiod, but appears instead in his Theogony among the long list of Oceanids, Apollodorus includes her among the Titans (1.1.3 and 1.3.1) and the Roman mythographer Gaius Julius Hyginus makes her the daughter of the Titan Atlas. In the sculptural frieze of the Great Altar of Pergamum (2nd century BCE), Dione (inscribed in the cornice directly above with her name) figures in the eastern third of the north frieze, among the Olympian family of Aphrodite; thus she is an exception to the rule, detected by Erika Simon, that the organizational principle according to which the gods on the Great Altar were grouped, was Hesiodic: her company in the grouping of offspring of Uranos and Gaia is Homeric rather than Hesiodic, as is her appearance in the east pediment of the Parthenon but serves perhaps also to show how imperfect the fit in was her inclusion among any purely Olympian schema.
The archaic king Tantalus in Lydia had Dione as a consort: Hyginus says that Dione, daughter of Atlas, was the mother, by Tantalus, of Pelops, Niobe, and Broteas. See also Ovid, Metamorphoses 6.172 If a king's consort is "Dione", the logical implication is that he justifies his authority as the earthly, visible consort of "The Goddess" in an archaic model of sacred kingship.
Greek goddesses | Oracular goddesses | Oceanids | Divine women of Zeus | Nature goddesses
Showing posts with label Oracular. Show all posts
Showing posts with label Oracular. Show all posts
Saturday, September 15, 2007
Wednesday, January 21, 1981
Faunus (Roman)
Faunus (Roman)
Alternative Names (異題):
Faunus, 파우누스, 파투우스, Pan(Greek), 판-
In ancient Roman religion and myth, Faunus was the horned god of the forest, plains and fields; when he made cattle fertile he was called Inuus. He came to be equated in literature with the Greek god Pan.
Faunus was one of the oldest Roman deities, known as the di indigetes, and according to the epic poet Virgil, he was a legendary king of the Latins, who came with his people from Arcadia, and whose shade was consulted as a god of prophecy, under the name of Fatuus, with oracles in the sacred grove of Tibur, around the well Albunea, and on the Aventine Hill in ancient Rome itself
Marcus Terentius Varro asserted that the oracular responses were given in Saturnian verse. Faunus revealed the future in dreams and voices that were communicated to those who came to sleep in his precincts, lying on the fleeces of sacrificed lambs. W. Warde Fowler suggested that Faunus is identical with Favonius, one of the Roman wind gods (compare the Anemoi).
Consorts and family
A goddess of like attributes, called Fauna and Fatua, was associated in his worship. She was regarded sometimes as his wife, sometimes as his sister. As Pan was accompanied by the Paniskoi, or little Pans, so the existence of many Fauni was assumed besides the chief Faunus. In fable Faunus appears as an old king of Latium, son of Picus, and grandson of Saturnus, father of Latinus by the nymph Marica. After his death he is raised to the position of a tutelary deity of the land, for his many services to agriculture and cattle-breeding.
Faunus was known as the father or husband or brother of Bona Dea (Fauna, his feminine side) and Latinus by the nymph Marica (who was also sometimes Faunus' mother). Fauns are place-spirits (genii) of untamed woodland. Educated, Hellenizing Romans connected their fauns with the Greek satyrs, who were wild and orgiastic drunken followers of Dionysus, with a distinct origin.
Festivals
The Christian writer Justin Martyr identified him as Lupercus ("he who wards off the wolf"), the protector of cattle, following Livy, who named his aspect of Inuus as the god who was originally worshiped at the Lupercalia, celebrated on the anniversary of the founding of his temple, February 15, when his priests (Luperci) wore goat-skins and hit onlookers with goat-skin belts.
Two festivals, called Faunalia, were celebrated in his honour—one on the 13th of February, in the temple of Faunus on the island in the Tiber, the other on the 5th of December, when the peasants brought him rustic offerings and amused themselves with dancing (Peck 1898).
A euhemeristic account made Faunus a Latin king, son of Picus and Canens. He was then revered as the god Fatuus after his death, worshipped in a sacred forest outside what is now Tivoli, but had been known since Etruscan times as Tibur, the seat of the Tiburtine Sibyl. His numinous presence was recognized by wolf skins, with wreaths and goblets.
In Nonnos' Dionysiaca, Faunus/Phaunos accompanied Dionysos when the god campaigned in India.
Equation with Pan
With the increasing Hellenization of literate upper-class Roman culture in the 3rd and 2nd centuries BC, the Romans tried to equate their own deities with one of the Greeks', applying in reverse the Greeks' own interpretatio graeca. Faunus was naturally equated with the god Pan, who was a pastoral god of shepherds who was said to reside in Arcadia. Pan had always been depicted with horns and as such many depictions of Faunus also began to display this trait. However, the two deities were also considered separate by many, for instance, the epic poet Virgil, in his Aeneid, made mention of both Faunus and Pan independently.
Later worship
Faunus was worshipped across the Roman Empire for many centuries. An example of this was a set of thirty-two 4th-century spoons found near Thetford in England in 1979. They had been engraved with the name "Faunus", and each also had a different epithet after the god's name. The spoons also bore Christian symbols, and it has been suggested that these were initially Christian but later taken and devoted to Faunus by pagans. The 4th century was a time of largescale Christianisation, and the discovery provides us with evidence that even during the decline of Roman paganism, the god Faunus was still worshipped. In Gaul, Faunus was identified with the Celtic Dusios.
http://en.wikipedia.org/wiki/Faunus
Roman mythology | Roman gods | Horned deities | Agricultural gods | Animal gods | Nature gods | Oracular gods | Mythological kings
Alternative Names (異題):
Faunus, 파우누스, 파투우스, Pan(Greek), 판-
In ancient Roman religion and myth, Faunus was the horned god of the forest, plains and fields; when he made cattle fertile he was called Inuus. He came to be equated in literature with the Greek god Pan.
Faunus was one of the oldest Roman deities, known as the di indigetes, and according to the epic poet Virgil, he was a legendary king of the Latins, who came with his people from Arcadia, and whose shade was consulted as a god of prophecy, under the name of Fatuus, with oracles in the sacred grove of Tibur, around the well Albunea, and on the Aventine Hill in ancient Rome itself
Marcus Terentius Varro asserted that the oracular responses were given in Saturnian verse. Faunus revealed the future in dreams and voices that were communicated to those who came to sleep in his precincts, lying on the fleeces of sacrificed lambs. W. Warde Fowler suggested that Faunus is identical with Favonius, one of the Roman wind gods (compare the Anemoi).
Consorts and family
A goddess of like attributes, called Fauna and Fatua, was associated in his worship. She was regarded sometimes as his wife, sometimes as his sister. As Pan was accompanied by the Paniskoi, or little Pans, so the existence of many Fauni was assumed besides the chief Faunus. In fable Faunus appears as an old king of Latium, son of Picus, and grandson of Saturnus, father of Latinus by the nymph Marica. After his death he is raised to the position of a tutelary deity of the land, for his many services to agriculture and cattle-breeding.
Faunus was known as the father or husband or brother of Bona Dea (Fauna, his feminine side) and Latinus by the nymph Marica (who was also sometimes Faunus' mother). Fauns are place-spirits (genii) of untamed woodland. Educated, Hellenizing Romans connected their fauns with the Greek satyrs, who were wild and orgiastic drunken followers of Dionysus, with a distinct origin.
Festivals
The Christian writer Justin Martyr identified him as Lupercus ("he who wards off the wolf"), the protector of cattle, following Livy, who named his aspect of Inuus as the god who was originally worshiped at the Lupercalia, celebrated on the anniversary of the founding of his temple, February 15, when his priests (Luperci) wore goat-skins and hit onlookers with goat-skin belts.
Two festivals, called Faunalia, were celebrated in his honour—one on the 13th of February, in the temple of Faunus on the island in the Tiber, the other on the 5th of December, when the peasants brought him rustic offerings and amused themselves with dancing (Peck 1898).
A euhemeristic account made Faunus a Latin king, son of Picus and Canens. He was then revered as the god Fatuus after his death, worshipped in a sacred forest outside what is now Tivoli, but had been known since Etruscan times as Tibur, the seat of the Tiburtine Sibyl. His numinous presence was recognized by wolf skins, with wreaths and goblets.
In Nonnos' Dionysiaca, Faunus/Phaunos accompanied Dionysos when the god campaigned in India.
Equation with Pan
With the increasing Hellenization of literate upper-class Roman culture in the 3rd and 2nd centuries BC, the Romans tried to equate their own deities with one of the Greeks', applying in reverse the Greeks' own interpretatio graeca. Faunus was naturally equated with the god Pan, who was a pastoral god of shepherds who was said to reside in Arcadia. Pan had always been depicted with horns and as such many depictions of Faunus also began to display this trait. However, the two deities were also considered separate by many, for instance, the epic poet Virgil, in his Aeneid, made mention of both Faunus and Pan independently.
Later worship
Faunus was worshipped across the Roman Empire for many centuries. An example of this was a set of thirty-two 4th-century spoons found near Thetford in England in 1979. They had been engraved with the name "Faunus", and each also had a different epithet after the god's name. The spoons also bore Christian symbols, and it has been suggested that these were initially Christian but later taken and devoted to Faunus by pagans. The 4th century was a time of largescale Christianisation, and the discovery provides us with evidence that even during the decline of Roman paganism, the god Faunus was still worshipped. In Gaul, Faunus was identified with the Celtic Dusios.
http://en.wikipedia.org/wiki/Faunus
Roman mythology | Roman gods | Horned deities | Agricultural gods | Animal gods | Nature gods | Oracular gods | Mythological kings
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