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Roman statue of the infant Hercules strangling a snake. Hercules, god of strength, whose worship was derived from the Greek hero Heracles but took on a distinctly Roman character. Hermaphroditus, an androgynous Greek god whose mythology was imported into Latin literature. Honos, a divine personification of honor. Hora, the wife of Quirinus.
Altar decorated with a bas-relief depicting the god Sylvanus Capitoline Museums in Rome. Silvanus (/ s ɪ l ˈ v eɪ n ə s /; [1] meaning "of the woods" in Latin) was a Roman tutelary deity of woods and uncultivated lands. As protector of the forest (sylvestris deus), he especially presided over plantations and delighted in trees growing wild.
Articles relating to the wild men (wild men of the woods, woodwose, wodewose) and their depictions. They are mythical figures and a motif that appears in the art and literature of medieval Europe, comparable to the satyr or faun type in classical mythology and to Silvanus, the Roman god of the woodlands.
Religious sites and rituals for the di inferi were properly outside the pomerium, Rome's sacred boundary, as were tombs. [11] Horse racing along with the propitiation of underworld gods was characteristic of "old and obscure" Roman festivals such as the Consualia, the October Horse, the Taurian Games, and sites in the Campus Martius such as the Tarentum and the Trigarium.
Janus, the forward- and backward-facing god of doorways and passages, "opened up access to the generative seed which was provided by Saturn," the god of sowing. [26] Consevius or Deus Consevius, also Consivius, is the god of propagation and insemination, [27] from con-serere, "to sow." It is a title of Janus as a creator god or god of ...
The Dii Consentes, also known as Di or Dei Consentes (once Dii Complices [1]), or The Harmonious Gods, is an ancient list of twelve major deities, six gods and six goddesses, in the pantheon of Ancient Rome. Their gilt statues stood in the Roman Forum, and later apparently in the Porticus Deorum Consentium. [2]
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Although Wissowa treated the categories of indigetes and novensiles as a fundamental way to classify Roman gods, the distinction is hard to maintain; many scholars reject it. [4] Arnaldo Momigliano pointed out that no ancient text poses novensiles and indigetes as a dichotomy, and that the etymology of novensides is far from settled. [ 5 ]