The wine was called lac (milk) and its container a mellarium (honey jar). She is depicted as a sedate Roman matron with a cornucopia and a snake. It means “She who wishes well”. Versnel, H.S., Inconsistencies in Greek and Roman Religion: Transition and reversal in myth and ritual, BRILL, 1994, p.233. His restoration of the Vestals began even before his pontificate. Thanks for your vote! As his female counterpart, Fauna has similar gifts, domains and powers in relation to women. Her symbol was a serpent, but the name under which she was worshipped is not known. It is believed that the father changed himself into a serpent, however, and under this guise had intercourse with his daughter. [28], Most of Bona Dea's provincial and municipal sanctuaries were founded around this time, to propagate the new Imperial ideology. [12] The latter was held in December, and is reliably attested for only two consecutive years, 63 and 62 BCE. Approximately one third of her dedications are from men, some of whom may have been lawfully involved in her cult. In Roman religion he was a pastor… In the political and social turmoil of the Late Republic, Rome's misfortunes were taken as signs of divine anger against the personal ambition, religious negligence and outright impiety of her leading politicians. Or the Chastity of Women and the Safety of the Roman State. In Graeco-Roman mythography, wine is an invention of Liber-Dionysus, who is present as the male principle in certain "soft fruits", including semen and grapes: both are "dangerous" to women. bo - na - dea, bon -a d- ea ] The baby girl name Bona Dea is pronounced as B OW Naa-D IY †. We truly appreciate your support. A banquet table was prepared, with a couch (pulvinar) for the goddess and the image of a snake. He is son of Picus and first king of the Latins, empowered with the gift of prophecy: in Roman religion, a pastoral god, a protector of flocks, with a shrine and oracle on the Aventine, and sometimes identified with Inuus and later, with Greek Pan. [41], Most provincial sanctuaries and temples to Bona Dea are too decayed, despoiled or fragmentary to offer firm evidence of structure and layout, but the remains of four confirm a layout consistent with the sparse descriptions of her Aventine temple. Ovid, Fasti, 2, 35; he is the only source for this assertion. [62] It was never used in Roman bridal crowns; Roman weddings and married life were the domain of Juno. Cumont (1932) remarks their similarity to the serpents featured in Pompeian lararia; serpents are associated with many earth-deities, and had protective, fertilising and regenerating functions, as in the cults of Aesculapius, Demeter and Ceres. Lactantius appears to draw on Varro as his source for, Traditionally, Remus took his auspices on the. Modern scholarship on the Vestals is summarised in Parker, pp. A Topographical Dictionary of Ancient Rome, London: Oxford University Press, 1929, p.85. Livia's name did not and could not appear in the official religious calendars, but Ovid's Fasti associates her with May 1, and presents her as the ideal wife and "paragon of female Roman virtue". Macrobius connects it to Faunus, who transformed himself thus to have intercourse with his daughter Fauna, and to the live, fearless and harmless serpents who roam the precincts of the goddess' temple.[65]. The numerical value of bona dea in Chaldean Numerology is: 7, The numerical value of bona dea in Pythagorean Numerology is: 6. There is no evidence of its abolition. [37] Its use and status at the time of the Bona Dea scandal are unknown. Bona Dea is a goddess of "no definable type", with several origins and a range of different characteristics and functions. Its foundation year is uncertain; Ovid credits it to the Vestal Virgin Claudia Quinta (c. late 3rd century BCE). [47], Cicero makes no reference to any myth of Bona Dea, nor to Latium's founder-legend and Fauna. Prohibitions against the handling of wine and the preparation of meat by Roman women occur in Roman literature as retrospective examples of time-hallowed tradition, in which the Vestals, whose duties include the supervision of Bona Dea's rites, are the significant exception. “The bountiful goddess,” whose festival was celebrated by the Romans with much magnificence. Some fifty years later, Caesar's heir Octavian, later the princeps Augustus, had to deal with its repercussions. In the middle Republican era, the temple may have fallen into disrepair, or its cult into official disfavour.

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